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diff --git a/10800-h/10800-h.htm b/10800-h/10800-h.htm new file mode 100644 index 0000000..b21dfa8 --- /dev/null +++ b/10800-h/10800-h.htm @@ -0,0 +1,59415 @@ +<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01//EN"> +<html> +<head> +<meta http-equiv="content-type" content="text/html; charset=utf-8"> +<title>The Anatomy of Melancholy | Project Gutenberg</title> + +<style type="text/css"> + +body { margin-left: 10%; + margin-right: 10%; + text-align: justify; } + +h1, h2, h3, h4, h5, h6 { text-align: center; } +p { margin: 0; } +p:first-letter { padding-left: 1em; } +div.poem { margin-left: 8em; margin-top: .5em; margin-bottom: .5em; } +div.blackletter { margin-left: 8em; margin-top: .5em; margin-bottom: .5em; font-style: italic;} +div.line { margin: 0; padding: 0; } +div.note { margin-bottom: .5em; } +div.couplet div.line + div.line { margin-left: 1em; } +div.stanza { margin-bottom: 1.12em; } +div.refrain { margin-left: 1em; } +div.bob { margin-left: 4em; } +div.bq { margin-left: 8em; margin-right: 8em; margin-top: .5em; margin-bottom: .5em;} +span:lang(la) {font-style: italic; } +span.cite { font-style: italic; } +a:link { color: black; text-decoration: none; font-size: small; } +a:hover { color: red; } +a:visited { color: gray; text-decoration: none; font-size: small; } +div.synopsis a:link, a:visited { font-style: italic; font-size: medium; } + +div.fig { display:block; + margin:0 auto; + text-align:center; + margin-top: 1em; + margin-bottom: 1em;} + +</style> + +</head> +<body lang="en"> +<div>*** START OF THE PROJECT GUTENBERG EBOOK 10800 ***</div> + +<div id="front"> + +<h2>Introduction to the Project Gutenberg Edition.</h2> + +<p>This edition of <i>The Anatomy of Melancholy</i> is based on a +nineteenth-century edition that modernized Burton's spelling and +typographic conventions. In preparing this electronic version, it became +evident that the editor had made a variety of mistakes in this +modernization: some words were left in their original spelling (unusual +words were a particular problem), portions of book titles were mistaken for +proper names, proper names were mistaken for book titles or Latin words, +etc. A certain number of misprints were also introduced into the Latin. As +a result, I have re-edited the text, checking it against images of the 1638 +edition, and correcting all errors not present in the earlier edition. I +have continued to follow the general editorial practice of the base text +for quotation marks, italics, etc. Rare words have been normalized +according to their primary spelling in the Oxford English Dictionary. When +Burton spells a person's name in several ways, I have normalized the names +to the most common spelling, or to modern practice if well-known. In a few +cases, mistakes present in both the 1683 edition and the base text have +been corrected. These are always minor reference errors (e.g., an incorrect +or missing section number in the synopses, or misnumbered footnotes). +Incorrect citations to other texts (Burton seems to quote by memory and +sometimes gets it wrong) have not been changed if they are wrong in both +editions. To display some symbols (astrological signs, etc.) the HTML +version requires a browser with unicode support. Most recent browsers +should be OK.—KTH + +<hr> + +<h4>FRONTISPIECE TO THE ORIGINAL EDITION</h4> + +<div class="fig" style="width:60%;"> +<img src="images/cover.png" style="width:100%;" alt="frontispiece"> +</div> + +1. Democritus Abderites +2. Zelotypia +3. Solitudo +4. Inamorato +5. Hypocondriacus +6. Superstitiosus +7. Maniacus +8. Borage +9. Hellebor +10. Democritus Junior + +THE ANATOMY OF MELANCHOLY + +What it is, with all the kinds, causes, symptoms, prognostics, and +several cures of it. + +In three Partitions, with their several Sections, numbers, and +subsections. + +Philosophically, medicinally, Historically, opened and cut up. + +By Democritus Junior + +With a Satyrical Preface conducing to the following Discourse. + +The Sixth Edition, corrected and augmented by the Author. + +Omne tulit punctum, qui miscit utile dulce. + +London + +Printed & to be sold by Hen. Crips & Lodo Lloyd at their shop in +Popes-head Alley. 1652"> + +<hr> + +<h5>THE</h5> +<h1>ANATOMY OF MELANCHOLY,</h1> + +<h3>WHAT IT IS,</h3> + +<h6>WITH</h6> + +<h5>ALL THE KINDS, CAUSES, SYMPTOMS, PROGNOSTICS, AND SEVERAL CURES OF IT.</h5> + +<h3>IN THREE PARTITIONS.</h3> + +<h6>WITH THEIR SEVERAL</h6> + +<h6>SECTIONS, MEMBERS, AND SUBSECTIONS, PHILOSOPHICALLY, MEDICALLY,</h6> +<h6>HISTORICALLY OPENED AND CUT UP.</h6> + +<h3>BY DEMOCRITUS JUNIOR.</h3> + +<h6>WITH</h6> +<h5>A SATIRICAL PREFACE, CONDUCING TO THE FOLLOWING DISCOURSE.</h5> + +<h4>A NEW EDITION,</h4> +<h6>CORRECTED, AND ENRICHED BY TRANSLATIONS OF THE NUMEROUS CLASSICAL EXTRACTS.</h6> + +<h4>BY DEMOCRITUS MINOR.</h4> + +<h6>TO WHICH IS PREFIXED AN ACCOUNT OF THE AUTHOR.</h6> + +<div class="poem"> +<div class="line">Omne tulit punctum, qui miscuit utile dulci.</div> +</div> +<div class="poem"> +<div class="line">He that joins instruction with delight,</div> +<div class="line">Profit with pleasure, carries all the votes.</div> +</div> +<hr> + +<h6>HONORATISSIMO DOMINO</h6> + +<h6>NON MINVS VIRTUTE SUA, QUAM GENERIS SPLENDORE,</h6> + +<h6>ILLVSTRISSIMO,</h6> + +<h3>GEORGIO BEKKLEIO,</h3> + +<h6>MILITI DE BALNEO, BARONI DE BERKLEY, MOUBREY, SEGRAVE,</h6> + +<h6>D. DE BRUSE,</h6> + +<h6>DOMINO SUO MULTIS NOMINIBUS OBSERVANDO,</h6> + +<h6>HANC SUAM</h6> + +<h3>MELANCHOLIAE ANATOMEN,</h3> + +<h6>JAM SEXTO REVISAM, D.D.</h6> + +<h4>DEMOCRITUS JUNIOR.</h4> + +<hr> + +<h2>ADVERTISEMENT TO THE LAST LONDON EDITION.</h2> + +<p>The work now restored to public notice has had an extraordinary fate. At +the time of its original publication it obtained a great celebrity, which +continued more than half a century. During that period few books were more +read, or more deservedly applauded. It was the delight of the learned, the +solace of the indolent, and the refuge of the uninformed. It passed through +at least eight editions, by which the bookseller, as WOOD records, got an +estate; and, notwithstanding the objection sometimes opposed against it, of +a quaint style, and too great an accumulation of authorities, the +fascination of its wit, fancy, and sterling sense, have borne down all +censures, and extorted praise from the first Writers in the English +language. The grave JOHNSON has praised it in the warmest terms, and the +ludicrous STERNE has interwoven many parts of it into his own popular +performance. MILTON did not disdain to build two of his finest poems on it; +and a host of inferior writers have embellished their works with beauties +not their own, culled from a performance which they had not the justice +even to mention. Change of times, and the frivolity of fashion, suspended, +in some degree, that fame which had lasted near a century; and the +succeeding generation affected indifference towards an author, who at +length was only looked into by the plunderers of literature, the poachers +in obscure volumes. The plagiarisms of <span class="cite">Tristram Shandy</span>, so successfully +brought to light by DR. FERRIAR, at length drew the attention of the public +towards a writer, who, though then little known, might, without impeachment +of modesty, lay claim to every mark of respect; and inquiry proved, beyond +a doubt, that the calls of justice had been little attended to by others, +as well as the facetious YORICK. WOOD observed, more than a century ago, +that several authors had unmercifully stolen matter from BURTON without any +acknowledgment. The time, however, at length arrived, when the merits of +the <span class="cite">Anatomy of Melancholy</span> were to receive their due praise. The book was +again sought for and read, and again it became an applauded performance. +Its excellencies once more stood confessed, in the increased price which +every copy offered for sale produced; and the increased demand pointed out +the necessity of a new edition. This is now presented to the public in a +manner not disgraceful to the memory of the author; and the publisher +relies with confidence, that so valuable a repository of amusement and +information will continue to hold the rank to which it has been restored, +firmly supported by its own merit, and safe from the influence and blight +of any future caprices of fashion. To open its valuable mysteries to those +who have not had the advantage of a classical education, translations of +the countless quotations from ancient writers which occur in the work, are +now for the first time given, and obsolete orthography is in all instances +modernized. + +<h3>ACCOUNT OF THE AUTHOR.</h3> + +<p>Robert Burton was the son of Ralph Burton, of an ancient and genteel family +at Lindley, in Leicestershire, and was born there on the 8th of February +1576. <a href="#note1">[1]</a>He received the first rudiments of learning at the free school of +Sutton Coldfield, in Warwickshire <a href="#note2">[2]</a>from whence he was, at the age of +seventeen, in the long vacation, 1593, sent to Brazen Nose College, in the +condition of a commoner, where he made considerable progress in logic and +philosophy. In 1599 he was elected student of Christ Church, and, for +form's sake, was put under the tuition of Dr. John Bancroft, afterwards +Bishop of Oxford. In 1614 he was admitted to the reading of the Sentences, +and on the 29th of November, 1616, had the vicarage of St. Thomas, in the +west suburb of Oxford, conferred on him by the dean and canons of Christ +Church, which, with the rectory of Segrave, in Leicestershire, given to him +in the year 1636, by George, Lord Berkeley, he kept, to use the words of +the Oxford antiquary, with much ado to his dying day. He seems to have been +first beneficed at Walsby, in Lincolnshire, through the munificence of his +noble patroness, Frances, Countess Dowager of Exeter, but resigned the +same, as he tells us, for some special reasons. At his vicarage he is +remarked to have always given the sacrament in wafers. Wood's character of +him is, that “he was an exact mathematician, a curious calculator of +nativities, a general read scholar, a thorough-paced philologist, and one +that understood the surveying of lands well. As he was by many accounted a +severe student, a devourer of authors, a melancholy and humorous person; so +by others, who knew him well, a person of great honesty, plain dealing and +charity. I have heard some of the ancients of Christ Church often say, that +his company was very merry, facete, and juvenile; and no man in his time +did surpass him for his ready and dexterous interlarding his common +discourses among them with verses from the poets, or sentences from classic +authors; which being then all the fashion in the University, made his +company the more acceptable.” He appears to have been a universal reader of +all kinds of books, and availed himself of his multifarious studies in a +very extraordinary manner. From the information of Hearne, we learn that +John Rouse, the Bodleian librarian, furnished him with choice books for the +prosecution of his work. The subject of his labour and amusement, seems to +have been adopted from the infirmities of his own habit and constitution. +Mr. Granger says, “He composed this book with a view of relieving his own +melancholy, but increased it to such a degree, that nothing could make him +laugh, but going to the bridge-foot and hearing the ribaldry of the +bargemen, which rarely failed to throw him into a violent fit of laughter. +Before he was overcome with this horrid disorder, he, in the intervals of +his vapours, was esteemed one of the most facetious companions in the +University.” + +<p>His residence was chiefly at Oxford; where, in his chamber in Christ Church +College, he departed this life, at or very near the time which he had some +years before foretold, from the calculation of his own nativity, and which, +says Wood, “being exact, several of the students did not forbear to whisper +among themselves, that rather than there should be a mistake in the +calculation, he sent up his soul to heaven through a slip about his neck.” +Whether this suggestion is founded in truth, we have no other evidence than +an obscure hint in the epitaph hereafter inserted, which was written by the +author himself, a short time before his death. His body, with due +solemnity, was buried near that of Dr. Robert Weston, in the north aisle +which joins next to the choir of the cathedral of Christ Church, on the +27th of January 1639-40. Over his grave was soon after erected a comely +monument, on the upper pillar of the said aisle, with his bust, painted to +the life. On the right hand is the following calculation of his nativity: + +<div class="fig" style="width:55%;"> +<img src="images/horoscope.png" style="width:100%;" alt="horoscope"> +</div> + +<p>and under the bust, this inscription of his own composition:— + +Paucis notus, paucioribus ignotus,<br> +Hic jacet <i>Democritus</i> junior<br> +Cui vitam dedit et mortem<br> + Melancholia<br> +Ob. 8 Id. Jan. A. C. MDCXXXIX. + +<p>Arms:—Azure on a bend O. between three dogs' heads O. a crescent G. + +<p>A few months before his death, he made his will, of which the following is +a copy: + +<h3>EXTRACTED FROM THE REGISTRY OF THE PREROGATIVE COURT OF CANTERBURY.</h3> + +<p><span lang="la">In nomine Dei Amen</span>. August 15th One thousand six hundred thirty nine +because there be so many casualties to which our life is subject besides +quarrelling and contention which happen to our Successors after our Death +by reason of unsettled Estates I Robert Burton Student of Christ-church +Oxon. though my means be but small have thought good by this my last Will +and Testament to dispose of that little which I have and being at this +present I thank God in perfect health of Bodie and Mind and if this +Testament be not so formal according to the nice and strict terms of Law +and other Circumstances peradventure required of which I am ignorant I +desire howsoever this my Will may be accepted and stand good according to +my true Intent and meaning First I bequeath Animam Deo Corpus Terrae +whensoever it shall please God to call me I give my Land in Higham which my +good Father Ralphe Burton of Lindly in the County of Leicester Esquire gave +me by Deed of Gift and that which I have annexed to that Farm by purchase +since, now leased for thirty eight pounds per Ann. to mine Elder Brother +William Burton of Lindly Esquire during his life and after him to his Heirs +I make my said Brother William likewise mine Executor as well as paying +such Annuities and Legacies out of my Lands and Goods as are hereafter +specified I give to my nephew Cassibilan Burton twenty pounds Annuity per +Ann. out of my Land in Higham during his life to be paid at two equal +payments at our Lady Day in Lent and Michaelmas or if he be not paid within +fourteen Days after the said Feasts to distrain on any part of the Ground +or on any of my Lands of Inheritance Item I give to my Sister Katherine +Jackson during her life eight pounds per Ann. Annuity to be paid at the two +Feasts equally as above said or else to distrain on the Ground if she be +not paid after fourteen days at Lindly as the other <i>some</i> is out of the +said Land Item I give to my Servant John Upton the Annuity of Forty +Shillings out of my said Farme during his life (if till then my Servant) to +be paid on Michaelmas day in Lindley each year or else after fourteen days +to distrain Now for my goods I thus dispose them First I give an C'th +pounds to Christ Church in Oxford where I have so long lived to buy five +pounds Lands per Ann. to be Yearly bestowed on Books for the Library Item I +give an hundredth pound to the University Library of Oxford to be bestowed +to purchase five pound Land per Ann. to be paid out Yearly on Books as Mrs. +Brooks formerly gave an hundred pounds to buy Land to the same purpose and +the Rent to the same use I give to my Brother George Burton twenty pounds +and my watch I give to my Brother Ralph Burton five pounds Item I give to +the Parish of Seagrave in Leicestershire where I am now Rector ten pounds +to be given to a certain Feoffees to the perpetual good of the said <i>Parish +Oxon</i> <a href="#note3">[3]</a>Item I give to my Niece Eugenia Burton One hundredth pounds Item +I give to my Nephew Richard Burton now Prisoner in London an hundredth +pound to redeem him Item I give to the Poor of Higham Forty Shillings where +my Land is to the poor of Nuneaton where I was once a Grammar Scholar three +pound to my Cousin Purfey of Wadlake [Wadley] my Cousin Purfey of Calcott +my Cousin Hales of Coventry my Nephew Bradshaw of Orton twenty shillings a +piece for a small remembrance to Mr. Whitehall Rector of Cherkby myne own +Chamber Fellow twenty shillings I desire my Brother George and my Cosen +Purfey of Calcott to be the Overseers of this part of my Will I give +moreover five pounds to make a small Monument for my Mother where she is +buried in London to my Brother Jackson forty shillings to my Servant John +Upton forty shillings besides his former Annuity if he be my Servant till I +die if he be till then my Servant <a href="#note4">[4]</a>—ROBERT BURTON—Charles Russell +Witness—John Pepper Witness. + +<p>An Appendix to this my Will if I die in Oxford or whilst I am of Christ +Church and with good Mr. Paynes August the Fifteenth 1639. + +<p>I give to Mr. Doctor Fell Dean of Christ Church Forty Shillings to the +Eight Canons twenty Shillings a piece as a small remembrance to the poor of +St. Thomas Parish Twenty Shillings to Brasenose Library five pounds to Mr. +Rowse of Oriell Colledge twenty Shillings to Mr. Heywood <i>xx</i>s. to Dr. +Metcalfe <i>xx</i>s. to Mr. Sherley <i>xx</i>s. If I have any Books the University +Library hath not, let them take them If I have any Books our own Library +hath not, let them take them I give to Mrs. Fell all my English Books of +Husbandry one excepted to her Daughter Mrs. Katherine Fell my Six Pieces of +Silver Plate and six Silver spoons to Mrs. Iles my Gerards Herball To Mrs. +Morris my Country Farme Translated out of French 4. and all my English +Physick Books to Mr. Whistler the Recorder of Oxford I give twenty +shillings to all my fellow Students Mrs of Arts a Book in fol. or two a +piece as Master Morris Treasurer or Mr. Dean shall appoint whom I request +to be the Overseer of this Appendix and give him for his pains Atlas +Geografer and Ortelius Theatrum Mond' I give to John Fell the Dean's Son +Student my Mathematical Instruments except my two Crosse Staves which I +give to my Lord of Donnol if he be then of the House To Thomas Iles Doctor +Iles his Son Student Saluntch on Paurrhelia and Lucian's Works in 4 Tomes +If any books be left let my Executors dispose of them with all such Books +as are written with my own hands and half my Melancholy Copy for Crips hath +the other half To Mr. Jones Chaplin and Chanter my Surveying Books and +Instruments To the Servants of the House Forty Shillings ROB. +BURTON—Charles Russell Witness—John Pepper Witness—This Will was shewed +to me by the Testator and acknowledged by him some few days before his +death to be his last Will Ita Testor John Morris S Th D. Prebendari' Eccl +Chri' Oxon Feb. 3, 1639. + +<p>Probatum fuit Testamentum suprascriptum, &c. 11° 1640 Juramento Willmi +Burton Fris' et Executoris cui &c. de bene et fideliter administrand. &c. +coram Mag'ris Nathanaele Stephens Rectore Eccl. de Drayton, et Edwardo +Farmer, Clericis, vigore commissionis, &c. + +<p>The only work our author executed was that now reprinted, which probably +was the principal employment of his life. Dr. Ferriar says, it was +originally published in the year 1617; but this is evidently a mistake; <a href="#note5">[5]</a>the +first edition was that printed in 4to, 1621, a copy of which is at +present in the collection of John Nichols, Esq., the indefatigable +illustrator of the <span class="cite">History of Leicestershire</span>; to whom, and to Isaac Reed, +Esq., of Staple Inn, this account is greatly indebted for its accuracy. The +other impressions of it were in 1624, 1628, 1632, 1638, 1651-2, 1660, and +1676, which last, in the titlepage, is called the eighth edition. + +<p>The copy from which the present is reprinted, is that of 1651-2; at the +conclusion of which is the following address: + +<p>"TO THE READER. + +<p>“Be pleased to know (Courteous Reader) that since the last Impression of +this Book, the ingenuous Author of it is deceased, leaving a Copy of it +exactly corrected, with several considerable Additions by his own hand; +this Copy he committed to my care and custody, with directions to have +those Additions inserted in the next Edition; which in order to his +command, and the Publicke Good, is faithfully performed in this last +Impression.” + +<p>H. C. (<i>i.e. HEN. CRIPPS.</i>) + +<p>The following testimonies of various authors will serve to show the +estimation in which this work has been held:— + +<p>“The ANATOMY OF MELANCHOLY, wherein the author hath piled up variety of +much excellent learning. Scarce any book of philology in our land hath, in +so short a time, passed so many editions.”—<span class="cite">Fuller's Worthies</span>, fol. 16. + +<p>“'Tis a book so full of variety of reading, that gentlemen who have lost +their time, and are put to a push for invention, may furnish themselves +with matter for common or scholastical discourse and writing.”—<i>Wood's +Athenae Oxoniensis</i>, vol. i. p. 628. 2d edit. + +<p>“If you never saw BURTON UPON MELANCHOLY, printed 1676, I pray look into +it, and read the ninth page of his Preface, 'Democritus to the Reader.' +There is something there which touches the point we are upon; but I mention +the author to you, as the pleasantest, the most learned, and the most full +of sterling sense. The wits of Queen Anne's reign, and the beginning of +George the First, were not a little beholden to him.”—<i>Archbishop +Herring's Letters</i>, 12mo. 1777. p. 149. + +<p>“BURTON'S ANATOMY OF MELANCHOLY, he (Dr. Johnson) said, was the only book +that ever took him out of bed two hours sooner than he wished to +rise.”—<i>Boswell's Life of Johnson</i>, vol. i. p. 580. 8vo. edit. + +<p>“BURTON'S ANATOMY OF MELANCHOLY is a valuable book,” said Dr. Johnson. “It +is, perhaps, overloaded with quotation. But there is great spirit and great +power in what Burton says when he writes from his own mind.”—<i>Ibid</i>, vol. +ii. p. 325. + +<p>“It will be no detraction from the powers of Milton's original genius and +invention, to remark, that he seems to have borrowed the subject of <i>L' +Allegro</i> and <i>Il Penseroso</i>, together with some particular thoughts, +expressions, and rhymes, more especially the idea of a contrast between +these two dispositions, from a forgotten poem prefixed to the first edition +of BURTON'S ANATOMY OF MELANCHOLY, entitled, 'The Author's Abstract of +Melancholy; or, A Dialogue between Pleasure and Pain.' Here pain is +melancholy. It was written, as I conjecture, about the year 1600. I will +make no apology for abstracting and citing as much of this poem as will be +sufficient to prove, to a discerning reader, how far it had taken +possession of Milton's mind. The measure will appear to be the same; and +that our author was at least an attentive reader of Burton's book, may be +already concluded from the traces of resemblance which I have incidentally +noticed in passing through the <i>L' Allegro</i> and <i>Il Penseroso</i>.”—After +extracting the lines, Mr. Warton adds, “as to the very elaborate work to +which these visionary verses are no unsuitable introduction, the writer's +variety of learning, his quotations from scarce and curious books, his +pedantry sparkling with rude wit and shapeless elegance, miscellaneous +matter, intermixture of agreeable tales and illustrations, and, perhaps, +above all, the singularities of his feelings, clothed in an uncommon +quaintness of style, have contributed to render it, even to modern readers, +a valuable repository of amusement and information.”—<i>Warton's Milton</i>, 2d +edit. p. 94. + +<p>“THE ANATOMY OF MELANCHOLY is a book which has been universally read and +admired. This work is, for the most part, what the author himself styles +it, 'a cento;' but it is a very ingenious one. His quotations, which abound +in every page, are pertinent; but if he had made more use of his invention +and less of his commonplace-book, his work would perhaps have been more +valuable than it is. He is generally free from the affected language and +ridiculous metaphors which disgrace most of the books of his +time.”—<i>Granger's Biographical History</i>. + +<p>“BURTON'S ANATOMY OF MELANCHOLY, a book once the favourite of the learned +and the witty, and a source of surreptitious learning, though written on a +regular plan, consists chiefly of quotations: the author has honestly +termed it a cento. He collects, under every division, the opinions of a +multitude of writers, without regard to chronological order, and has too +often the modesty to decline the interposition of his own sentiments. +Indeed the bulk of his materials generally overwhelms him. In the course of +his folio he has contrived to treat a great variety of topics, that seem +very loosely connected with the general subject; and, like Bayle, when he +starts a favourite train of quotations, he does not scruple to let the +digression outrun the principal question. Thus, from the doctrines of +religion to military discipline, from inland navigation to the morality of +dancing-schools, every thing is discussed and determined.”—<i>Ferriar's +Illustrations of Sterne</i>, p. 58. + +<p>“The archness which BURTON displays occasionally, and his indulgence of +playful digressions from the most serious discussions, often give his style +an air of familiar conversation, notwithstanding the laborious collections +which supply his text. He was capable of writing excellent poetry, but he +seems to have cultivated this talent too little. The English verses +prefixed to his book, which possess beautiful imagery, and great sweetness +of versification, have been frequently published. His Latin elegiac verses +addressed to his book, shew a very agreeable turn for raillery.”—<i>Ibid</i>. +p. 58. + +<p>“When the force of the subject opens his own vein of prose, we discover +valuable sense and brilliant expression. Such is his account of the first +feelings of melancholy persons, written, probably, from his own +experience.” [See p. 154, of the present edition.]—<i>Ibid.</i> p. 60. + +<p>“During a pedantic age, like that in which BURTON'S production appeared, it +must have been eminently serviceable to writers of many descriptions. Hence +the unlearned might furnish themselves with appropriate scraps of Greek and +Latin, whilst men of letters would find their enquiries shortened, by +knowing where they might look for what both ancients and moderns had +advanced on the subject of human passions. I confess my inability to point +out any other English author who has so largely dealt in apt and original +quotation.”—<i>Manuscript note of the late George Steevens, Esq., in his +copy of</i> THE ANATOMY OF MELANCHOLY. + + +<h3>DEMOCRITUS JUNIOR AD LIBRUM SUUM.</h3> +<div class="poem" lang="la"> +<div class="couplet"> +<div class="line">Vade liber, qualis, non ausum dicere, felix,</div> +<div class="line">Te nisi felicem fecerit Alma dies.</div> +</div> +<div class="couplet"> +<div class="line">Vade tamen quocunque lubet, quascunque per oras,</div> +<div class="line">Et Genium Domini fac imitere tui.</div> +</div> +<div class="couplet"> +<div class="line">I blandas inter Charites, mystamque saluta</div> +<div class="line">Musarum quemvis, si tibi lector erit.</div> +</div> +<div class="couplet"> +<div class="line">Rura colas, urbem, subeasve palatia regum,</div> +<div class="line">Submisse, placide, te sine dente geras.</div> +</div> +<div class="couplet"> +<div class="line">Nobilis, aut si quis te forte inspexerit heros,</div> +<div class="line">Da te morigerum, perlegat usque lubet.</div> +</div> +<div class="couplet"> +<div class="line">Est quod Nobilitas, est quod desideret heros,</div> +<div class="line">Gratior haec forsan charta placere potest.</div> +</div> +<div class="couplet"> +<div class="line">Si quis morosus Cato, tetricusque Senator,</div> +<div class="line">Hunc etiam librum forte videre velit,</div> +</div> +<div class="couplet"> +<div class="line">Sive magistratus, tum te reverenter habeto;</div> +<div class="line">Sed nullus; muscas non capiunt Aquilae.</div> +</div> +<div class="couplet"> +<div class="line">Non vacat his tempus fugitivum impendere nugis,</div> +<div class="line">Nec tales cupio; par mihi lector erit.</div> +</div> +<div class="couplet"> +<div class="line">Si matrona gravis casu diverterit istuc,</div> +<div class="line">Illustris domina, aut te Comitissa legat:</div> +</div> +<div class="couplet"> +<div class="line">Est quod displiceat, placeat quod forsitan illis,</div> +<div class="line">Ingerere his noli te modo, pande tamen.</div> +</div> +<div class="couplet"> +<div class="line">At si virgo tuas dignabitur inclyta chartas</div> +<div class="line">Tangere, sive schedis haereat illa tuis:</div> +</div> +<div class="couplet"> +<div class="line">Da modo te facilem, et quaedam folia esse memento</div> +<div class="line">Conveniant oculis quae magis apta suis.</div> +</div> +<div class="couplet"> +<div class="line">Si generosa ancilla tuos aut alma puella</div> +<div class="line">Visura est ludos, annue, pande lubens.</div> +</div> +<div class="couplet"> +<div class="line">Dic utinam nunc ipse meus <a href="#note6">[6]</a>(nam diligit istas)</div> +<div class="line">In praesens esset conspiciendus herus.</div> +</div> +<div class="couplet"> +<div class="line">Ignotus notusve mihi de gente togata</div> +<div class="line">Sive aget in ludis, pulpita sive colet,</div> +</div> +<div class="couplet"> +<div class="line">Sive in Lycaeo, et nugas evolverit istas,</div> +<div class="line">Si quasdam mendas viderit inspiciens,</div> +</div> +<div class="couplet"> +<div class="line">Da veniam Authori, dices; nam plurima vellet</div> +<div class="line">Expungi, quae jam displicuisse sciat.</div> +</div> +<div class="couplet"> +<div class="line">Sive Melancholicus quisquam, seu blandus Amator,</div> +<div class="line">Aulicus aut Civis, seu bene comptus eques</div> +</div> +<div class="couplet"> +<div class="line">Huc appellat, age et tuto te crede legenti,</div> +<div class="line">Multa istic forsan non male nata leget.</div> +</div> +<div class="couplet"> +<div class="line">Quod fugiat, caveat, quodque amplexabitur, ista</div> +<div class="line">Pagina fortassis promere multa potest.</div> +</div> +<div class="couplet"> +<div class="line">At si quis Medicus coram te sistet, amice</div> +<div class="line">Fac circumspecte, et te sine labe geras:</div> +</div> +<div class="couplet"> +<div class="line">Inveniet namque ipse meis quoque plurima scriptis,</div> +<div class="line">Non leve subsidium quae sibi forsan erunt.</div> +</div> +<div class="couplet"> +<div class="line">Si quis Causidicus chartas impingat in istas,</div> +<div class="line">Nil mihi vobiscum, pessima turba vale;</div> +</div> +<div class="couplet"> +<div class="line">Sit nisi vir bonus, et juris sine fraude peritus,</div> +<div class="line">Tum legat, et forsan doctior inde siet.</div> +</div> +<div class="couplet"> +<div class="line">Si quis cordatus, facilis, lectorque benignus</div> +<div class="line">Huc oculos vertat, quae velit ipse legat;</div> +</div> +<div class="couplet"> +<div class="line">Candidus ignoscet, metuas nil, pande libenter,</div> +<div class="line">Offensus mendis non erit ille tuis,</div> +</div> +<div class="couplet"> +<div class="line">Laudabit nonnulla. Venit si Rhetor ineptus,</div> +<div class="line">Limata et tersa, et qui bene cocta petit,</div> +</div> +<div class="couplet"> +<div class="line">Claude citus librum; nulla hic nisi ferrea verba,</div> +<div class="line">Offendent stomachum quae minus apta suum.</div> +</div> +<div class="couplet"> +<div class="line">At si quis non eximius de plebe poeta,</div> +<div class="line">Annue; namque istic plurima ficta leget.</div> +</div> +<div class="couplet"> +<div class="line">Nos sumus e numero, nullus mihi spirat Apollo,</div> +<div class="line">Grandiloquus Vates quilibet esse nequit.</div> +</div> +<div class="couplet"> +<div class="line">Si Criticus Lector, tumidus Censorque molestus,</div> +<div class="line">Zoilus et Momus, si rabiosa cohors:</div> +</div> +<div class="couplet"> +<div class="line">Ringe, freme, et noli tum pandere, turba malignis</div> +<div class="line">Si occurrat sannis invidiosa suis:</div> +</div> +<div class="couplet"> +<div class="line">Fac fugias; si nulla tibi sit copia eundi,</div> +<div class="line">Contemnes, tacite scommata quaeque feres.</div> +</div> +<div class="couplet"> +<div class="line">Frendeat, allatret, vacuas gannitibus auras</div> +<div class="line">Impleat, haud cures; his placuisse nefas.</div> +</div> +<div class="couplet"> +<div class="line">Verum age si forsan divertat purior hospes,</div> +<div class="line">Cuique sales, ludi, displiceantque joci,</div> +</div> +<div class="couplet"> +<div class="line">Objiciatque tibi sordes, lascivaque: dices,</div> +<div class="line">Lasciva est Domino et Musa jocosa tuo,</div> +</div> +<div class="couplet"> +<div class="line">Nec lasciva tamen, si pensitet omne; sed esto;</div> +<div class="line">Sit lasciva licet pagina, vita proba est.</div> +</div> +<div class="couplet"> +<div class="line">Barbarus, indoctusque rudis spectator in istam</div> +<div class="line">Si messem intrudat, fuste fugabis eum,</div> +</div> +<div class="couplet"> +<div class="line">Fungum pelle procul (jubeo) nam quid mihi fungo?</div> +<div class="line">Conveniunt stomacho non minus ista suo.</div> +</div> +<div class="couplet"> +<div class="line">Sed nec pelle tamen; laeto omnes accipe vultu,</div> +<div class="line">Quos, quas, vel quales, inde vel unde viros.</div> +</div> +<div class="couplet"> +<div class="line">Gratus erit quicunque venit, gratissimus hospes</div> +<div class="line">Quisquis erit, facilis difficilisque mihi.</div> +</div> +<div class="couplet"> +<div class="line">Nam si culparit, quaedam culpasse juvabit,</div> +<div class="line">Culpando faciet me meliora sequi.</div> +</div> +<div class="couplet"> +<div class="line">Sed si laudarit, neque laudibus efferar ullis,</div> +<div class="line">Sit satis hisce malis opposuisse bonum.</div> +</div> +<div class="couplet"> +<div class="line">Haec sunt quae nostro placuit mandare libello,</div> +<div class="line">Et quae dimittens dicere jussit Herus.</div> +</div> +</div> + +<h3>DEMOCRITUS JUNIOR TO HIS BOOK</h3> +<h4>PARAPHRASTIC METRICAL TRANSLATION.</h4> +<div class="poem"> +<div class="couplet"> +<div class="line">Go forth my book into the open day;</div> +<div class="line">Happy, if made so by its garish eye.</div> +</div> +<div class="couplet"> +<div class="line">O'er earth's wide surface take thy vagrant way,</div> +<div class="line">To imitate thy master's genius try.</div> +</div> +<div class="couplet"> +<div class="line">The Graces three, the Muses nine salute,</div> +<div class="line">Should those who love them try to con thy lore.</div> +</div> +<div class="couplet"> +<div class="line">The country, city seek, grand thrones to boot,</div> +<div class="line">With gentle courtesy humbly bow before.</div> +</div> +<div class="couplet"> +<div class="line">Should nobles gallant, soldiers frank and brave</div> +<div class="line">Seek thy acquaintance, hail their first advance:</div> +</div> +<div class="couplet"> +<div class="line">From twitch of care thy pleasant vein may save,</div> +<div class="line">May laughter cause or wisdom give perchance.</div> +</div> +<div class="couplet"> +<div class="line">Some surly Cato, Senator austere,</div> +<div class="line">Haply may wish to peep into thy book:</div> +</div> +<div class="couplet"> +<div class="line">Seem very nothing—tremble and revere:</div> +<div class="line">No forceful eagles, butterflies e'er look.</div> +</div> +<div class="couplet"> +<div class="line">They love not thee: of them then little seek,</div> +<div class="line">And wish for readers triflers like thyself.</div> +</div> +<div class="couplet"> +<div class="line">Of ludeful matron watchful catch the beck,</div> +<div class="line">Or gorgeous countess full of pride and pelf.</div> +</div> +<div class="couplet"> +<div class="line">They may say “pish!” and frown, and yet read on:</div> +<div class="line">Cry odd, and silly, coarse, and yet amusing.</div> +</div> +<div class="couplet"> +<div class="line">Should dainty damsels seek thy page to con,</div> +<div class="line">Spread thy best stores: to them be ne'er refusing:</div> +</div> +<div class="couplet"> +<div class="line">Say, fair one, master loves thee dear as life;</div> +<div class="line">Would he were here to gaze on thy sweet look.</div> +</div> +<div class="couplet"> +<div class="line">Should known or unknown student, freed from strife</div> +<div class="line">Of logic and the schools, explore my book:</div> +</div> +<div class="couplet"> +<div class="line">Cry mercy critic, and thy book withhold:</div> +<div class="line">Be some few errors pardon'd though observ'd:</div> +</div> +<div class="couplet"> +<div class="line">An humble author to implore makes bold.</div> +<div class="line">Thy kind indulgence, even undeserv'd,</div> +</div> +<div class="couplet"> +<div class="line">Should melancholy wight or pensive lover,</div> +<div class="line">Courtier, snug cit, or carpet knight so trim</div> +</div> +<div class="couplet"> +<div class="line">Our blossoms cull, he'll find himself in clover,</div> +<div class="line">Gain sense from precept, laughter from our whim.</div> +</div> +<div class="couplet"> +<div class="line">Should learned leech with solemn air unfold</div> +<div class="line">Thy leaves, beware, be civil, and be wise:</div> +</div> +<div class="couplet"> +<div class="line">Thy volume many precepts sage may hold,</div> +<div class="line">His well fraught head may find no trifling prize.</div> +</div> +<div class="couplet"> +<div class="line">Should crafty lawyer trespass on our ground,</div> +<div class="line">Caitiffs avaunt! disturbing tribe away!</div> +</div> +<div class="couplet"> +<div class="line">Unless (white crow) an honest one be found;</div> +<div class="line">He'll better, wiser go for what we say.</div> +</div> +<div class="couplet"> +<div class="line">Should some ripe scholar, gentle and benign,</div> +<div class="line">With candour, care, and judgment thee peruse:</div> +</div> +<div class="couplet"> +<div class="line">Thy faults to kind oblivion he'll consign;</div> +<div class="line">Nor to thy merit will his praise refuse.</div> +</div> +<div class="couplet"> +<div class="line">Thou may'st be searched for polish'd words and verse</div> +<div class="line">By flippant spouter, emptiest of praters:</div> +</div> +<div class="couplet"> +<div class="line">Tell him to seek them in some mawkish verse:</div> +<div class="line">My periods all are rough as nutmeg graters.</div> +</div> +<div class="couplet"> +<div class="line">The doggerel poet, wishing thee to read,</div> +<div class="line">Reject not; let him glean thy jests and stories.</div> +</div> +<div class="couplet"> +<div class="line">His brother I, of lowly sembling breed:</div> +<div class="line">Apollo grants to few Parnassian glories.</div> +</div> +<div class="couplet"> +<div class="line">Menac'd by critic with sour furrowed brow,</div> +<div class="line">Momus or Troilus or Scotch reviewer:</div> +</div> +<div class="couplet"> +<div class="line">Ruffle your heckle, grin and growl and vow:</div> +<div class="line">Ill-natured foes you thus will find the fewer,</div> +</div> +<div class="couplet"> +<div class="line">When foul-mouth'd senseless railers cry thee down,</div> +<div class="line">Reply not: fly, and show the rogues thy stern;</div> +</div> +<div class="couplet"> +<div class="line">They are not worthy even of a frown:</div> +<div class="line">Good taste or breeding they can never learn;</div> +</div> +<div class="couplet"> +<div class="line">Or let them clamour, turn a callous ear,</div> +<div class="line">As though in dread of some harsh donkey's bray.</div> +</div> +<div class="couplet"> +<div class="line">If chid by censor, friendly though severe,</div> +<div class="line">To such explain and turn thee not away.</div> +</div> +<div class="couplet"> +<div class="line">Thy vein, says he perchance, is all too free;</div> +<div class="line">Thy smutty language suits not learned pen:</div> +</div> +<div class="couplet"> +<div class="line">Reply, Good Sir, throughout, the context see;</div> +<div class="line">Thought chastens thought; so prithee judge again.</div> +</div> +<div class="couplet"> +<div class="line">Besides, although my master's pen may wander</div> +<div class="line">Through devious paths, by which it ought not stray,</div> +</div> +<div class="couplet"> +<div class="line">His life is pure, beyond the breath of slander:</div> +<div class="line">So pardon grant; 'tis merely but his way.</div> +</div> +<div class="couplet"> +<div class="line">Some rugged ruffian makes a hideous rout—</div> +<div class="line">Brandish thy cudgel, threaten him to baste;</div> +</div> +<div class="couplet"> +<div class="line">The filthy fungus far from thee cast out;</div> +<div class="line">Such noxious banquets never suit my taste.</div> +</div> +<div class="couplet"> +<div class="line">Yet, calm and cautious moderate thy ire,</div> +<div class="line">Be ever courteous should the case allow—</div> +</div> +<div class="couplet"> +<div class="line">Sweet malt is ever made by gentle fire:</div> +<div class="line">Warm to thy friends, give all a civil bow.</div> +</div> +<div class="couplet"> +<div class="line">Even censure sometimes teaches to improve,</div> +<div class="line">Slight frosts have often cured too rank a crop,</div> +</div> +<div class="couplet"> +<div class="line">So, candid blame my spleen shall never move,</div> +<div class="line">For skilful gard'ners wayward branches lop.</div> +</div> +<div class="couplet"> +<div class="line">Go then, my book, and bear my words in mind;</div> +<div class="line">Guides safe at once, and pleasant them you'll find.</div> +</div> +</div> + +<h3>THE ARGUMENT OF THE FRONTISPIECE.</h3> + +<div class="poem"> +<div class="line">Ten distinct Squares here seen apart,</div> +<div class="line">Are joined in one by Cutter's art.</div> +<p>I. +<div class="stanza"> +<div class="line">Old Democritus under a tree,</div> +<div class="line">Sits on a stone with book on knee;</div> +<div class="line">About him hang there many features,</div> +<div class="line">Of Cats, Dogs and such like creatures,</div> +<div class="line">Of which he makes anatomy,</div> +<div class="line">The seat of black choler to see.</div> +<div class="line">Over his head appears the sky,</div> +<div class="line">And Saturn Lord of melancholy.</div> +</div> +<p>II. +<div class="stanza"> +<div class="line">To the left a landscape of Jealousy,</div> +<div class="line">Presents itself unto thine eye.</div> +<div class="line">A Kingfisher, a Swan, an Hern,</div> +<div class="line">Two fighting-cocks you may discern,</div> +<div class="line">Two roaring Bulls each other hie,</div> +<div class="line">To assault concerning venery.</div> +<div class="line">Symbols are these; I say no more,</div> +<div class="line">Conceive the rest by that's afore.</div> +</div> +<p>III. +<div class="stanza"> +<div class="line">The next of solitariness,</div> +<div class="line">A portraiture doth well express,</div> +<div class="line">By sleeping dog, cat: Buck and Doe,</div> +<div class="line">Hares, Conies in the desert go:</div> +<div class="line">Bats, Owls the shady bowers over,</div> +<div class="line">In melancholy darkness hover.</div> +<div class="line">Mark well: If't be not as't should be,</div> +<div class="line">Blame the bad Cutter, and not me.</div> +</div> +<p>IV. +<div class="stanza"> +<div class="line">I'th' under column there doth stand</div> +<div class="line"><i>Inamorato</i> with folded hand;</div> +<div class="line">Down hangs his head, terse and polite,</div> +<div class="line">Some ditty sure he doth indite.</div> +<div class="line">His lute and books about him lie,</div> +<div class="line">As symptoms of his vanity.</div> +<div class="line">If this do not enough disclose,</div> +<div class="line">To paint him, take thyself by th' nose.</div> +</div> +<p>V. +<div class="stanza"> +<div class="line"><i>Hypocondriacus</i> leans on his arm,</div> +<div class="line">Wind in his side doth him much harm,</div> +<div class="line">And troubles him full sore, God knows,</div> +<div class="line">Much pain he hath and many woes.</div> +<div class="line">About him pots and glasses lie,</div> +<div class="line">Newly brought from's Apothecary.</div> +<div class="line">This Saturn's aspects signify,</div> +<div class="line">You see them portray'd in the sky.</div> +</div> +<p>VI. +<div class="stanza"> +<div class="line">Beneath them kneeling on his knee,</div> +<div class="line">A superstitious man you see:</div> +<div class="line">He fasts, prays, on his Idol fixt,</div> +<div class="line">Tormented hope and fear betwixt:</div> +<div class="line">For Hell perhaps he takes more pain,</div> +<div class="line">Than thou dost Heaven itself to gain.</div> +<div class="line">Alas poor soul, I pity thee,</div> +<div class="line">What stars incline thee so to be?</div> +</div> +<p>VII. +<div class="stanza"> +<div class="line">But see the madman rage downright</div> +<div class="line">With furious looks, a ghastly sight.</div> +<div class="line">Naked in chains bound doth he lie,</div> +<div class="line">And roars amain he knows not why!</div> +<div class="line">Observe him; for as in a glass,</div> +<div class="line">Thine angry portraiture it was.</div> +<div class="line">His picture keeps still in thy presence;</div> +<div class="line">'Twixt him and thee, there's no difference.</div> +</div> +<p>VIII, IX. +<div class="stanza"> +<div class="line"><i>Borage</i> and <i>Hellebor</i> fill two scenes,</div> +<div class="line">Sovereign plants to purge the veins</div> +<div class="line">Of melancholy, and cheer the heart,</div> +<div class="line">Of those black fumes which make it smart;</div> +<div class="line">To clear the brain of misty fogs,</div> +<div class="line">Which dull our senses, and Soul clogs.</div> +<div class="line">The best medicine that e'er God made</div> +<div class="line">For this malady, if well assay'd.</div> +</div> +<p>X. +<div class="stanza"> +<div class="line">Now last of all to fill a place,</div> +<div class="line">Presented is the Author's face;</div> +<div class="line">And in that habit which he wears,</div> +<div class="line">His image to the world appears.</div> +<div class="line">His mind no art can well express,</div> +<div class="line">That by his writings you may guess.</div> +<div class="line">It was not pride, nor yet vainglory,</div> +<div class="line">(Though others do it commonly)</div> +<div class="line">Made him do this: if you must know,</div> +<div class="line">The Printer would needs have it so.</div> +<div class="line">Then do not frown or scoff at it,</div> +<div class="line">Deride not, or detract a whit.</div> +<div class="line">For surely as thou dost by him,</div> +<div class="line">He will do the same again.</div> +<div class="line">Then look upon't, behold and see,</div> +<div class="line">As thou lik'st it, so it likes thee.</div> +<div class="line">And I for it will stand in view,</div> +<div class="line">Thine to command, Reader, adieu.</div> +</div> +</div> + +<h3>THE AUTHOR'S ABSTRACT OF MELANCHOLY, <span lang="gr">Διαλογῶς</span></h3> +<div class="poem"> +<div class="line">When I go musing all alone</div> +<div class="line">Thinking of divers things fore-known.</div> +<div class="line">When I build castles in the air,</div> +<div class="line">Void of sorrow and void of fear,</div> +<div class="line">Pleasing myself with phantasms sweet,</div> +<div class="line">Methinks the time runs very fleet.</div> +<div class="refrain"> +<div class="line">All my joys to this are folly,</div> +<div class="line">Naught so sweet as melancholy.</div> +</div> +<div class="line">When I lie waking all alone,</div> +<div class="line">Recounting what I have ill done,</div> +<div class="line">My thoughts on me then tyrannise,</div> +<div class="line">Fear and sorrow me surprise,</div> +<div class="line">Whether I tarry still or go,</div> +<div class="line">Methinks the time moves very slow.</div> +<div class="refrain"> +<div class="line">All my griefs to this are jolly,</div> +<div class="line">Naught so mad as melancholy.</div> +</div> +<div class="line">When to myself I act and smile,</div> +<div class="line">With pleasing thoughts the time beguile,</div> +<div class="line">By a brook side or wood so green,</div> +<div class="line">Unheard, unsought for, or unseen,</div> +<div class="line">A thousand pleasures do me bless,</div> +<div class="line">And crown my soul with happiness.</div> +<div class="refrain"> +<div class="line">All my joys besides are folly,</div> +<div class="line">None so sweet as melancholy.</div> +</div> +<div class="line">When I lie, sit, or walk alone,</div> +<div class="line">I sigh, I grieve, making great moan,</div> +<div class="line">In a dark grove, or irksome den,</div> +<div class="line">With discontents and Furies then,</div> +<div class="line">A thousand miseries at once</div> +<div class="line">Mine heavy heart and soul ensconce,</div> +<div class="refrain"> +<div class="line">All my griefs to this are jolly,</div> +<div class="line">None so sour as melancholy.</div> +</div> +<div class="line">Methinks I hear, methinks I see,</div> +<div class="line">Sweet music, wondrous melody,</div> +<div class="line">Towns, palaces, and cities fine;</div> +<div class="line">Here now, then there; the world is mine,</div> +<div class="line">Rare beauties, gallant ladies shine,</div> +<div class="line">Whate'er is lovely or divine.</div> +<div class="refrain"> +<div class="line">All other joys to this are folly,</div> +<div class="line">None so sweet as melancholy.</div> +</div> +<div class="line">Methinks I hear, methinks I see</div> +<div class="line">Ghosts, goblins, fiends; my phantasy</div> +<div class="line">Presents a thousand ugly shapes,</div> +<div class="line">Headless bears, black men, and apes,</div> +<div class="line">Doleful outcries, and fearful sights,</div> +<div class="line">My sad and dismal soul affrights.</div> +<div class="refrain"> +<div class="line">All my griefs to this are jolly,</div> +<div class="line">None so damn'd as melancholy.</div> +</div> +<div class="line">Methinks I court, methinks I kiss,</div> +<div class="line">Methinks I now embrace my mistress.</div> +<div class="line">O blessed days, O sweet content,</div> +<div class="line">In Paradise my time is spent.</div> +<div class="line">Such thoughts may still my fancy move,</div> +<div class="line">So may I ever be in love.</div> +<div class="refrain"> +<div class="line">All my joys to this are folly,</div> +<div class="line">Naught so sweet as melancholy.</div> +</div> +<div class="line">When I recount love's many frights,</div> +<div class="line">My sighs and tears, my waking nights,</div> +<div class="line">My jealous fits; O mine hard fate</div> +<div class="line">I now repent, but 'tis too late.</div> +<div class="line">No torment is so bad as love,</div> +<div class="line">So bitter to my soul can prove.</div> +<div class="refrain"> +<div class="line">All my griefs to this are jolly,</div> +<div class="line">Naught so harsh as melancholy.</div> +</div> +<div class="line">Friends and companions get you gone,</div> +<div class="line">'Tis my desire to be alone;</div> +<div class="line">Ne'er well but when my thoughts and I</div> +<div class="line">Do domineer in privacy.</div> +<div class="line">No Gem, no treasure like to this,</div> +<div class="line">'Tis my delight, my crown, my bliss.</div> +<div class="refrain"> +<div class="line">All my joys to this are folly,</div> +<div class="line">Naught so sweet as melancholy.</div> +</div> +<div class="line">'Tis my sole plague to be alone,</div> +<div class="line">I am a beast, a monster grown,</div> +<div class="line">I will no light nor company,</div> +<div class="line">I find it now my misery.</div> +<div class="line">The scene is turn'd, my joys are gone,</div> +<div class="line">Fear, discontent, and sorrows come.</div> +<div class="refrain"> +<div class="line">All my griefs to this are jolly,</div> +<div class="line">Naught so fierce as melancholy.</div> +</div> +<div class="line">I'll not change life with any king,</div> +<div class="line">I ravisht am: can the world bring</div> +<div class="line">More joy, than still to laugh and smile,</div> +<div class="line">In pleasant toys time to beguile?</div> +<div class="line">Do not, O do not trouble me,</div> +<div class="line">So sweet content I feel and see.</div> +<div class="refrain"> +<div class="line">All my joys to this are folly,</div> +<div class="line">None so divine as melancholy.</div> +</div> +<div class="line">I'll change my state with any wretch,</div> +<div class="line">Thou canst from gaol or dunghill fetch;</div> +<div class="line">My pain's past cure, another hell,</div> +<div class="line">I may not in this torment dwell!</div> +<div class="line">Now desperate I hate my life,</div> +<div class="line">Lend me a halter or a knife;</div> +<div class="refrain"> +<div class="line">All my griefs to this are jolly,</div> +<div class="line">Naught so damn'd as melancholy.</div> +</div> +</div> +</div> +<div id="toreader"> +<h1><a name="toreader"></a>DEMOCRITUS JUNIOR TO THE READER.</h1> + +<p>Gentle reader, I presume thou wilt be very inquisitive to know what antic +or personate actor this is, that so insolently intrudes upon this common +theatre, to the world's view, arrogating another man's name; whence he is, +why he doth it, and what he hath to say; although, as <a href="#note7">[7]</a>he said, <span lang="la">Primum +si noluero, non respondebo, quis coacturus est</span>? I am a free man born, and +may choose whether I will tell; who can compel me? If I be urged, I will as +readily reply as that Egyptian in <a href="#note8">[8]</a>Plutarch, when a curious fellow would +needs know what he had in his basket, <span lang="la">Quum vides velatam, quid inquiris in +rem absconditam</span>? It was therefore covered, because he should not know what +was in it. Seek not after that which is hid; if the contents please thee, +<a href="#note9">[9]</a>“and be for thy use, suppose the Man in the Moon, or whom thou wilt to +be the author;” I would not willingly be known. Yet in some sort to give +thee satisfaction, which is more than I need, I will show a reason, both of +this usurped name, title, and subject. And first of the name of Democritus; +lest any man, by reason of it, should be deceived, expecting a pasquil, a +satire, some ridiculous treatise (as I myself should have done), some +prodigious tenet, or paradox of the earth's motion, of infinite worlds, <span lang="la">in +infinito vacuo, ex fortuita atomorum collisione</span>, in an infinite waste, so +caused by an accidental collision of motes in the sun, all which Democritus +held, Epicurus and their master Lucippus of old maintained, and are lately +revived by Copernicus, Brunus, and some others. Besides, it hath been +always an ordinary custom, as <a href="#note10">[10]</a>Gellius observes, “for later writers and +impostors, to broach many absurd and insolent fictions, under the name of +so noble a philosopher as Democritus, to get themselves credit, and by that +means the more to be respected,” as artificers usually do, <span lang="la">Novo qui +marmori ascribunt Praxatilem suo</span>. 'Tis not so with me. +<div class="poem" lang="la"> +<div class="line"><a href="#note11">[11]</a>Non hic Centaurus, non Gorgonas, Harpyasque</div> +<div class="line">Invenies, hominem pagina nostra sapit.</div> +</div> +<div class="poem"> +<div class="line">No Centaurs here, or Gorgons look to find,</div> +<div class="line">My subject is of man and human kind.</div> +</div> +<p>Thou thyself art the subject of my discourse. +<div class="poem" lang="la"> +<div class="line"><a href="#note12">[12]</a>Quicquid agunt homines, votum, timor, ira, voluptas,</div> +<div class="line">Gaudia, discursus, nostri farrago libelli.</div> +</div> +<div class="poem"> +<div class="line">Whate'er men do, vows, fears, in ire, in sport,</div> +<div class="line">Joys, wand'rings, are the sum of my report.</div> +</div> +<p>My intent is no otherwise to use his name, than Mercurius Gallobelgicus, +Mercurius Britannicus, use the name of Mercury, <a href="#note13">[13]</a>Democritus +Christianus, &c.; although there be some other circumstances for which I +have masked myself under this vizard, and some peculiar respect which I +cannot so well express, until I have set down a brief character of this our +Democritus, what he was, with an epitome of his life. + +<p>Democritus, as he is described by <a href="#note14">[14]</a>Hippocrates and <a href="#note15">[15]</a>Laertius, was a +little wearish old man, very melancholy by nature, averse from company in +his latter days, <a href="#note16">[16]</a>and much given to solitariness, a famous philosopher +in his age, <a href="#note17">[17]</a><span lang="la">coaevus</span> with Socrates, wholly addicted to his studies at +the last, and to a private life: wrote many excellent works, a great +divine, according to the divinity of those times, an expert physician, a +politician, an excellent mathematician, as <a href="#note18">[18]</a>Diacosmus and the rest of +his works do witness. He was much delighted with the studies of husbandry, +saith <a href="#note19">[19]</a>Columella, and often I find him cited by <a href="#note20">[20]</a>Constantinus and +others treating of that subject. He knew the natures, differences of all +beasts, plants, fishes, birds; and, as some say, could <a href="#note21">[21]</a>understand the +tunes and voices of them. In a word, he was <span lang="la">omnifariam doctus</span>, a general +scholar, a great student; and to the intent he might better contemplate, +<a href="#note22">[22]</a>I find it related by some, that he put out his eyes, and was in his +old age voluntarily blind, yet saw more than all Greece besides, and <a href="#note23">[23]</a> +writ of every subject, <span lang="la">Nihil in toto opificio naturae, de quo non +scripsit</span>. <a href="#note24">[24]</a>A man of an excellent wit, profound conceit; and to attain +knowledge the better in his younger years, he travelled to Egypt and <a href="#note25">[25]</a> +Athens, to confer with learned men, <a href="#note26">[26]</a>“admired of some, despised of +others.” After a wandering life, he settled at Abdera, a town in Thrace, +and was sent for thither to be their lawmaker, recorder, or town-clerk, as +some will; or as others, he was there bred and born. Howsoever it was, +there he lived at last in a garden in the suburbs, wholly betaking himself +to his studies and a private life, <a href="#note27">[27]</a>“saving that sometimes he would +walk down to the haven,” <a href="#note28">[28]</a>“and laugh heartily at such variety of +ridiculous objects, which there he saw.” Such a one was Democritus. + +<p>But in the mean time, how doth this concern me, or upon what reference do I +usurp his habit? I confess, indeed, that to compare myself unto him for +aught I have yet said, were both impudency and arrogancy. I do not presume +to make any parallel, <span lang="la">Antistat mihi millibus trecentis</span>, <a href="#note29">[29]</a><span lang="la">parvus sum, +nullus sum, altum nec spiro, nec spero</span>. Yet thus much I will say of +myself, and that I hope without all suspicion of pride, or self-conceit, I +have lived a silent, sedentary, solitary, private life, <span lang="la">mihi et musis</span> in +the University, as long almost as Xenocrates in Athens, <span lang="la">ad senectam fere</span> +to learn wisdom as he did, penned up most part in my study. For I have been +brought up a student in the most flourishing college of Europe, <a href="#note30">[30]</a> +<span lang="la">augustissimo collegio</span>, and can brag with <a href="#note31">[31]</a>Jovius, almost, <span lang="la">in ea luce +domicilii Vacicani, totius orbis celeberrimi, per 37 annos multa +opportunaque didici</span>; for thirty years I have continued (having the use of +as good <a href="#note32">[32]</a>libraries as ever he had) a scholar, and would be therefore +loath, either by living as a drone, to be an unprofitable or unworthy member +of so learned and noble a society, or to write that which should be any way +dishonourable to such a royal and ample foundation. Something I have done, +though by my profession a divine, yet <span lang="la">turbine raptus ingenii</span>, as <a href="#note33">[33]</a>he +said, out of a running wit, an unconstant, unsettled mind, I had a great +desire (not able to attain to a superficial skill in any) to have some +smattering in all, to be <span lang="la">aliquis in omnibus, nullus in singulis</span>, <a href="#note34">[34]</a> +which <a href="#note35">[35]</a>Plato commends, out of him <a href="#note36">[36]</a>Lipsius approves and furthers, +“as fit to be imprinted in all curious wits, not to be a slave of one +science, or dwell altogether in one subject, as most do, but to rove +abroad, <span lang="la">centum puer artium</span>, to have an oar in every man's boat, to <a href="#note37">[37]</a> +taste of every dish, and sip of every cup,” which, saith <a href="#note38">[38]</a>Montaigne, +was well performed by Aristotle, and his learned countryman Adrian +Turnebus. This roving humour (though not with like success) I have ever +had, and like a ranging spaniel, that barks at every bird he sees, leaving +his game, I have followed all, saving that which I should, and may justly +complain, and truly, <span lang="la">qui ubique est, nusquam est</span>, <a href="#note39">[39]</a>which <a href="#note40">[40]</a>Gesner +did in modesty, that I have read many books, but to little purpose, for +want of good method; I have confusedly tumbled over divers authors in our +libraries, with small profit, for want of art, order, memory, judgment. I +never travelled but in map or card, in which mine unconfined thoughts have +freely expatiated, as having ever been especially delighted with the study +of Cosmography. <a href="#note41">[41]</a>Saturn was lord of my geniture, culminating, &c., and +Mars principal significator of manners, in partile conjunction with my +ascendant; both fortunate in their houses, &c. I am not poor, I am not +rich; <span lang="la">nihil est, nihil deest</span>, I have little, I want nothing: all my +treasure is in Minerva's tower. Greater preferment as I could never get, so +am I not in debt for it, I have a competence (<span lang="la">laus Deo</span>) from my noble and +munificent patrons, though I live still a collegiate student, as Democritus +in his garden, and lead a monastic life, <span lang="la">ipse mihi theatrum</span>, sequestered +from those tumults and troubles of the world, <span lang="la">Et tanquam in specula +positus</span>, (<a href="#note42">[42]</a>as he said) in some high place above you all, like Stoicus +Sapiens, <span lang="la">omnia saecula, praeterita presentiaque videns, uno velut +intuitu</span>, I hear and see what is done abroad, how others <a href="#note43">[43]</a>run, ride, +turmoil, and macerate themselves in court and country, far from those +wrangling lawsuits, <span lang="la">aulia vanitatem, fori ambitionem, ridere mecum soleo</span>: +I laugh at all, <a href="#note44">[44]</a>only secure, lest my suit go amiss, my ships perish, +corn and cattle miscarry, trade decay, I have no wife nor children good or +bad to provide for. A mere spectator of other men's fortunes and +adventures, and how they act their parts, which methinks are diversely +presented unto me, as from a common theatre or scene. I hear new news every +day, and those ordinary rumours of war, plagues, fires, inundations, +thefts, murders, massacres, meteors, comets, spectrums, prodigies, +apparitions, of towns taken, cities besieged in France, Germany, Turkey, +Persia, Poland, &c., daily musters and preparations, and such like, which +these tempestuous times afford, battles fought, so many men slain, +monomachies, shipwrecks, piracies and sea-fights; peace, leagues, +stratagems, and fresh alarms. A vast confusion of vows, wishes, actions, +edicts, petitions, lawsuits, pleas, laws, proclamations, complaints, +grievances are daily brought to our ears. New books every day, pamphlets, +corantoes, stories, whole catalogues of volumes of all sorts, new +paradoxes, opinions, schisms, heresies, controversies in philosophy, +religion, &c. Now come tidings of weddings, maskings, mummeries, +entertainments, jubilees, embassies, tilts and tournaments, trophies, +triumphs, revels, sports, plays: then again, as in a new shifted scene, +treasons, cheating tricks, robberies, enormous villainies in all kinds, +funerals, burials, deaths of princes, new discoveries, expeditions, now +comical, then tragical matters. Today we hear of new lords and officers +created, tomorrow of some great men deposed, and then again of fresh +honours conferred; one is let loose, another imprisoned; one purchaseth, +another breaketh: he thrives, his neighbour turns bankrupt; now plenty, +then again dearth and famine; one runs, another rides, wrangles, laughs, +weeps, &c. This I daily hear, and such like, both private and public news, +amidst the gallantry and misery of the world; jollity, pride, perplexities +and cares, simplicity and villainy; subtlety, knavery, candour and +integrity, mutually mixed and offering themselves; I rub on <span lang="la">privus +privatus</span>; as I have still lived, so I now continue, <span lang="la">statu quo prius</span>, +left to a solitary life, and mine own domestic discontents: saving that +sometimes, <span lang="la">ne quid mentiar</span>, as Diogenes went into the city, and +Democritus to the haven to see fashions, I did for my recreation now and +then walk abroad, look into the world, and could not choose but make some +little observation, <span lang="la">non tam sagax observator ac simplex recitator</span>, <a href="#note45">[45]</a> +not as they did, to scoff or laugh at all, but with a mixed passion. +<div class="poem" lang="la"> +<div class="line"><a href="#note46">[46]</a>Bilem saepe, jocum vestri movere tumultus.</div> +</div> +<div class="poem"> +<div class="line">Ye wretched mimics, whose fond heats have been,</div> +<div class="line">How oft! the objects of my mirth and spleen.</div> +</div> +I did sometime laugh and scoff with Lucian, and satirically tax with +Menippus, lament with Heraclitus, sometimes again I was <a href="#note47">[47]</a><span lang="la">petulanti +splene chachinno</span>, and then again, <a href="#note48">[48]</a><span lang="la">urere bilis jecur</span>, I was much +moved to see that abuse which I could not mend. In which passion howsoever +I may sympathise with him or them, 'tis for no such respect I shroud myself +under his name; but either in an unknown habit to assume a little more +liberty and freedom of speech, or if you will needs know, for that reason +and only respect which Hippocrates relates at large in his Epistle to +Damegetus, wherein he doth express, how coming to visit him one day, he +found Democritus in his garden at Abdera, in the suburbs, <a href="#note49">[49]</a>under a +shady bower, <a href="#note50">[50]</a>with a book on his knees, busy at his study, sometimes +writing, sometimes walking. The subject of his book was melancholy and +madness; about him lay the carcases of many several beasts, newly by him +cut up and anatomised; not that he did contemn God's creatures, as he told +Hippocrates, but to find out the seat of this <span lang="la">atra bilis</span>, or melancholy, +whence it proceeds, and how it was engendered in men's bodies, to the +intent he might better cure it in himself, and by his writings and +observation <a href="#note51">[51]</a>teach others how to prevent and avoid it. Which good +intent of his, Hippocrates highly commended: Democritus Junior is therefore +bold to imitate, and because he left it imperfect, and it is now lost, +<span lang="la">quasi succenturiator Democriti</span>, to revive again, prosecute, and finish in +this treatise. + +<p>You have had a reason of the name. If the title and inscription offend your +gravity, were it a sufficient justification to accuse others, I could +produce many sober treatises, even sermons themselves, which in their +fronts carry more fantastical names. Howsoever, it is a kind of policy in +these days, to prefix a fantastical title to a book which is to be sold; +for, as larks come down to a day-net, many vain readers will tarry and +stand gazing like silly passengers at an antic picture in a painter's shop, +that will not look at a judicious piece. And, indeed, as <a href="#note52">[52]</a>Scaliger +observes, “nothing more invites a reader than an argument unlooked for, +unthought of, and sells better than a scurrile pamphlet,” <span lang="la">tum maxime cum +novitas excitat <a href="#note53">[53]</a>palatum</span>. “Many men,” saith Gellius, “are very +conceited in their inscriptions,” “and able” (as <a href="#note54">[54]</a>Pliny quotes out of +Seneca) “to make him loiter by the way that went in haste to fetch a midwife +for his daughter, now ready to lie down.” For my part, I have honourable +<a href="#note55">[55]</a>precedents for this which I have done: I will cite one for all, +Anthony Zara, Pap. Epis., his Anatomy of Wit, in four sections, members, +subsections, &c., to be read in our libraries. + +<p>If any man except against the matter or manner of treating of this my +subject, and will demand a reason of it, I can allege more than one; I +write of melancholy, by being busy to avoid melancholy. There is no greater +cause of melancholy than idleness, “no better cure than business,” as <a href="#note56">[56]</a> +Rhasis holds: and howbeit, <span lang="la">stultus labor est ineptiarum</span>, to be busy in +toys is to small purpose, yet hear that divine Seneca, <span lang="la">aliud agere quam +nihil</span>, better do to no end, than nothing. I wrote therefore, and busied +myself in this playing labour, <span lang="la">oliosaque diligentia ut vitarem torporum +feriandi</span> with Vectius in Macrobius, <span lang="la">atque otium in utile verterem +negatium</span>. +<div class="poem" lang="la"> +<div class="line"><a href="#note57">[57]</a>Simul et jucunda et idonea dicere vita,</div> +<div class="line">Lectorem delectando simul atque monendo.</div> +</div> +<div class="poem"> +<div class="line">Poets would profit or delight mankind,</div> +<div class="line">And with the pleasing have th' instructive joined.</div> +<div class="line">Profit and pleasure, then, to mix with art,</div> +<div class="line">T' inform the judgment, nor offend the heart,</div> +<div class="line">Shall gain all votes.</div> +</div> +<p>To this end I write, like them, saith Lucian, that “recite to trees, and +declaim to pillars for want of auditors:” as <a href="#note58">[58]</a>Paulus Aegineta +ingenuously confesseth, “not that anything was unknown or omitted, but to +exercise myself,” which course if some took, I think it would be good for +their bodies, and much better for their souls; or peradventure as others +do, for fame, to show myself (<span lang="la">Scire tuum nihil est, nisi te scire hoc +sciat alter</span>). I might be of Thucydides' opinion, <a href="#note59">[59]</a>“to know a thing and +not to express it, is all one as if he knew it not.” When I first took this +task in hand, <span lang="la">et quod ait <a href="#note60">[60]</a>ille, impellents genio negotium suscepi</span>, +this I aimed at; <a href="#note61">[61]</a><span lang="la">vel ut lenirem animum scribendo</span>, to ease my mind by +writing; for I had <span lang="la">gravidum cor, foetum caput</span>, a kind of imposthume in my +head, which I was very desirous to be unladen of, and could imagine no +fitter evacuation than this. Besides, I might not well refrain, for <span lang="la">ubi +dolor, ibi digitus</span>, one must needs scratch where it itches. I was not a +little offended with this malady, shall I say my mistress Melancholy, my +Aegeria, or my <span lang="la">malus genius</span>? and for that cause, as he that is stung with +a scorpion, I would expel <span lang="la">clavum clavo</span>, <a href="#note62">[62]</a>comfort one sorrow with +another, idleness with idleness, <span lang="la">ut ex vipera Theriacum</span>, make an antidote +out of that which was the prime cause of my disease. Or as he did, of whom +<a href="#note63">[63]</a>Felix Plater speaks, that thought he had some of Aristophanes' frogs +in his belly, still crying <span lang="la">Breec, okex, coax, coax, oop, oop</span>, and for +that cause studied physic seven years, and travelled over most part of +Europe to ease himself. To do myself good I turned over such physicians as +our libraries would afford, or my <a href="#note64">[64]</a>private friends impart, and have +taken this pains. And why not? Cardan professeth he wrote his book, <span class="cite">De +Consolatione</span> after his son's death, to comfort himself; so did Tully write +of the same subject with like intent after his daughter's departure, if it +be his at least, or some impostor's put out in his name, which Lipsius +probably suspects. Concerning myself, I can peradventure affirm with Marius +in Sallust, <a href="#note65">[65]</a>“that which others hear or read of, I felt and practised +myself; they get their knowledge by books, I mine by melancholising.” +<span lang="la">Experto crede Roberto</span>. Something I can speak out of experience, +<span lang="la">aerumnabilis experientia me docuit</span>; and with her in the poet, <a href="#note66">[66]</a><span lang="la">Haud +ignara mali miseris succurrere disco</span>; I would help others out of a +fellow-feeling; and, as that virtuous lady did of old, <a href="#note67">[67]</a>“being a leper +herself, bestow all her portion to build an hospital for lepers,” I will +spend my time and knowledge, which are my greatest fortunes, for the common +good of all. + +<p>Yea, but you will infer that this is <a href="#note68">[68]</a><span lang="la">actum agere</span>, an unnecessary +work, <span lang="la">cramben bis coctam apponnere</span>, the same again and again in other +words. To what purpose? <a href="#note69">[69]</a>“Nothing is omitted that may well be said,” so +thought Lucian in the like theme. How many excellent physicians have +written just volumes and elaborate tracts of this subject? No news here; +that which I have is stolen, from others, <a href="#note70">[70]</a><span lang="la">Dicitque mihi mea pagina +fur es</span>. If that severe doom of <a href="#note71">[71]</a>Synesius be true, “it is a greater +offence to steal dead men's labours, than their clothes,” what shall become +of most writers? I hold up my hand at the bar among others, and am guilty +of felony in this kind, <span lang="la">habes confitentem reum</span>, I am content to be +pressed with the rest. 'Tis most true, <span lang="la">tenet insanabile multos scribendi +cacoethes</span>, and <a href="#note72">[72]</a>“there is no end of writing of books,” as the wiseman +found of old, in this <a href="#note73">[73]</a>scribbling age, especially wherein <a href="#note74">[74]</a>“the +number of books is without number,” (as a worthy man saith,) “presses be +oppressed,” and out of an itching humour that every man hath to show +himself, <a href="#note75">[75]</a>desirous of fame and honour (<span lang="la">scribimus indocti +doctique</span>——) he will write no matter what, and scrape together it boots +not whence. <a href="#note76">[76]</a>“Bewitched with this desire of fame,” <span lang="la">etiam mediis in +morbis</span>, to the disparagement of their health, and scarce able to hold a +pen, they must say something, <a href="#note77">[77]</a>“and get themselves a name,” saith +Scaliger, “though it be to the downfall and ruin of many others.” To be +counted writers, <span lang="la">scriptores ut salutentur</span>, to be thought and held +polymaths and polyhistors, <span lang="la">apud imperitum vulgus ob ventosae nomen artis</span>, +to get a paper-kingdom: <span lang="la">nulla spe quaestus sed ampla famae</span>, in this +precipitate, ambitious age, <span lang="la">nunc ut est saeculum, inter immaturam +eruditionem, ambitiosum et praeceps</span> ('tis <a href="#note78">[78]</a>Scaliger's censure); and +they that are scarce auditors, <span lang="la">vix auditores</span>, must be masters and +teachers, before they be capable and fit hearers. They will rush into all +learning, <span lang="la">togatam armatam</span>, divine, human authors, rake over all indexes +and pamphlets for notes, as our merchants do strange havens for traffic, +write great tomes, <span lang="la">Cum non sint re vera doctiores, sed loquaciores</span>, +whereas they are not thereby better scholars, but greater praters. They +commonly pretend public good, but as <a href="#note79">[79]</a>Gesner observes, 'tis pride and +vanity that eggs them on; no news or aught worthy of note, but the same in +other terms. <span lang="la">Ne feriarentur fortasse typographi vel ideo scribendum est +aliquid ut se vixisse testentur</span>. As apothecaries we make new mixtures +everyday, pour out of one vessel into another; and as those old Romans +robbed all the cities of the world, to set out their bad-sited Rome, we +skim off the cream of other men's wits, pick the choice flowers of their +tilled gardens to set out our own sterile plots. <span lang="la">Castrant alios ut libros +suos per se graciles alieno adipe suffarciant</span> (so <a href="#note80">[80]</a>Jovius inveighs.) +They lard their lean books with the fat of others' works. <span lang="la">Ineruditi +fures</span>, &c. A fault that every writer finds, as I do now, and yet faulty +themselves, <a href="#note81">[81]</a><span lang="la">Trium literarum homines</span>, all thieves; they pilfer out of +old writers to stuff up their new comments, scrape Ennius' dunghills, and +out of <a href="#note82">[82]</a>Democritus' pit, as I have done. By which means it comes to +pass, <a href="#note83">[83]</a>“that not only libraries and shops are full of our putrid +papers, but every close-stool and jakes,” <span lang="la">Scribunt carmina quae legunt +cacantes</span>; they serve to put under pies, to <a href="#note84">[84]</a>lap spice in, and keep +roast meat from burning. “With us in France,” saith <a href="#note85">[85]</a>Scaliger, “every +man hath liberty to write, but few ability.” <a href="#note86">[86]</a>“Heretofore learning was +graced by judicious scholars, but now noble sciences are vilified by base +and illiterate scribblers,” that either write for vainglory, need, to get +money, or as Parasites to flatter and collogue with some great men, they +put cut <a href="#note87">[87]</a><span lang="la">burras, quisquiliasque ineptiasque</span>. <a href="#note88">[88]</a>Amongst so many +thousand authors you shall scarce find one, by reading of whom you shall be +any whit better, but rather much worse, <span lang="la">quibus inficitur potius, quam +perficitur</span>, by which he is rather infected than any way perfected. +<div class="poem" lang="la"> +<div class="line"><a href="#note89">[89]</a>———Qui talia legit,</div> +<div class="line">Quid didicit tandem, quid scit nisi somnia, nugas?</div> +</div> +So that oftentimes it falls out (which Callimachus taxed of old) a great +book is a great mischief. <a href="#note90">[90]</a>Cardan finds fault with Frenchmen and +Germans, for their scribbling to no purpose, <span lang="la">non inquit ab edendo +deterreo, modo novum aliquid inveniant</span>, he doth not bar them to write, so +that it be some new invention of their own; but we weave the same web +still, twist the same rope again and again; or if it be a new invention, +'tis but some bauble or toy which idle fellows write, for as idle fellows +to read, and who so cannot invent? <a href="#note91">[91]</a>“He must have a barren wit, that in +this scribbling age can forge nothing. <a href="#note92">[92]</a>Princes show their armies, rich +men vaunt their buildings, soldiers their manhood, and scholars vent their +toys;” they must read, they must hear whether they will or no. +<div class="poem" lang="la"> +<div class="line"><a href="#note93">[93]</a>Et quodcunque semel chartis illeverit, omnes</div> +<div class="line">Gestiet a furno redeuntes scire lacuque,</div> +<div class="line">Et pueros et anus———</div> +</div> +<div class="poem"> +<div class="line">What once is said and writ, all men must know,</div> +<div class="line">Old wives and children as they come and go.</div> +</div> +“What a company of poets hath this year brought out,” as Pliny complains to +Sossius Sinesius. <a href="#note94">[94]</a>“This April every day some or other have recited.” +What a catalogue of new books all this year, all this age (I say), have our +Frankfort Marts, our domestic Marts brought out? Twice a year, <a href="#note95">[95]</a> +<span lang="la">Proferunt se nova ingenia et ostentant</span>, we stretch our wits out, and set +them to sale, <span lang="la">magno conatu nihil agimus</span>. So that which <a href="#note96">[96]</a>Gesner much +desires, if a speedy reformation be not had, by some prince's edicts and +grave supervisors, to restrain this liberty, it will run on <span lang="la">in infinitum</span>. +<span lang="la">Quis tam avidus librorum helluo</span>, who can read them? As already, we shall +have a vast chaos and confusion of books, we are <a href="#note97">[97]</a>oppressed with them, +<a href="#note98">[98]</a>our eyes ache with reading, our fingers with turning. For my part I am +one of the number, <span lang="la">nos numerus sumus</span>, (we are mere ciphers): I do not +deny it, I have only this of Macrobius to say for myself, <span lang="la">Omne meum, nihil +meum</span>, 'tis all mine, and none mine. As a good housewife out of divers +fleeces weaves one piece of cloth, a bee gathers wax and honey out of many +flowers, and makes a new bundle of all, +<span lang="la">Floriferis ut apes in saltibus omnia libant</span>, +I have laboriously <a href="#note99">[99]</a>collected this cento out of divers +writers, and that <span lang="la">sine injuria</span>, I have wronged no authors, but given +every man his own; which <a href="#note100">[100]</a>Hierom so much commends in Nepotian; he +stole not whole verses, pages, tracts, as some do nowadays, concealing +their authors' names, but still said this was Cyprian's, that Lactantius, +that Hilarius, so said Minutius Felix, so Victorinus, thus far Arnobius: I +cite and quote mine authors (which, howsoever some illiterate scribblers +account pedantical, as a cloak of ignorance, and opposite to their affected +fine style, I must and will use) <span lang="la">sumpsi, non suripui</span>; and what Varro, +<span class="cite">lib. 6. de re rust.</span> speaks of bees, <span lang="la">minime maleficae nullius opus +vellicantes faciunt delerius</span>, I can say of myself, Whom have I injured? +The matter is theirs most part, and yet mine, <span lang="la">apparet unde sumptum sit</span> +(which Seneca approves), <span lang="la">aliud tamen quam unde sumptum sit apparet</span>, which +nature doth with the aliment of our bodies incorporate, digest, assimilate, +I do <span lang="la">concoquere quod hausi</span>, dispose of what I take. I make them pay +tribute, to set out this my Maceronicon, the method only is mine own, I +must usurp that of <a href="#note101">[101]</a>Wecker <span lang="la">e Ter. nihil dictum quod non dictum prius, +methodus sola artificem ostendit</span>, we can say nothing but what hath been +said, the composition and method is ours only, and shows a scholar. +Oribasius, Aesius, Avicenna, have all out of Galen, but to their own method, +<span lang="la">diverso stilo, non diversa fide</span>. Our poets steal from Homer; he spews, +saith Aelian, they lick it up. Divines use Austin's words verbatim still, +and our story-dressers do as much; he that comes last is commonly best, +<div class="poem" lang="la"> +<div class="line">———donec quid grandius aetas</div> +<div class="line">Postera sorsque ferat melior.———<a href="#note102">[102]</a></div> +</div> +Though there were many giants of old in physic and philosophy, yet I say +with <a href="#note103">[103]</a>Didacus Stella, “A dwarf standing on the shoulders of a giant +may see farther than a giant himself;” I may likely add, alter, and see +farther than my predecessors; and it is no greater prejudice for me to +indite after others, than for Aelianus Montaltus, that famous physician, to +write <span class="cite">de morbis capitis</span> after Jason Pratensis, Heurnius, Hildesheim, &c., +many horses to run in a race, one logician, one rhetorician, after another. +Oppose then what thou wilt, +<div class="poem" lang="la"> +<div class="line">Allatres licet usque nos et usque</div> +<div class="line">Et gannitibus improbis lacessas.</div> +</div> +I solve it thus. And for those other faults of barbarism, <a href="#note104">[104]</a>Doric +dialect, extemporanean style, tautologies, apish imitation, a rhapsody of +rags gathered together from several dunghills, excrements of authors, toys +and fopperies confusedly tumbled out, without art, invention, judgment, +wit, learning, harsh, raw, rude, fantastical, absurd, insolent, indiscreet, +ill-composed, indigested, vain, scurrile, idle, dull, and dry; I confess +all ('tis partly affected), thou canst not think worse of me than I do of +myself. 'Tis not worth the reading, I yield it, I desire thee not to lose +time in perusing so vain a subject, I should be peradventure loath myself to +read him or thee so writing; 'tis not <span lang="la">operae, pretium</span>. All I say is this, +that I have <a href="#note105">[105]</a>precedents for it, which Isocrates calls <span lang="la">perfugium iis +qui peccant</span>, others as absurd, vain, idle, illiterate, &c. <span lang="la">Nonnulli alii +idem fecerunt</span>; others have done as much, it may be more, and perhaps thou +thyself, <span lang="la">Novimus et qui te</span>, &c. We have all our faults; <span lang="la">scimus, et hanc, +veniaim</span>, &c.; <a href="#note106">[106]</a>thou censurest me, so have I done others, and may do +thee, <span lang="la">Cedimus inque vicem</span>, &c., 'tis <span lang="la">lex talionis, quid pro quo</span>. Go +now, censure, criticise, scoff, and rail. +<div class="poem" lang="la"> +<div class="line"><a href="#note107">[107]</a>Nasutus cis usque licet, sis denique nasus:</div> +<div class="line">Non potes in nugas dicere plura meas,</div> +<div class="line">Ipse ego quam dixi, &c.</div> +</div> +<div class="poem"> +<div class="line">Wert thou all scoffs and flouts, a very Momus,</div> +<div class="line">Than we ourselves, thou canst not say worse of us.</div> +</div> +<p>Thus, as when women scold, have I cried whore first, and in some men's +censures I am afraid I have overshot myself, <span lang="la">Laudare se vani, vituperare +stulti</span>, as I do not arrogate, I will not derogate. <span lang="la">Primus vestrum non +sum, nec imus</span>, I am none of the best, I am none of the meanest of you. As +I am an inch, or so many feet, so many parasangs, after him or him, I may +be peradventure an ace before thee. Be it therefore as it is, well or ill, +I have essayed, put myself upon the stage; I must abide the censure, I may +not escape it. It is most true, <span lang="la">stylus virum arguit</span>, our style bewrays +us, and as <a href="#note108">[108]</a>hunters find their game by the trace, so is a man's genius +descried by his works, <span lang="la">Multo melius ex sermone quam lineamentis, de +moribus hominum judicamus</span>; it was old Cato's rule. I have laid myself open +(I know it) in this treatise, turned mine inside outward: I shall be +censured, I doubt not; for, to say truth with Erasmus, <span lang="la">nihil morosius +hominum judiciis</span>, there is nought so peevish as men's judgments; yet this +is some comfort, <span lang="la">ut palata, sic judicia</span>, our censures are as various as +our palates. +<div class="poem" lang="la"> +<div class="line"><a href="#note109">[109]</a>Tres mihi convivae prope dissentire videntur,</div> +<div class="line">Poscentes vario multum diversa palato, &c.</div> +</div> +<div class="poem"> +<div class="line">Three guests I have, dissenting at my feast,</div> +<div class="line">Requiring each to gratify his taste</div> +<div class="line">With different food.</div> +</div> +<p>Our writings are as so many dishes, our readers guests, our books like +beauty, that which one admires another rejects; so are we approved as men's +fancies are inclined. +<span lang="la">Pro captu lectoris habent sua fata libelli.</span>. +That which is most pleasing to one is <span lang="la">amaracum sui</span>, most harsh to another. +<span lang="la">Quot homines, tot sententiae</span>, so many men, so many minds: that which thou +condemnest he commends. +<a href="#note110">[110]</a><span lang="la">Quod petis, id sane est invisum acidumque +duobus</span>. He respects matter, thou art wholly for words; he loves a loose +and free style, thou art all for neat composition, strong lines, +hyperboles, allegories; he desires a fine frontispiece, enticing pictures, +such as <a href="#note111">[111]</a>Hieron. Natali the Jesuit hath cut to the Dominicals, to draw +on the reader's attention, which thou rejectest; that which one admires, +another explodes as most absurd and ridiculous. If it be not point blank to +his humour, his method, his conceit, <a href="#note112">[112]</a><span lang="la">si quid, forsan omissum, quod +is animo conceperit, si quae dictio</span>, &c. If aught be omitted, or added, +which he likes, or dislikes, thou art <span lang="la">mancipium paucae lectionis</span>, an +idiot, an ass, <span lang="la">nullus es</span>, or <span lang="la">plagiarius</span>, a trifler, a trivant, thou art +an idle fellow; or else it is a thing of mere industry, a collection +without wit or invention, a very toy. <a href="#note113">[113]</a><span lang="la">Facilia sic putant omnes quae +jam facta, nec de salebris cogitant, ubi via strata</span>; so men are valued, +their labours vilified by fellows of no worth themselves, as things of +nought, who could not have done as much. <span lang="la">Unusquisque abundat sensu suo</span>, +every man abounds in his own sense; and whilst each particular party is so +affected, how should one please all? +<div class="poem" lang="la"> +<div class="line"><a href="#note114">[114]</a>Quid dem? quid non dem? Renuis tu quod jubet ille.</div> +</div> +<div class="poem"> +<div class="line">———What courses must I choose?</div> +<div class="line">What not? What both would order you refuse.</div> +</div> +How shall I hope to express myself to each man's humour and <a href="#note115">[115]</a>conceit, +or to give satisfaction to all? Some understand too little, some too much, +<span lang="la">qui similiter in legendos libros, atque in salutandos homines irruunt, non +cogitantes quales, sed quibus vestibus induti sint</span>, as <a href="#note116">[116]</a>Austin +observes, not regarding what, but who write, <a href="#note117">[117]</a><span lang="la">orexin habet auctores +celebritas</span>, not valuing the metal, but stamp that is upon it, <span lang="la">Cantharum +aspiciunt, non quid in eo</span>. If he be not rich, in great place, polite and +brave, a great doctor, or full fraught with grand titles, though never so +well qualified, he is a dunce; but, as <a href="#note118">[118]</a>Baronius hath it of Cardinal +Caraffa's works, he is a mere hog that rejects any man for his poverty. +Some are too partial, as friends to overween, others come with a prejudice +to carp, vilify, detract, and scoff; (<span lang="la">qui de me forsan, quicquid est, omni +contemptu contemptius judicant</span>) some as bees for honey, some as spiders to +gather poison. What shall I do in this case? As a Dutch host, if you come +to an inn in. Germany, and dislike your fare, diet, lodging, &c., replies +in a surly tone, <a href="#note119">[119]</a><span lang="la">aliud tibi quaeras diversorium</span>, if you like not +this, get you to another inn: I resolve, if you like not my writing, go +read something else. I do not much esteem thy censure, take thy course, it +is not as thou wilt, nor as I will, but when we have both done, that of +<a href="#note120">[120]</a>Plinius Secundus to Trajan will prove true, “Every man's witty labour +takes not, except the matter, subject, occasion, and some commending +favourite happen to it.” If I be taxed, exploded by thee and some such, I +shall haply be approved and commended by others, and so have been +(<span lang="la">Expertus loquor</span>), and may truly say with <a href="#note121">[121]</a>Jovius in like case, +<span lang="la">(absit verbo jactantia) heroum quorundam, pontificum, et virorum +nobilium familiaritatem et amicitiam, gratasque gratias, et multorum <a href="#note122">[122]</a> +bene laudatorum laudes sum inde promeritus</span>, as I have been honoured by +some worthy men, so have I been vilified by others, and shall be. At the +first publishing of this book, (which <a href="#note123">[123]</a>Probus of Persius satires), +<span lang="la">editum librum continuo mirari homines, atque avide deripere caeperunt</span>, I +may in some sort apply to this my work. The first, second, and third +edition were suddenly gone, eagerly read, and, as I have said, not so much +approved by some, as scornfully rejected by others. But it was Democritus +his fortune, <span lang="la">Idem admirationi et <a href="#note124">[124]</a>irrisioni habitus</span>. 'Twas Seneca's +fate, that superintendent of wit, learning, judgment, <a href="#note125">[125]</a><span lang="la">ad stuporem +doctus</span>, the best of Greek and Latin writers, in Plutarch's opinion; that +“renowned corrector of vice,” as, <a href="#note126">[126]</a>Fabius terms him, “and painful +omniscious philosopher, that writ so excellently and admirably well,” could +not please all parties, or escape censure. How is he vilified by <a href="#note127">[127]</a> +Caligula, Agellius, Fabius, and Lipsius himself, his chief propugner? <span lang="la">In +eo pleraque pernitiosa</span>, saith the same Fabius, many childish tracts and +sentences he hath, <span lang="la">sermo illaboratus</span>, too negligent often and remiss, as +Agellius observes, <span lang="la">oratio vulgaris et protrita, dicaces et ineptae, +sententiae, eruditio plebeia</span>, an homely shallow writer as he is. <span lang="la">In +partibus spinas et fastidia habet</span>, saith <a href="#note128">[128]</a>Lipsius; and, as in all his +other works, so especially in his epistles, <span lang="la">aliae in argutiis et ineptiis +occupantur, intricatus alicubi, et parum compositus, sine copia rerum hoc +fecit</span>, he jumbles up many things together immethodically, after the +Stoics' fashion, <span lang="la">parum ordinavit, multa accumulavit</span>, &c. If Seneca be +thus lashed, and many famous men that I could name, what shall I expect? +How shall I that am <span lang="la">vix umbra tanti philosophi</span> hope to please? “No man so +absolute” (<a href="#note129">[129]</a>Erasmus holds) “to satisfy all, except antiquity, +prescription, &c., set a bar.” But as I have proved in Seneca, this will +not always take place, how shall I evade? 'Tis the common doom of all +writers, I must (I say) abide it; I seek not applause; <a href="#note130">[130]</a><span lang="la">Non ego +ventosa venor suffragia plebis</span>; again, <span lang="la">non sum adeo informis</span>, I would +not be <a href="#note131">[131]</a>vilified: +<div class="poem" lang="la"> +<div class="line"><a href="#note132">[132]</a>———laudatus abunde,</div> +<div class="line">Non fastiditus si tibi, lector, ero.</div> +</div> +I fear good men's censures, and to their favourable acceptance I submit my +labours, +<div class="poem" lang="la"> +<div class="line"><a href="#note133">[133]</a>———et linguas mancipiorum</div> +<div class="line">Contemno.———</div> +</div> +As the barking of a dog, I securely contemn those malicious and scurrile +obloquies, flouts, calumnies of railers and detractors; I scorn the rest. +What therefore I have said, <span lang="la">pro tenuitate mea</span>, I have said. + +<p>One or two things yet I was desirous to have amended if I could, concerning +the manner of handling this my subject, for which I must apologise, +<span lang="la">deprecari</span>, and upon better advice give the friendly reader notice: it was +not mine intent to prostitute my muse in English, or to divulge <span lang="la">secreta +Minervae</span>, but to have exposed this more contract in Latin, if I could have +got it printed. Any scurrile pamphlet is welcome to our mercenary +stationers in English; they print all +<div class="poem" lang="la"> +<div class="line">———cuduntque libellos</div> +<div class="line">In quorum foliis vix simia nuda cacaret;</div> +</div> +But in Latin they will not deal; which is one of the reasons <a href="#note134">[134]</a>Nicholas +Car, in his oration of the paucity of English writers, gives, that so many +flourishing wits are smothered in oblivion, lie dead and buried in this our +nation. Another main fault is, that I have not revised the copy, and +amended the style, which now flows remissly, as it was first conceived; but +my leisure would not permit; <span lang="la">Feci nec quod potui, nec quod volui</span>, I +confess it is neither as I would, nor as it should be. +<div class="poem" lang="la"> +<div class="line"><a href="#note135">[135]</a>Cum relego scripsisse pudet, quia plurima cerno</div> +<div class="line">Me quoque quae fuerant judice digna lini.</div> +</div> +<div class="poem"> +<div class="line">When I peruse this tract which I have writ,</div> +<div class="line">I am abash'd, and much I hold unfit.</div> +</div> +<span lang="la">Et quod gravissimum</span>, in the matter itself, many things I disallow at this +present, which when I writ, <a href="#note136">[136]</a><span lang="la">Non eadem est aetas, non mens</span>; I would +willingly retract much, &c., but 'tis too late, I can only crave pardon now +for what is amiss. +<p>I might indeed, (had I wisely done) observed that precept of the poet, +———<span lang="la">nonumque prematur in annum</span>, +and have taken more care: or, as +Alexander the physician would have done by lapis lazuli, fifty times washed +before it be used, I should have revised, corrected and amended this tract; +but I had not (as I said) that happy leisure, no amanuenses or assistants. +Pancrates in <a href="#note137">[137]</a>Lucian, wanting a servant as he went from Memphis to +Coptus in Egypt, took a door bar, and after some superstitious words +pronounced (Eucrates the relator was then present) made it stand up like a +serving-man, fetch him water, turn the spit, serve in supper, and what work +he would besides; and when he had done that service he desired, turned his +man to a stick again. I have no such skill to make new men at my pleasure, +or means to hire them; no whistle to call like the master of a ship, and +bid them run, &c. I have no such authority, no such benefactors, as that +noble <a href="#note138">[138]</a>Ambrosius was to Origen, allowing him six or seven amanuenses +to write out his dictates; I must for that cause do my business myself, and +was therefore enforced, as a bear doth her whelps, to bring forth this +confused lump; I had not time to lick it into form, as she doth her young +ones, but even so to publish it, as it was first written <span lang="la">quicquid in +buccam venit</span>, in an extemporean style, as <a href="#note139">[139]</a>I do commonly all other +exercises, <span lang="la">effudi quicquid dictavit genius meus</span>, out of a confused +company of notes, and writ with as small deliberation as I do ordinarily +speak, without all affectation of big words, fustian phrases, jingling +terms, tropes, strong lines, that like <a href="#note140">[140]</a>Acesta's arrows caught fire as +they flew, strains of wit, brave heats, elegies, hyperbolical exornations, +elegancies, &c., which many so much affect. I am <a href="#note141">[141]</a><span lang="la">aquae potor</span>, drink +no wine at all, which so much improves our modern wits, a loose, plain, +rude writer, <span lang="la">ficum, voco ficum et ligonem ligonem</span> and as free, as loose, +<span lang="la">idem calamo quod in mente</span>, <a href="#note142">[142]</a>I call a spade a spade, <span lang="la">animis haec +scribo, non auribus</span>, I respect matter not words; remembering that of +Cardan, <span lang="la">verba propter res, non res propter verba</span>: and seeking with +Seneca, <span lang="la">quid scribam, non quemadmodum</span>, rather <i>what</i> than <i>how</i> to write: +for as Philo thinks, <a href="#note143">[143]</a>“He that is conversant about matter, neglects +words, and those that excel in this art of speaking, have no profound +learning,” +<div class="poem" lang="la"> +<div class="line"><a href="#note144">[144]</a>Verba nitent phaleris, at nullus verba medullas</div> +<div class="line">Intus habent———</div> +</div> +Besides, it was the observation of that wise Seneca, <a href="#note145">[145]</a>“when you see a +fellow careful about his words, and neat in his speech, know this for a +certainty, that man's mind is busied about toys, there's no solidity in +him.” <span lang="la">Non est ornamentum virile concinnitas</span>: as he said of a nightingale, +———<span lang="la">vox es, praeterea nihil</span>, &c. +I am therefore in this point a professed +disciple of <a href="#note146">[146]</a>Apollonius a scholar of Socrates, I neglect phrases, and +labour wholly to inform my reader's understanding, not to please his ear; +'tis not my study or intent to compose neatly, which an orator requires, +but to express myself readily and plainly as it happens. So that as a river +runs sometimes precipitate and swift, then dull and slow; now direct, then +<span lang="la">per ambages</span>, now deep, then shallow; now muddy, then clear; now broad, +then narrow; doth my style flow: now serious, then light; now comical, then +satirical; now more elaborate, then remiss, as the present subject +required, or as at that time I was affected. And if thou vouchsafe to read +this treatise, it shall seem no otherwise to thee, than the way to an +ordinary traveller, sometimes fair, sometimes foul; here champaign, there +enclosed; barren, in one place, better soil in another: by woods, groves, +hills, dales, plains, &c. I shall lead thee <span lang="la">per ardua montium, et lubrica +valllum, et roscida cespitum, et <a href="#note147">[147]</a>glebosa camporum</span>, through variety of +objects, that which thou shalt like and surely dislike. + +<p>For the matter itself or method, if it be faulty, consider I pray you that +of <span lang="la">Columella, Nihil perfectum, aut a singulari consummatum industria</span>, no +man can observe all, much is defective no doubt, may be justly taxed, +altered, and avoided in Galen, Aristotle, those great masters. <span lang="la">Boni +venatoris</span> (<a href="#note148">[148]</a>one holds) <span lang="la">plures feras capere, non omnes</span>; he is a good +huntsman can catch some, not all: I have done my endeavour. Besides, I +dwell not in this study, <span lang="la">Non hic sulcos ducimus, non hoc pulvere +desudamus</span>, I am but a smatterer, I confess, a stranger, <a href="#note149">[149]</a>here and +there I pull a flower; I do easily grant, if a rigid censurer should +criticise on this which I have writ, he should not find three sole faults, +as Scaliger in Terence, but three hundred. So many as he hath done in +Cardan's subtleties, as many notable errors as <a href="#note150">[150]</a>Gul Laurembergius, a +late professor of Rostock, discovers in that anatomy of Laurentius, or +Barocius the Venetian in <span lang="la">Sacro boscus</span>. And although this be a sixth +edition, in which I should have been more accurate, corrected all those +former escapes, yet it was <span lang="la">magni laboris opus</span>, so difficult and tedious, +that as carpenters do find out of experience, 'tis much better build a new +sometimes, than repair an old house; I could as soon write as much more, as +alter that which is written. If aught therefore be amiss (as I grant there +is), I require a friendly admonition, no bitter invective, <a href="#note151">[151]</a><span lang="la">Sint +musis socii Charites, Furia omnis abesto</span>, otherwise, as in ordinary +controversies, <span lang="la">funem contentionis nectamus, sed cui bono</span>? We may contend, +and likely misuse each other, but to what purpose? We are both scholars, +say, +<div class="poem" lang="la"> +<div class="line"><a href="#note152">[152]</a>———Arcades ambo</div> +<div class="line">Et Cantare pares, et respondere parati.</div> +</div> +<div class="poem"> +<div class="line">Both young Arcadians, both alike inspir'd</div> +<div class="line">To sing and answer as the song requir'd.</div> +</div> +If we do wrangle, what shall we get by it? Trouble and wrong ourselves, +make sport to others. If I be convict of an error, I will yield, I will +amend. <span lang="la">Si quid bonis moribus, si quid veritati dissentaneum, in sacris vel +humanis literis a me dictum sit, id nec dictum esto</span>. In the mean time I +require a favourable censure of all faults omitted, harsh compositions, +pleonasms of words, tautological repetitions (though Seneca bear me out, +<span lang="la">nunquam nimis dicitur, quod nunquam satis dicitur</span>) perturbations of +tenses, numbers, printers' faults, &c. My translations are sometimes rather +paraphrases than interpretations, <span lang="la">non ad verbum</span>, but as an author, I use +more liberty, and that's only taken which was to my purpose. Quotations are +often inserted in the text, which makes the style more harsh, or in the +margin, as it happened. Greek authors, Plato, Plutarch, Athenaeus, &c., I +have cited out of their interpreters, because the original was not so +ready. I have mingled <span lang="la">sacra prophanis</span>, but I hope not profaned, and in +repetition of authors' names, ranked them <span lang="la">per accidens</span>, not according to +chronology; sometimes neoterics before ancients, as my memory suggested. +Some things are here altered, expunged in this sixth edition, others +amended, much added, because many good <a href="#note153">[153]</a>authors in all kinds are come +to my hands since, and 'tis no prejudice, no such indecorum, or +oversight. +<div class="poem" lang="la"> +<div class="line"><a href="#note154">[154]</a>Nunquam ita quicquam bene subducta ratione ad vitam fuit,</div> +<div class="line">Quin res, aetas, usus, semper aliquid apportent novi,</div> +<div class="line">Aliquid moneant, ut illa quae scire te credas, nescias,</div> +<div class="line">Et quae tibi putaris prima, in exercendo ut repudias.</div> +</div> +<div class="poem"> +<div class="line">Ne'er was ought yet at first contriv'd so fit,</div> +<div class="line">But use, age, or something would alter it;</div> +<div class="line">Advise thee better, and, upon peruse,</div> +<div class="line">Make thee not say, and what thou tak'st refuse.</div> +</div> +But I am now resolved never to put this treatise out again, <span lang="la">Ne quid +nimis</span>, I will not hereafter add, alter, or retract; I have done. The last +and greatest exception is, that I, being a divine, have meddled with +physic, +<div class="poem" lang="la"> +<div class="line"><a href="#note155">[155]</a>Tantumne est ab re tua otii tibi,</div> +<div class="line">Aliena ut cures, eaque nihil quae ad te attinent.</div> +</div> +Which Menedemus objected to Chremes; have I so much leisure, or little +business of mine own, as to look after other men's matters which concern me +not? What have I to do with physic? <span lang="la">Quod medicorum est promittant medici</span>. +The <a href="#note156">[156]</a>Lacedaemonians were once in counsel about state matters, a +debauched fellow spake excellent well, and to the purpose, his speech was +generally approved: a grave senator steps up, and by all means would have +it repealed, though good, because <span lang="la">dehonestabatur pessimo auctore</span>, it had +no better an author; let some good man relate the same, and then it should +pass. This counsel was embraced, <span lang="la">factum est</span>, and it was registered +forthwith, <span lang="la">Et sic bona sententia mansit, malus auctor mutatus est</span>. Thou +sayest as much of me, stomachosus as thou art, and grantest, peradventure, +this which I have written in physic, not to be amiss, had another done it, +a professed physician, or so, but why should I meddle with this tract? Hear +me speak. There be many other subjects, I do easily grant, both in humanity +and divinity, fit to be treated of, of which had I written <span lang="la">ad +ostentationem</span> only, to show myself, I should have rather chosen, and in +which I have been more conversant, I could have more willingly luxuriated, +and better satisfied myself and others; but that at this time I was fatally +driven upon this rock of melancholy, and carried away by this by-stream, +which, as a rillet, is deducted from the main channel of my studies, in +which I have pleased and busied myself at idle hours, as a subject most +necessary and commodious. Not that I prefer it before divinity, which I do +acknowledge to be the queen of professions, and to which all the rest are +as handmaids, but that in divinity I saw no such great need. For had I +written positively, there be so many books in that kind, so many +commentators, treatises, pamphlets, expositions, sermons, that whole teams +of oxen cannot draw them; and had I been as forward and ambitious as some +others, I might have haply printed a sermon at Paul's Cross, a sermon in +St. Marie's Oxon, a sermon in Christ Church, or a sermon before the right +honourable, right reverend, a sermon before the right worshipful, a sermon +in Latin, in English, a sermon with a name, a sermon without, a sermon, a +sermon, &c. But I have been ever as desirous to suppress my labours in this +kind, as others have been to press and publish theirs. To have written in +controversy had been to cut off an hydra's head, <a href="#note157">[157]</a><span lang="la">Lis litem +generat</span>, one begets another, so many duplications, triplications, and +swarms of questions. <span lang="la">In sacro bello hoc quod stili mucrone agitur</span>, that +having once begun, I should never make an end. One had much better, as +<a href="#note158">[158]</a>Alexander, the sixth pope, long since observed, provoke a great +prince than a begging friar, a Jesuit, or a seminary priest, I will add, +for <span lang="la">inexpugnabile genus hoc hominum</span>, they are an irrefragable society, +they must and will have the last word; and that with such eagerness, +impudence, abominable lying, falsifying, and bitterness in their questions +they proceed, that as he <a href="#note159">[159]</a>said, <span lang="la">furorne caecus, an rapit vis acrior, +an culpa, responsum date</span>? Blind fury, or error, or rashness, or what it is +that eggs them, I know not, I am sure many times, which <a href="#note160">[160]</a>Austin +perceived long since, <span lang="la">tempestate contentionis, serenitas charitatis +obnubilatur</span>, with this tempest of contention, the serenity of charity is +overclouded, and there be too many spirits conjured up already in this kind +in all sciences, and more than we can tell how to lay, which do so +furiously rage, and keep such a racket, that as <a href="#note161">[161]</a>Fabius said, “It had +been much better for some of them to have been born dumb, and altogether +illiterate, than so far to dote to their own destruction.” +<div class="poem" lang="la"> +<div class="line">At melius fuerat non scribere, namque tacere</div> +<div class="line">Tutum semper erit,———<a href="#note162">[162]</a></div> +</div> +'Tis a general fault, so Severinus the Dane complains <a href="#note163">[163]</a>in physic, +“unhappy men as we are, we spend our days in unprofitable questions and +disputations,” intricate subtleties, <span lang="la">de lana caprina</span> about moonshine in +the water, “leaving in the mean time those chiefest treasures of nature +untouched, wherein the best medicines for all manner of diseases are to be +found, and do not only neglect them ourselves, but hinder, condemn, forbid, +and scoff at others, that are willing to inquire after them.” These motives +at this present have induced me to make choice of this medicinal subject. + +<p>If any physician in the mean time shall infer, <span lang="la">Ne sutor ultra crepidam</span>, +and find himself grieved that I have intruded into his profession, I will +tell him in brief, I do not otherwise by them, than they do by us. If it be +for their advantage, I know many of their sect which have taken orders, in +hope of a benefice, 'tis a common transition, and why may not a melancholy +divine, that can get nothing but by simony, profess physic? Drusianus an +Italian (Crusianus, but corruptly, Trithemius calls him) <a href="#note164">[164]</a>“because he +was not fortunate in his practice, forsook his profession, and writ +afterwards in divinity.” Marcilius Ficinus was <span lang="la">semel et simul</span>; a priest +and a physician at once, and <a href="#note165">[165]</a>T. Linacer in his old age took orders. +The Jesuits profess both at this time, divers of them <span lang="la">permissu +superiorum</span>, chirurgeons, panders, bawds, and midwives, &c. Many poor +country-vicars, for want of other means, are driven to their shifts; to +turn mountebanks, quacksalvers, empirics, and if our greedy patrons hold us +to such hard conditions, as commonly they do, they will make most of us +work at some trade, as Paul did, at last turn taskers, maltsters, +costermongers, graziers, sell ale as some have done, or worse. Howsoever in +undertaking this task, I hope I shall commit no great error or <span lang="la">indecorum</span>, +if all be considered aright, I can vindicate myself with Georgius Braunus, +and Hieronymus Hemingius, those two learned divines; who (to borrow a line +or two of mine <a href="#note166">[166]</a>elder brother) drawn by a “natural love, the one of +pictures and maps, prospectives and chorographical delights, writ that ample +theatre of cities; the other to the study of genealogies, penned <span lang="la">theatrum +genealogicum</span>.” Or else I can excuse my studies with <a href="#note167">[167]</a>Lessius the +Jesuit in like case. It is a disease of the soul on which I am to treat, +and as much appertaining to a divine as to a physician, and who knows not +what an agreement there is betwixt these two professions? A good divine +either is or ought to be a good physician, a spiritual physician at least, +as our Saviour calls himself, and was indeed, Mat. iv. 23; Luke, v. 18; +Luke, vii. 8. They differ but in object, the one of the body, the other of +the soul, and use divers medicines to cure; one amends <span lang="la">animam per corpus</span>, +the other <span lang="la">corpus per animam</span> as <a href="#note168">[168]</a>our Regius Professor of physic well +informed us in a learned lecture of his not long since. One helps the vices +and passions of the soul, anger, lust, desperation, pride, presumption, &c. +by applying that spiritual physic; as the other uses proper remedies in +bodily diseases. Now this being a common infirmity of body and soul, and +such a one that hath as much need of spiritual as a corporal cure, I could +not find a fitter task to busy myself about, a more apposite theme, so +necessary, so commodious, and generally concerning all sorts of men, that +should so equally participate of both, and require a whole physician. A +divine in this compound mixed malady can do little alone, a physician in +some kinds of melancholy much less, both make an absolute cure. +<div class="poem" lang="la"> +<div class="line"><a href="#note169">[169]</a>Alterius sic altera poscit opem.</div> +</div> +<div class="poem"> +<div class="line">———when in friendship joined</div> +<div class="line">A mutual succour in each other find.</div> +</div> +And 'tis proper to them both, and I hope not unbeseeming me, who am by my +profession a divine, and by mine inclination a physician. I had Jupiter in +my sixth house; I say with <a href="#note170">[170]</a>Beroaldus, <span lang="la">non sum medicus, nec medicinae +prorsus expers</span>, in the theory of physic I have taken some pains, not with +an intent to practice, but to satisfy myself, which was a cause likewise of +the first undertaking of this subject. + +<p>If these reasons do not satisfy thee, good reader, as Alexander Munificus +that bountiful prelate, sometimes bishop of Lincoln, when he had built six +castles, <span lang="la">ad invidiam operis eluendam</span>, saith <a href="#note171">[171]</a>Mr. Camden, to take +away the envy of his work (which very words Nubrigensis hath of Roger the +rich bishop of Salisbury, who in king Stephen's time built Shirburn castle, +and that of Devises), to divert the scandal or imputation, which might be +thence inferred, built so many religious houses. If this my discourse be +over-medicinal, or savour too much of humanity, I promise thee that I will +hereafter make thee amends in some treatise of divinity. But this I hope +shall suffice, when you have more fully considered of the matter of this my +subject, <span lang="la">rem substratam</span>, melancholy, madness, and of the reasons +following, which were my chief motives: the generality of the disease, the +necessity of the cure, and the commodity or common good that will arise to +all men by the knowledge of it, as shall at large appear in the ensuing +preface. And I doubt not but that in the end you will say with me, that to +anatomise this humour aright, through all the members of this our +Microcosmus, is as great a task, as to reconcile those chronological errors +in the Assyrian monarchy, find out the quadrature of a circle, the creeks +and sounds of the north-east, or north-west passages, and all out as good a +discovery as that hungry <a href="#note172">[172]</a>Spaniard's of Terra Australis Incognita, as +great trouble as to perfect the motion of Mars and Mercury, which so +crucifies our astronomers, or to rectify the Gregorian Calendar. I am so +affected for my part, and hope as <a href="#note173">[173]</a>Theophrastus did by his characters, +“That our posterity, O friend Policles, shall be the better for this which +we have written, by correcting and rectifying what is amiss in themselves +by our examples, and applying our precepts and cautions to their own use.” +And as that great captain Zisca would have a drum made of his skin when he +was dead, because he thought the very noise of it would put his enemies to +flight, I doubt not but that these following lines, when they shall be +recited, or hereafter read, will drive away melancholy (though I be gone) +as much as Zisca's drum could terrify his foes. Yet one caution let me give +by the way to my present, or my future reader, who is actually melancholy, +that he read not the <a href="#note174">[174]</a>symptoms or prognostics in this following tract, +lest by applying that which he reads to himself, aggravating, appropriating +things generally spoken, to his own person (as melancholy men for the most +part do) he trouble or hurt himself, and get in conclusion more harm than +good. I advise them therefore warily to peruse that tract, <span lang="la">Lapides +loquitur</span> (so said <a href="#note175">[175]</a>Agrippa <span class="cite">de occ. Phil.</span>) <span lang="la">et caveant lectores ne +cerebrum iis excutiat</span>. The rest I doubt not they may securely read, and to +their benefit. But I am over-tedious, I proceed. + +<p>Of the necessity and generality of this which I have said, if any man +doubt, I shall desire him to make a brief survey of the world, as <a href="#note176">[176]</a> +Cyprian adviseth Donat, “supposing himself to be transported to the top of +some high mountain, and thence to behold the tumults and chances of this +wavering world, he cannot choose but either laugh at, or pity it.” S. Hierom +out of a strong imagination, being in the wilderness, conceived with +himself, that he then saw them dancing in Rome; and if thou shalt either +conceive, or climb to see, thou shalt soon perceive that all the world is +mad, that it is melancholy, dotes; that it is (which Epichthonius +Cosmopolites expressed not many years since in a map) made like a fool's +head (with that motto, <span lang="la">Caput helleboro dignum</span>) a crazed head, <span lang="la">cavea +stultorum</span>, a fool's paradise, or as Apollonius, a common prison of gulls, +cheaters, flatterers, &c. and needs to be reformed. Strabo in the ninth +book of his geography, compares Greece to the picture of a man, which +comparison of his, Nic. Gerbelius in his exposition of Sophianus' map, +approves; the breast lies open from those Acroceraunian hills in Epirus, to +the Sunian promontory in Attica; Pagae and Magaera are the two shoulders; +that Isthmus of Corinth the neck; and Peloponnesus the head. If this +allusion hold, 'tis sure a mad head; Morea may be Moria; and to speak what +I think, the inhabitants of modern Greece swerve as much from reason and +true religion at this day, as that Morea doth from the picture of a man. +Examine the rest in like sort, and you shall find that kingdoms and +provinces are melancholy, cities and families, all creatures, vegetal, +sensible, and rational, that all sorts, sects, ages, conditions, are out of +tune, as in Cebes' table, <span lang="la">omnes errorem bibunt</span>, before they come into the +world, they are intoxicated by error's cup, from the highest to the lowest +have need of physic, and those particular actions in <a href="#note177">[177]</a>Seneca, where +father and son prove one another mad, may be general; Porcius Latro shall +plead against us all. For indeed who is not a fool, melancholy, mad?—<a href="#note178">[178]</a> +<span lang="la">Qui nil molitur inepte</span>, who is not brain-sick? Folly, melancholy, +madness, are but one disease, <em>Delirium</em> is a common name to all. Alexander, +Gordonius, Jason Pratensis, Savanarola, Guianerius, Montaltus, confound +them as differing <span lang="la">secundum magis et minus</span>; so doth David, <span class="bibcite">Psal. xxxvii. 5</span>. “I said unto the fools, deal not so madly,” and 'twas an old Stoical +paradox, <span lang="la">omnes stultos insanire</span>, <a href="#note179">[179]</a>all fools are mad, though some +madder than others. And who is not a fool, who is free from melancholy? Who +is not touched more or less in habit or disposition? If in disposition, +“ill dispositions beget habits, if they persevere,” saith <a href="#note180">[180]</a>Plutarch, +habits either are, or turn to diseases. 'Tis the same which Tully maintains +in the second of his Tusculans, <span lang="la">omnium insipientum animi in morbo sunt, et +perturbatorum</span>, fools are sick, and all that are troubled in mind: for what +is sickness, but as <a href="#note181">[181]</a>Gregory Tholosanus defines it, “A dissolution or +perturbation of the bodily league, which health combines:” and who is not +sick, or ill-disposed? in whom doth not passion, anger, envy, discontent, +fear and sorrow reign? Who labours not of this disease? Give me but a +little leave, and you shall see by what testimonies, confessions, +arguments, I will evince it, that most men are mad, that they had as much +need to go a pilgrimage to the Anticyrae (as in <a href="#note182">[182]</a>Strabo's time they +did) as in our days they run to Compostella, our Lady of Sichem, or +Lauretta, to seek for help; that it is like to be as prosperous a voyage as +that of Guiana, and that there is much more need of hellebore than of +tobacco. + +<p>That men are so misaffected, melancholy, mad, giddy-headed, hear the +testimony of Solomon, <span class="bibcite">Eccl. ii. 12</span>. “And I turned to behold wisdom, madness +and folly,” &c. And <span class="bibcite">ver. 23</span>: “All his days are sorrow, his travel grief, +and his heart taketh no rest in the night.” So that take melancholy in what +sense you will, properly or improperly, in disposition or habit, for +pleasure or for pain, dotage, discontent, fear, sorrow, madness, for part, +or all, truly, or metaphorically, 'tis all one. Laughter itself is madness +according to Solomon, and as St. Paul hath it, “Worldly sorrow brings +death.” “The hearts of the sons of men are evil, and madness is in their +hearts while they live,” <span class="bibcite">Eccl. ix. 3</span>. “Wise men themselves are no better.” +<span class="bibcite">Eccl. i. 18</span>. “In the multitude of wisdom is much grief, and he that +increaseth wisdom, increaseth sorrow,” <span class="bibcite">chap. ii. 17</span>. He hated life itself, +nothing pleased him: he hated his labour, all, as <a href="#note183">[183]</a>he concludes, is +“sorrow, grief, vanity, vexation of spirit.” And though he were the wisest +man in the world, <span lang="la">sanctuarium sapientiae</span>, and had wisdom in abundance, he +will not vindicate himself, or justify his own actions. “Surely I am more +foolish than any man, and have not the understanding of a man in me,” <span class="bibcite">Prov. +xxx. 2</span>. Be they Solomon's words, or the words of Agur, the son of Jakeh, +they are canonical. David, a man after God's own heart, confesseth as much +of himself, <span class="bibcite">Psal. xxxvii. 21, 22</span>. “So foolish was I and ignorant, I was +even as a beast before thee.” And condemns all for fools, <span class="bibcite">Psal. xciii.; +xxxii. 9; xlix. 20</span>. He compares them to “beasts, horses, and mules, in +which there is no understanding.” The apostle Paul accuseth himself in like +sort, <span class="bibcite">2 Cor. ix. 21</span>. “I would you would suffer a little my foolishness, I +speak foolishly.” “The whole head is sick,” saith Esay, “and the heart is +heavy,” <span class="bibcite">cap. i. 5</span>. And makes lighter of them than of oxen and asses, “the +ox knows his owner,” &c.: read <span class="bibcite">Deut. xxxii. 6</span>; <span class="bibcite">Jer. iv.</span>; <span class="bibcite">Amos, iii. 1</span>; +<span class="bibcite">Ephes. v. 6</span>. “Be not mad, be not deceived, foolish Galatians, who hath +bewitched you?” How often are they branded with this epithet of madness and +folly? No word so frequent amongst the fathers of the Church and divines; +you may see what an opinion they had of the world, and how they valued +men's actions. + +<p>I know that we think far otherwise, and hold them most part wise men that +are in authority, princes, magistrates, <a href="#note184">[184]</a>rich men, they are wise men +born, all politicians and statesmen must needs be so, for who dare speak +against them? And on the other, so corrupt is our judgment, we esteem wise +and honest men fools. Which Democritus well signified in an epistle of his +to Hippocrates: <a href="#note185">[185]</a>the “Abderites account virtue madness,” and so do +most men living. Shall I tell you the reason of it? <a href="#note186">[186]</a>Fortune and +Virtue, Wisdom and Folly, their seconds, upon a time contended in the +Olympics; every man thought that Fortune and Folly would have the worst, +and pitied their cases; but it fell out otherwise. Fortune was blind and +cared not where she stroke, nor whom, without laws, <span lang="la">Audabatarum instar</span>, +&c. Folly, rash and inconsiderate, esteemed as little what she said or did. +Virtue and Wisdom gave <a href="#note187">[187]</a>place, were hissed out, and exploded by the +common people; Folly and Fortune admired, and so are all their followers +ever since: knaves and fools commonly fare and deserve best in worldlings' +eyes and opinions. Many good men have no better fate in their ages: Achish, +<span class="bibcite">1 Sam. xxi. 14</span>, held David for a madman. <a href="#note188">[188]</a>Elisha and the rest were no +otherwise esteemed. David was derided of the common people, <span class="bibcite">Ps. ix. 7</span>, “I +am become a monster to many.” And generally we are accounted fools for +Christ, <span class="bibcite">1 Cor. xiv</span>. “We fools thought his life madness, and his end without +honour,” <span class="bibcite">Wisd. v. 4</span>. Christ and his Apostles were censured in like sort, +<span class="bibcite">John x.</span>; <span class="bibcite">Mark iii.</span>; <span class="bibcite">Acts xxvi.</span> And so were all Christians in <a href="#note189">[189]</a>Pliny's +time, <span lang="la">fuerunt et alii, similis dementiae</span>, &c. And called not long after, +<a href="#note190">[190]</a><span lang="la">Vesaniae sectatores, eversores hominum, polluti novatores, fanatici, +canes, malefici, venefici, Galilaei homunciones</span>, &c. 'Tis an ordinary thing +with us, to account honest, devout, orthodox, divine, religious, +plain-dealing men, idiots, asses, that cannot, or will not lie and +dissemble, shift, flatter, <span lang="la">accommodare se ad eum locum ubi nati sunt</span>, +make good bargains, supplant, thrive, <span lang="la">patronis inservire; solennes +ascendendi modos apprehendere, leges, mores, consuetudines recte observare, +candide laudare, fortiter defendere, sententias amplecti, dubitare de +nullus, credere omnia, accipere omnia, nihil reprehendere, caeteraque quae +promotionem ferunt et securitatem, quae sine ambage felicem, reddunt +hominem, et vere sapientem apud nos</span>; that cannot temporise as other men +do, <a href="#note191">[191]</a>hand and take bribes, &c. but fear God, and make a conscience of +their doings. But the Holy Ghost that knows better how to judge, he calls +them fools. “The fool hath said in his heart,” <span class="bibcite">Psal. liii. 1</span>. “And their +ways utter their folly,” <span class="bibcite">Psal. xlix. 14</span>. <a href="#note192">[192]</a>“For what can be more mad, +than for a little worldly pleasure to procure unto themselves eternal +punishment?” As Gregory and others inculcate unto us. + +<p>Yea even all those great philosophers the world hath ever had in +admiration, whose works we do so much esteem, that gave precepts of wisdom +to others, inventors of Arts and Sciences, Socrates the wisest man of his +time by the Oracle of Apollo, whom his two scholars, <a href="#note193">[193]</a>Plato and <a href="#note194">[194]</a> +Xenophon, so much extol and magnify with those honourable titles, “best and +wisest of all mortal men, the happiest, and most just;” and as <a href="#note195">[195]</a> +Alcibiades incomparably commends him; Achilles was a worthy man, but +Bracides and others were as worthy as himself; Antenor and Nestor were as +good as Pericles, and so of the rest; but none present, before, or after +Socrates, <span lang="la">nemo veterum neque eorum qui nunc sunt</span>, were ever such, will +match, or come near him. Those seven wise men of Greece, those Britain +Druids, Indian Brachmanni, Ethiopian Gymnosophist, Magi of the Persians, +Apollonius, of whom Philostratus, <span lang="la">Non doctus, sed natus sapiens</span>, wise +from his cradle, Eoicuras so much admired by his scholar Lucretius: +<div class="poem" lang="la"> +<div class="line">Qui genus humanum ingenio superavit, et omnes</div> +<div class="line">Perstrinxit stellas exortus ut aetherius sol.</div> +</div> +<div class="poem"> +<div class="line">Whose wit excell'd the wits of men as far,</div> +<div class="line">As the sun rising doth obscure a star,</div> +</div> +<p>Or that so much renowned Empedocles, +<div class="poem" lang="la"> +<div class="line"><a href="#note196">[196]</a>Ut vix humana videatur stirpe creatus.</div> +</div> +<p>All those of whom we read such <a href="#note197">[197]</a>hyperbolical eulogiums, as of +Aristotle, that he was wisdom itself in the abstract, <a href="#note198">[198]</a>a miracle of +nature, breathing libraries, as Eunapius of Longinus, lights of nature, +giants for wit, quintessence of wit, divine spirits, eagles in the clouds, +fallen from heaven, gods, spirits, lamps of the world, dictators, <span lang="la">Nulla +ferant talem saecla futura virum</span>: monarchs, miracles, superintendents of +wit and learning, <span lang="la">oceanus, phoenix, atlas, monstrum, portentum hominis, +orbis universi musaeum, ultimus humana naturae donatus, naturae maritus</span>, +<div class="poem" lang="la"> +<div class="line">———merito cui doctior orbis</div> +<div class="line">Submissis defert fascibus imperium.</div> +</div> +As Aelian writ of Protagoras and Gorgias, we may say of them all, <span lang="la">tantum a +sapientibus abfuerunt, quantum a viris pueri</span>, they were children in +respect, infants, not eagles, but kites; novices, illiterate, <span lang="la">Eunuchi +sapientiae</span>. And although they were the wisest, and most admired in their +age, as he censured Alexander, I do them, there were 10,000 in his army as +worthy captains (had they been in place of command) as valiant as himself; +there were myriads of men wiser in those days, and yet all short of what +they ought to be. <a href="#note199">[199]</a>Lactantius, in his book of wisdom, proves them to +be dizzards, fools, asses, madmen, so full of absurd and ridiculous tenets, +and brain-sick positions, that to his thinking never any old woman or sick +person doted worse. <a href="#note200">[200]</a>Democritus took all from Leucippus, and left, +saith he, “the inheritance of his folly to Epicurus,” <a href="#note201">[201]</a><span lang="la">insanienti dum +sapientiae</span>, &c. The like he holds of Plato, Aristippus, and the rest, +making no difference <a href="#note202">[202]</a>“betwixt them and beasts, saving that they could +speak.” <a href="#note203">[203]</a>Theodoret in his tract, <span class="cite">De cur. grec. affect.</span> manifestly +evinces as much of Socrates, whom though that Oracle of Apollo confirmed to +be the wisest man then living, and saved him from plague, whom 2000 years +have admired, of whom some will as soon speak evil as of Christ, yet <span lang="la">re +vera</span>, he was an illiterate idiot, as <a href="#note204">[204]</a>Aristophanes calls him, +<span lang="la">irriscor et ambitiosus</span>, as his master Aristotle terms him, <span lang="la">scurra +Atticus</span>, as Zeno, an <a href="#note205">[205]</a>enemy to all arts and sciences, as Athaeneus, to +philosophers and travellers, an opiniative ass, a caviller, a kind of +pedant; for his manners, as Theod. Cyrensis describes him, a <a href="#note206">[206]</a> +sodomite, an atheist, (so convict by Anytus) <span lang="la">iracundus et ebrius, dicax</span>, +&c. a pot-companion, by <a href="#note207">[207]</a>Plato's own confession, a sturdy drinker; and +that of all others he was most sottish, a very madman in his actions and +opinions. Pythagoras was part philosopher, part magician, or part witch. If +you desire to hear more of Apollonius, a great wise man, sometime +paralleled by Julian the apostate to Christ, I refer you to that learned +tract of Eusebius against Hierocles, and for them all to Lucian's +<span class="cite">Piscator, Icaromenippus, Necyomantia</span>: their actions, opinions in general +were so prodigious, absurd, ridiculous, which they broached and maintained, +their books and elaborate treatises were full of dotage, which Tully <span class="cite">ad +Atticum</span> long since observed, <span lang="la">delirant plerumque scriptores in libris +suis</span>, their lives being opposite to their words, they commended poverty to +others, and were most covetous themselves, extolled love and peace, and yet +persecuted one another with virulent hate and malice. They could give +precepts for verse and prose, but not a man of them (as <a href="#note208">[208]</a>Seneca tells +them home) could moderate his affections. Their music did show us <span lang="la">flebiles +modos</span>, &c. how to rise and fall, but they could not so contain themselves +as in adversity not to make a lamentable tone. They will measure ground by +geometry, set down limits, divide and subdivide, but cannot yet prescribe +<span lang="la">quantum homini satis</span>, or keep within compass of reason and discretion. +They can square circles, but understand not the state of their own souls, +describe right lines and crooked, &c. but know not what is right in this +life, <span lang="la">quid in vita rectum sit, ignorant</span>; so that as he said, +<span lang="la">Nescio an Anticyram ratio illis destinet omnem.</span> +I think all the Anticyrae will not +restore them to their wits, <a href="#note209">[209]</a>if these men now, that held <a href="#note210">[210]</a> +Xenodotus' heart, Crates' liver, Epictetus' lantern, were so sottish, and had +no more brains than so many beetles, what shall we think of the commonalty? +what of the rest? + +<p>Yea, but you will infer, that is true of heathens, if they be conferred +with Christians, <span class="bibcite">1 Cor. iii. 19</span>. “The wisdom of this world is foolishness +with God, earthly and devilish,” as James calls it, <span class="bibcite">iii. 15</span>. “They were +vain in their imaginations, and their foolish heart was full of darkness,” +<span class="bibcite">Rom. i. 21, 22</span>. “When they professed themselves wise, became fools.” Their +witty works are admired here on earth, whilst their souls are tormented in +hell fire. In some sense, <span lang="la">Christiani Crassiani</span>, Christians are Crassians, +and if compared to that wisdom, no better than fools. <span lang="la">Quis est sapiens? +Solus Deus</span>, <a href="#note211">[211]</a>Pythagoras replies, “God is only wise,” <span class="bibcite">Rom. xvi.</span> Paul +determines “only good,” as Austin well contends, “and no man living can be +justified in his sight.” “God looked down from heaven upon the children of +men, to see if any did understand,” <span class="bibcite">Psalm liii. 2, 3</span>, but all are corrupt, +err. <span class="bibcite">Rom. iii. 12</span>, “None doeth good, no, not one.” Job aggravates this, <span class="bibcite">iv. +18</span>, “Behold he found no steadfastness in his servants, and laid folly upon +his angels;” <span class="bibcite">19</span>. “How much more on them that dwell in houses of clay?” In +this sense we are all fools, and the <a href="#note212">[212]</a>Scripture alone is <span lang="la">arx +Minervae</span>, we and our writings are shallow and imperfect. But I do not so +mean; even in our ordinary dealings we are no better than fools. “All our +actions,” as <a href="#note213">[213]</a>Pliny told Trajan, “upbraid us of folly,” our whole +course of life is but matter of laughter: we are not soberly wise; and the +world itself, which ought at least to be wise by reason of his antiquity, +as <a href="#note214">[214]</a>Hugo de Prato Florido will have it, “<span lang="la">semper stultizat</span>, is every +day more foolish than other; the more it is whipped, the worse it is, and +as a child will still be crowned with roses and flowers.” We are apish in +it, <span lang="la">asini bipedes</span>, and every place is full <span lang="la">inversorum Apuleiorum</span> of +metamorphosed and two-legged asses, <span lang="la">inversorum Silenorum</span>, childish, +<span lang="la">pueri instar bimuli, tremula patris dormientis in ulna</span>. Jovianus +Pontanus, Antonio Dial, brings in some laughing at an old man, that by +reason of his age was a little fond, but as he admonisheth there, <span lang="la">Ne +mireris mi hospes de hoc sene</span>, marvel not at him only, for <span lang="la">tota haec +civitas delirium</span>, all our town dotes in like sort, <a href="#note215">[215]</a>we are a company +of fools. Ask not with him in the poet, <a href="#note216">[216]</a><span lang="la">Larvae hunc intemperiae +insaniaeque agitant senem</span>? What madness ghosts this old man, but what +madness ghosts us all? For we are <span lang="la">ad unum omnes</span>, all mad, <span lang="la">semel +insanivimus omnes</span> not once, but alway so, <span lang="la">et semel, et simul, et semper</span>, +ever and altogether as bad as he; and not <span lang="la">senex bis puer, delira anus</span>, +but say it of us all, <span lang="la">semper pueri</span>, young and old, all dote, as +Lactantius proves out of Seneca; and no difference betwixt us and children, +saving that, <span lang="la">majora ludimus, et grandioribus pupis</span>, they play with babies +of clouts and such toys, we sport with greater baubles. We cannot accuse or +condemn one another, being faulty ourselves, <span lang="la">deliramenta loqueris</span>, you +talk idly, or as <a href="#note217">[217]</a>Mitio upbraided Demea, <span lang="la">insanis, auferte</span>, for we +are as mad our own selves, and it is hard to say which is the worst. Nay, +'tis universally so, <a href="#note218">[218]</a><span lang="la">Vitam regit fortuna, non sapientia</span>. + +<p>When <a href="#note219">[219]</a>Socrates had taken great pains to find out a wise man, and to +that purpose had consulted with philosophers, poets, artificers, he +concludes all men were fools; and though it procured him both anger and +much envy, yet in all companies he would openly profess it. When <a href="#note220">[220]</a> +Supputius in Pontanus had travelled all over Europe to confer with a wise +man, he returned at last without his errand, and could find none. <a href="#note221">[221]</a> +Cardan concurs with him, “Few there are (for aught I can perceive) well in +their wits.” So doth <a href="#note222">[222]</a>Tully, “I see everything to be done foolishly +and unadvisedly.” +<div class="poem" lang="la"> +<div class="line">Ille sinistrorsum, hic dextrorsum, unus utrique</div> +<div class="line">Error, sed variis illudit partibus omnes.</div> +</div> +<div class="poem"> +<div class="line">One reels to this, another to that wall,</div> +<div class="line">'Tis the same error that deludes them all.</div> +</div> +<a href="#note223">[223]</a>They dote all, but not alike, <span lang="gr">Μανία γαρ πᾶσιν ὁμοια</span>, not in +the same kind, “One is covetous, a second lascivious, a third ambitious, a +fourth envious, &c.” as Damasippus the Stoic hath well illustrated in the +poet, +<div class="poem" lang="la"> +<div class="line"><a href="#note224">[224]</a>Desipiunt omnes aeque ac tu.</div> +</div> +<div class="poem"> +<div class="line">And they who call you fool, with equal claim</div> +<div class="line">May plead an ample title to the name.</div> +</div> +'Tis an inbred malady in every one of us, there is <span lang="la">seminarium stultitiae</span>, +a seminary of folly, “which if it be stirred up, or get ahead, will run +<span lang="la">in infinitum</span>, and infinitely varies, as we ourselves are severally +addicted,” saith <a href="#note225">[225]</a>Balthazar Castilio: and cannot so easily be rooted +out, it takes such fast hold, as Tully holds, <span lang="la">altae radices stultitiae</span>, +<a href="#note226">[226]</a>so we are bred, and so we continue. Some say there be two main +defects of wit, error and ignorance, to which all others are reduced; by +ignorance we know not things necessary, by error we know them falsely. +Ignorance is a privation, error a positive act. From ignorance comes vice, +from error heresy, &c. But make how many kinds you will, divide and +subdivide, few men are free, or that do not impinge on some one kind or +other. <a href="#note227">[227]</a><span lang="la">Sic plerumque agitat stultos inscitia</span>, as he that examines +his own and other men's actions shall find. + +<p><a href="#note228">[228]</a>Charon in Lucian, as he wittily feigns, was conducted by Mercury to +such a place, where he might see all the world at once; after he had +sufficiently viewed, and looked about, Mercury would needs know of him what +he had observed: He told him that he saw a vast multitude and a +promiscuous, their habitations like molehills, the men as emmets, “he could +discern cities like so many hives of bees, wherein every bee had a sting, +and they did nought else but sting one another, some domineering like +hornets bigger than the rest, some like filching wasps, others as drones.” +Over their heads were hovering a confused company of perturbations, hope, +fear, anger, avarice, ignorance, &c., and a multitude of diseases hanging, +which they still pulled on their pates. Some were brawling, some fighting, +riding, running, <span lang="la">sollicite ambientes, callide litigantes</span> for toys and +trifles, and such momentary things, Their towns and provinces mere +factions, rich against poor, poor against rich, nobles against artificers, +they against nobles, and so the rest. In conclusion, he condemned them all +for madmen, fools, idiots, asses, <span lang="la">O stulti, quaenam haec est amentia</span>? O +fools, O madmen, he exclaims, <span lang="la">insana studia, insani labores</span>, &c. Mad +endeavours, mad actions, mad, mad, mad, <a href="#note229">[229]</a><span lang="la">O saeclum insipiens et +infacetum</span>, a giddy-headed age. Heraclitus the philosopher, out of a +serious meditation of men's lives, fell a weeping, and with continual tears +bewailed their misery, madness, and folly. Democritus on the other side, +burst out a laughing, their whole life seemed to him so ridiculous, and he +was so far carried with this ironical passion, that the citizens of Abdera +took him to be mad, and sent therefore ambassadors to Hippocrates, the +physician, that he would exercise his skill upon him. But the story is set +down at large by Hippocrates, in his epistle to Damogetus, which because it +is not impertinent to this discourse, I will insert verbatim almost as it +is delivered by Hippocrates himself, with all the circumstances belonging +unto it. + +<p>When Hippocrates was now come to Abdera, the people of the city came +flocking about him, some weeping, some intreating of him, that he would do +his best. After some little repast, he went to see Democritus, the people +following him, whom he found (as before) in his garden in the suburbs all +alone, <a href="#note230">[230]</a>“sitting upon a stone under a plane tree, without hose or +shoes, with a book on his knees, cutting up several beasts, and busy at his +study.” The multitude stood gazing round about to see the congress. +Hippocrates, after a little pause, saluted him by his name, whom he +resaluted, ashamed almost that he could not call him likewise by his, or +that he had forgot it. Hippocrates demanded of him what he was doing: he +told him that he was <a href="#note231">[231]</a>“busy in cutting up several beasts, to find out +the cause of madness and melancholy.” Hippocrates commended his work, +admiring his happiness and leisure. And why, quoth Democritus, have not you +that leisure? Because, replied Hippocrates, domestic affairs hinder, +necessary to be done for ourselves, neighbours, friends; expenses, +diseases, frailties and mortalities which happen; wife, children, servants, +and such business which deprive us of our time. At this speech Democritus +profusely laughed (his friends and the people standing by, weeping in the +mean time, and lamenting his madness). Hippocrates asked the reason why he +laughed. He told him, at the vanities and the fopperies of the time, to see +men so empty of all virtuous actions, to hunt so far after gold, having no +end of ambition; to take such infinite pains for a little glory, and to be +favoured of men; to make such deep mines into the earth for gold, and many +times to find nothing, with loss of their lives and fortunes. Some to love +dogs, others horses, some to desire to be obeyed in many provinces,<a href="#note232">[232]</a> +and yet themselves will know no obedience. <a href="#note233">[233]</a>Some to love their wives +dearly at first, and after a while to forsake and hate them; begetting +children, with much care and cost for their education, yet when they grow +to man's estate, <a href="#note234">[234]</a>to despise, neglect, and leave them naked to the +world's mercy. <a href="#note235">[235]</a>Do not these behaviours express their intolerable +folly? When men live in peace, they covet war, detesting quietness, <a href="#note236">[236]</a> +deposing kings, and advancing others in their stead, murdering some men to +beget children of their wives. How many strange humours are in men! When +they are poor and needy, they seek riches, and when they have them, they do +not enjoy them, but hide them under ground, or else wastefully spend them. +O wise Hippocrates, I laugh at such things being done, but much more when +no good comes of them, and when they are done to so ill purpose. There is +no truth or justice found amongst them, for they daily plead one against +another, <a href="#note237">[237]</a>the son against the father and the mother, brother against +brother, kindred and friends of the same quality; and all this for riches, +whereof after death they cannot be possessors. And yet notwithstanding they +will defame and kill one another, commit all unlawful actions, contemning +God and men, friends and country. They make great account of many senseless +things, esteeming them as a great part of their treasure, statues, +pictures, and such like movables, dear bought, and so cunningly wrought, as +nothing but speech wanteth in them, <a href="#note238">[238]</a>and yet they hate living persons +speaking to them. <a href="#note239">[239]</a>Others affect difficult things; if they dwell on +firm land they will remove to an island, and thence to land again, being no +way constant to their desires. They commend courage and strength in wars, +and let themselves be conquered by lust and avarice; they are, in brief, as +disordered in their minds, as Thersites was in his body. And now, methinks, +O most worthy Hippocrates, you should not reprehend my laughing, perceiving +so many fooleries in men; <a href="#note240">[240]</a>for no man will mock his own folly, but +that which he seeth in a second, and so they justly mock one another. The +drunkard calls him a glutton whom he knows to be sober. Many men love the +sea, others husbandry; briefly, they cannot agree in their own trades and +professions, much less in their lives and actions. + +<p>When Hippocrates heard these words so readily uttered, without +premeditation, to declare the world's vanity, full of ridiculous +contrariety, he made answer, that necessity compelled men to many such +actions, and divers wills ensuing from divine permission, that we might not +be idle, being nothing is so odious to them as sloth and negligence. +Besides, men cannot foresee future events, in this uncertainty of human +affairs; they would not so marry, if they could foretell the causes of their +dislike and separation; or parents, if they knew the hour of their +children's death, so tenderly provide for them; or an husbandman sow, if he +thought there would be no increase; or a merchant adventure to sea, if he +foresaw shipwreck; or be a magistrate, if presently to be deposed. Alas, +worthy Democritus, every man hopes the best, and to that end he doth it, +and therefore no such cause, or ridiculous occasion of laughter. + +<p>Democritus hearing this poor excuse, laughed again aloud, perceiving he +wholly mistook him, and did not well understand what he had said concerning +perturbations and tranquillity of the mind. Insomuch, that if men would +govern their actions by discretion and providence, they would not declare +themselves fools as now they do, and he should have no cause of laughter; +but (quoth he) they swell in this life as if they were immortal, and +demigods, for want of understanding. It were enough to make them wise, if +they would but consider the mutability of this world, and how it wheels +about, nothing being firm and sure. He that is now above, tomorrow is +beneath; he that sate on this side today, tomorrow is hurled on the +other: and not considering these matters, they fall into many +inconveniences and troubles, coveting things of no profit, and thirsting +after them, tumbling headlong into many calamities. So that if men would +attempt no more than what they can bear, they should lead contented lives, +and learning to know themselves, would limit their ambition, <a href="#note241">[241]</a>they +would perceive then that nature hath enough without seeking such +superfluities, and unprofitable things, which bring nothing with them but +grief and molestation. As a fat body is more subject to diseases, so are +rich men to absurdities and fooleries, to many casualties and cross +inconveniences. There are many that take no heed what happeneth to others +by bad conversation, and therefore overthrow themselves in the same manner +through their own fault, not foreseeing dangers manifest. These are things +(O more than mad, quoth he) that give me matter of laughter, by suffering +the pains of your impieties, as your avarice, envy, malice, enormous +villainies, mutinies, unsatiable desires, conspiracies, and other incurable +vices; besides your <a href="#note242">[242]</a>dissimulation and hypocrisy, bearing deadly +hatred one to the other, and yet shadowing it with a good face, flying out +into all filthy lusts, and transgressions of all laws, both of nature and +civility. Many things which they have left off, after a while they fall to +again, husbandry, navigation; and leave again, fickle and inconstant as +they are. When they are young, they would be old, and old, young. <a href="#note243">[243]</a> +Princes commend a private life; private men itch after honour: a magistrate +commends a quiet life; a quiet man would be in his office, and obeyed as he +is: and what is the cause of all this, but that they know not themselves? +Some delight to destroy, <a href="#note244">[244]</a>one to build, another to spoil one country +to enrich another and himself. <a href="#note245">[245]</a>In all these things they are like +children, in whom is no judgment or counsel and resemble beasts, saving +that beasts are better than they, as being contented with nature. <a href="#note246">[246]</a> +When shall you see a lion hide gold in the ground, or a bull contend for +better pasture? When a boar is thirsty, he drinks what will serve him, and +no more; and when his belly is full, ceaseth to eat: but men are immoderate +in both, as in lust—they covet carnal copulation at set times; men always, +ruinating thereby the health of their bodies. And doth it not deserve +laughter to see an amorous fool torment himself for a wench; weep, howl for +a misshapen slut, a dowdy sometimes, that might have his choice of the +finest beauties? Is there any remedy for this in physic? I do anatomise and +cut up these poor beasts, <a href="#note247">[247]</a>to see these distempers, vanities, and +follies, yet such proof were better made on man's body, if my kind nature +would endure it: <a href="#note248">[248]</a>who from the hour of his birth is most miserable; +weak, and sickly; when he sucks he is guided by others, when he is grown +great practiseth unhappiness <a href="#note249">[249]</a>and is sturdy, and when old, a child +again, and repenteth him of his life past. And here being interrupted by +one that brought books, he fell to it again, that all were mad, careless, +stupid. To prove my former speeches, look into courts, or private houses. +<a href="#note250">[250]</a>Judges give judgment according to their own advantage, doing manifest +wrong to poor innocents to please others. Notaries alter sentences, and for +money lose their deeds. Some make false monies; others counterfeit false +weights. Some abuse their parents, yea corrupt their own sisters; others +make long libels and pasquils, defaming men of good life, and extol such as +are lewd and vicious. Some rob one, some another: <a href="#note251">[251]</a>magistrates make +laws against thieves, and are the veriest thieves themselves. Some kill +themselves, others despair, not obtaining their desires. Some dance, sing, +laugh, feast and banquet, whilst others sigh, languish, mourn and lament, +having neither meat, drink, nor clothes. <a href="#note252">[252]</a>Some prank up their bodies, +and have their minds full of execrable vices. Some trot about <a href="#note253">[253]</a>to bear +false witness, and say anything for money; and though judges know of it, +yet for a bribe they wink at it, and suffer false contracts to prevail +against equity. Women are all day a dressing, to pleasure other men abroad, +and go like sluts at home, not caring to please their own husbands whom +they should. Seeing men are so fickle, so sottish, so intemperate, why +should not I laugh at those to whom <a href="#note254">[254]</a>folly seems wisdom, will not be +cured, and perceive it not? + +<p>It grew late: Hippocrates left him; and no sooner was he come away, but all +the citizens came about flocking, to know how he liked him. He told them in +brief, that notwithstanding those small neglects of his attire, body, diet, +<a href="#note255">[255]</a>the world had not a wiser, a more learned, a more honest man, and +they were much deceived to say that he was mad. + +<p>Thus Democritus esteemed of the world in his time, and this was the cause +of his laughter: and good cause he had. +<div class="poem" lang="la"> +<div class="couplet"> +<div class="line"><a href="#note256">[256]</a>Olim jure quidem, nunc plus Democrite ride;</div> +<div class="line">Quin rides? vita haec nunc mage ridicula est.</div> +</div> +</div> +<div class="poem"> +<div class="couplet"> +<div class="line">Democritus did well to laugh of old,</div> +<div class="line">Good cause he had, but now much more;</div> +</div> +<div class="couplet"> +<div class="line">This life of ours is more ridiculous</div> +<div class="line">Than that of his, or long before.</div> +</div> +</div> +<p>Never so much cause of laughter as now, never so many fools and madmen. +'Tis not one <a href="#note257">[257]</a>Democritus will serve turn to laugh in these days; we +have now need of a “Democritus to laugh at Democritus;” one jester to flout +at another, one fool to fleer at another: a great stentorian Democritus, as +big as that Rhodian Colossus, For now, as <a href="#note258">[258]</a>Salisburiensis said in his +time, <span lang="la">totus mundus histrionem agit</span>, the whole world plays the fool; we +have a new theatre, a new scene, a new comedy of errors, a new company of +personate actors, <span lang="la">volupiae sacra</span> (as Calcagninus willingly feigns in his +Apologues) are celebrated all the world over, <a href="#note259">[259]</a>where all the actors +were madmen and fools, and every hour changed habits, or took that which +came next. He that was a mariner today, is an apothecary tomorrow; a +smith one while, a philosopher another, <span lang="la">in his volupiae ludis</span>; a king now +with his crown, robes, sceptre, attendants, by and by drove a loaded ass +before him like a carter, &c. If Democritus were alive now, he should see +strange alterations, a new company of counterfeit vizards, whifflers, +Cumane asses, maskers, mummers, painted puppets, outsides, fantastic +shadows, gulls, monsters, giddy-heads, butterflies. And so many of them are +indeed (<a href="#note260">[260]</a>if all be true that I have read). For when Jupiter and Juno's +wedding was solemnised of old, the gods were all invited to the feast, and +many noble men besides: Amongst the rest came Crysalus, a Persian prince, +bravely attended, rich in golden attires, in gay robes, with a majestical +presence, but otherwise an ass. The gods seeing him come in such pomp and +state, rose up to give him place, <span lang="la">ex habitu hominem metientes</span>; <a href="#note261">[261]</a>but +Jupiter perceiving what he was, a light, fantastic, idle fellow, turned him +and his proud followers into butterflies: and so they continue still (for +aught I know to the contrary) roving about in pied coats, and are called +chrysalides by the wiser sort of men: that is, golden outsides, drones, and +flies, and things of no worth. Multitudes of such, &c. +<div class="poem" lang="la"> +<div class="line"><a href="#note262">[262]</a>———ubique invenies</div> +<div class="line">Stultos avaros, sycopliantas prodigos.</div> +</div> +Many additions, much increase of madness, folly, vanity, should Democritus +observe, were he now to travel, or could get leave of Pluto to come see +fashions, as Charon did in Lucian to visit our cities of Moronia Pia, and +Moronia Felix: sure I think he would break the rim of his belly with +laughing. <a href="#note263">[263]</a><span lang="la">Si foret in terris rideret Democritus, seu</span>, &c. +<p>A satirical Roman in his time, thought all vice, folly, and madness were +all at full sea, <a href="#note264">[264]</a><span lang="la">Omne in praecipiti vitium stetit.</span> +<p><a href="#note265">[265]</a>Josephus the historian taxeth his countrymen Jews for bragging of +their vices, publishing their follies, and that they did contend amongst +themselves who should be most notorious in villainies; but we flow higher in +madness, far beyond them, +<div class="poem" lang="la"> +<div class="line"><a href="#note266">[266]</a>Mox daturi progeniem vitiosorem,</div> +</div> +<div class="poem"> +<div class="line">And yet with crimes to us unknown,</div> +<div class="line">Our sons shall mark the coming age their own,</div> +</div> +and the latter end (you know whose oracle it is) is like to be worse. 'Tis +not to be denied, the world alters every day, <span lang="la">Ruunt urbes, regna +transferuntur, &c. variantur habitus, leges innovantur</span>, as <a href="#note267">[267]</a>Petrarch +observes, we change language, habits, laws, customs, manners, but not +vices, not diseases, not the symptoms of folly and madness, they are still +the same. And as a river, we see, keeps the like name and place, but not +water, and yet ever runs, +<a href="#note268">[268]</a><span lang="la">Labitur et labetur in omne volubilis aevum</span>; +our times and persons alter, vices are the same, and ever will be; +look how nightingales sang of old, cocks crowed, kine lowed, sheep bleated, +sparrows chirped, dogs barked, so they do still: we keep our madness still, +play the fools still, <span lang="la">nec dum finitus Orestes</span>; we are of the same humours +and inclinations as our predecessors were; you shall find us all alike, +much at one, we and our sons, +<span lang="la">Et nati natorum, et qui nascuntur ab illis</span>. +And so shall our posterity continue to the last. But to speak of times +present. + +<p>If Democritus were alive now, and should but see the superstition of our +age, our <a href="#note269">[269]</a>religious madness, as <a href="#note270">[270]</a>Meteran calls it, <span lang="la">Religiosam +insaniam</span>, so many professed Christians, yet so few imitators of Christ; so +much talk of religion, so much science, so little conscience; so much +knowledge, so many preachers, so little practice; such variety of sects, +such have and hold of all sides, <a href="#note271">[271]</a>—<span lang="la">obvia signis Signa</span>, &c., such +absurd and ridiculous traditions and ceremonies: If he should meet a <a href="#note272">[272]</a> +Capuchin, a Franciscan, a Pharisaical Jesuit, a man-serpent, a +shave-crowned Monk in his robes, a begging Friar, or, see their +three-crowned Sovereign Lord the Pope, poor Peter's successor, <span lang="la">servus +servorum Dei</span>, to depose kings with his foot, to tread on emperors' necks, +make them stand barefoot and barelegged at his gates, hold his bridle and +stirrup, &c. (O that Peter and Paul were alive to see this!) If he should +observe a <a href="#note273">[273]</a>prince creep so devoutly to kiss his toe, and those red-cap +cardinals, poor parish priests of old, now princes' companions; what would +he say? <span lang="la">Coelum ipsum petitur stultitia</span>. Had he met some of our devout +pilgrims going barefoot to Jerusalem, our lady of Lauretto, Rome, S. Iago, +S. Thomas' Shrine, to creep to those counterfeit and maggot-eaten relics; +had he been present at a mass, and seen such kissing of paxes, crucifixes, +cringes, duckings, their several attires and ceremonies, pictures of +saints, <a href="#note274">[274]</a>indulgences, pardons, vigils, fasting, feasts, crossing, +knocking, kneeling at Ave-Marias, bells, with many such; +<span lang="la">—jucunda rudi spectacula plebi,<a href="#note275">[275]</a></span> +praying in gibberish, and mumbling of beads. Had he +heard an old woman say her prayers in Latin, their sprinkling of holy +water, and going a procession, +<div class="poem" lang="la"> +<div class="line"><a href="#note276">[276]</a>———incedunt monachorum agmina mille;</div> +<div class="line">Quid momerem vexilla, cruces, idolaque culta, &c.</div> +</div> +<p>Their breviaries, bulls, hallowed beans, exorcisms, pictures, curious +crosses, fables, and baubles. Had he read the Golden Legend, the Turks' +Alcoran, or Jews' Talmud, the Rabbins' Comments, what would he have +thought? How dost thou think he might have been affected? Had he more +particularly examined a Jesuit's life amongst the rest, he should have seen +an hypocrite profess poverty, <a href="#note277">[277]</a>and yet possess more goods and lands +than many princes, to have infinite treasures and revenues; teach others to +fast, and play the gluttons themselves; like watermen that row one way and +look another. <a href="#note278">[278]</a>Vow virginity, talk of holiness, and yet indeed a +notorious bawd, and famous fornicator, <span lang="la">lascivum pecus</span>, a very goat. Monks +by profession, <a href="#note279">[279]</a>such as give over the world, and the vanities of it, +and yet a Machiavellian rout <a href="#note280">[280]</a>interested in all manner of state: holy +men, peace-makers, and yet composed of envy, lust, ambition, hatred, and +malice; firebrands, <span lang="la">adulta patriae pestis</span>, traitors, assassinats, <span lang="la">hac +itur ad astra</span>, and this is to supererogate, and merit heaven for +themselves and others. Had he seen on the adverse side, some of our nice +and curious schismatics in another extreme, abhor all ceremonies, and +rather lose their lives and livings, than do or admit anything Papists have +formerly used, though in things indifferent (they alone are the true +Church, <span lang="la">sal terrae, cum sint omnium insulsissimi</span>). Formalists, out of fear +and base flattery, like so many weather-cocks turn round, a rout of +temporisers, ready to embrace and maintain all that is or shall be proposed +in hope of preferment: another Epicurean company, lying at lurch as so many +vultures, watching for a prey of Church goods, and ready to rise by the +downfall of any: as <a href="#note281">[281]</a>Lucian said in like case, what dost thou think +Democritus would have done, had he been spectator of these things? + +<p>Or had he but observed the common people follow like so many sheep one of +their fellows drawn by the horns over a gap, some for zeal, some for fear, +<span lang="la">quo se cunque rapit tempestas</span>, to credit all, examine nothing, and yet +ready to die before they will adjure any of those ceremonies to which they +have been accustomed; others out of hypocrisy frequent sermons, knock their +breasts, turn up their eyes, pretend zeal, desire reformation, and yet +professed usurers, gripers, monsters of men, harpies, devils in their +lives, to express nothing less. + +<p>What would he have said to see, hear, and read so many bloody battles, so +many thousands slain at once, such streams of blood able to turn mills: +<span lang="la">unius ob noxam furiasque</span>, or to make sport for princes, without any just +cause, <a href="#note282">[282]</a>“for vain titles” (saith Austin), “precedency, some wench, or +such like toy, or out of desire of domineering, vainglory, malice, revenge, +folly, madness,” (goodly causes all, <span lang="la">ob quas universus orbis bellis et +caedibus misceatur</span>,) whilst statesmen themselves in the mean time are +secure at home, pampered with all delights and pleasures, take their ease, +and follow their lusts, not considering what intolerable misery poor +soldiers endure, their often wounds, hunger, thirst, &c., the lamentable +cares, torments, calamities, and oppressions that accompany such +proceedings, they feel not, take no notice of it. “So wars are begun, by +the persuasion of a few debauched, hair-brain, poor, dissolute, hungry +captains, parasitical fawners, unquiet hotspurs, restless innovators, green +heads, to satisfy one man's private spleen, lust, ambition, avarice,” &c.; +<span lang="la">tales rapiunt scelerata in praelia causae. Flos hominum</span>, proper men, well +proportioned, carefully brought up, able both in body and mind, sound, led +like so many <a href="#note283">[283]</a>beasts to the slaughter in the flower of their years, +pride, and full strength, without all remorse and pity, sacrificed to +Pluto, killed up as so many sheep, for devils' food, 40,000 at once. At +once, said I, that were tolerable, but these wars last always, and for many +ages; nothing so familiar as this hacking and hewing, massacres, murders, +desolations—<span lang="la">ignoto coelum clangore remugit</span>, they care not what mischief +they procure, so that they may enrich themselves for the present; they will +so long blow the coals of contention, till all the world be consumed with +fire. The <a href="#note284">[284]</a>siege of Troy lasted ten years, eight months, there died +870,000 Grecians, 670,000 Trojans, at the taking of the city, and after +were slain 276,000 men, women, and children of all sorts. Caesar killed a +million, <a href="#note285">[285]</a>Mahomet the second Turk, 300,000 persons; Sicinius Dentatus +fought in a hundred battles, eight times in single combat he overcame, had +forty wounds before, was rewarded with 140 crowns, triumphed nine times for +his good service. M. Sergius had 32 wounds; Scaeva, the Centurion, I know +not how many; every nation had their Hectors, Scipios, Caesars, and +Alexanders! Our <a href="#note286">[286]</a>Edward the Fourth was in 26 battles afoot: and as +they do all, he glories in it, 'tis related to his honour. At the siege of +Hierusalem, 1,100,000 died with sword and famine. At the battle of Cannas, +70,000 men were slain, as <a href="#note287">[287]</a>Polybius records, and as many at Battle +Abbey with us; and 'tis no news to fight from sun to sun, as they did, as +Constantine and Licinius, &c. At the siege of Ostend (the devil's academy) +a poor town in respect, a small fort, but a great grave, 120,000 men lost +their lives, besides whole towns, dorps, and hospitals, full of maimed +soldiers; there were engines, fireworks, and whatsoever the devil could +invent to do mischief with 2,500,000 iron bullets shot of 40 pounds weight, +three or four millions of gold consumed. <a href="#note288">[288]</a>“Who” (saith mine author) “can +be sufficiently amazed at their flinty hearts, obstinacy, fury, blindness, +who without any likelihood of good success, hazard poor soldiers, and lead +them without pity to the slaughter, which may justly be called the rage of +furious beasts, that run without reason upon their own deaths:” <a href="#note289">[289]</a><span lang="la">quis +malus genius, quae furia quae pestis</span>, &c.; what plague, what fury brought +so devilish, so brutish a thing as war first into men's minds? Who made so +soft and peaceable a creature, born to love, mercy, meekness, so to rave, +rage like beasts, and run on to their own destruction? how may Nature +expostulate with mankind, <span lang="la">Ego te divinum animal finxi</span>, &c.? I made thee +an harmless, quiet, a divine creature: how may God expostulate, and all +good men? yet, <span lang="la">horum facta</span> (as <a href="#note290">[290]</a>one condoles) <span lang="la">tantum admirantur, et +heroum numero habent</span>: these are the brave spirits, the gallants of the +world, these admired alone, triumph alone, have statues, crowns, pyramids, +obelisks to their eternal fame, that immortal genius attends on them, <span lang="la">hac +itur ad astra</span>. When Rhodes was besieged, <a href="#note291">[291]</a><span lang="la">fossae urbis cadaveribus +repletae sunt</span>, the ditches were full of dead carcases: and as when the said +Suleiman, great Turk, beleaguered Vienna, they lay level with the top of the +walls. This they make a sport of, and will do it to their friends and +confederates, against oaths, vows, promises, by treachery or otherwise; +<a href="#note292">[292]</a>—<span lang="la">dolus an virtus? quis in hoste requirat</span>? leagues and laws of +arms, (<a href="#note293">[293]</a><span lang="la">silent leges inter arma</span>,) for their advantage, <span lang="la">omnia jura, +divina, humana, proculcata plerumque sunt</span>; God's and men's laws are +trampled under foot, the sword alone determines all; to satisfy their lust +and spleen, they care not what they attempt, say, or do, +<a href="#note294">[294]</a><span lang="la">Rara fides, probitasque viris qui castra sequuntur.</span> +Nothing so common as to have <a href="#note295">[295]</a> +“father fight against the son, brother against brother, kinsman against +kinsman, kingdom against kingdom, province against province, Christians +against Christians:” <span lang="la">a quibus nec unquam cogitatione fuerunt laesi</span>, of +whom they never had offence in thought, word, or deed. Infinite treasures +consumed, towns burned, flourishing cities sacked and ruinated, <span lang="la">quodque +animus meminisse horret</span>, goodly countries depopulated and left desolate, +old inhabitants expelled, trade and traffic decayed, maids deflowered, +<span lang="la">Virgines nondum thalamis jugatae, et comis nondum positis ephaebi</span>; chaste +matrons cry out with Andromache, <a href="#note296">[296]</a><span lang="la">Concubitum mox cogar pati ejus, qui +interemit Hectorem</span>, they shall be compelled peradventure to lie with them +that erst killed their husbands: to see rich, poor, sick, sound, lords, +servants, <span lang="la">eodem omnes incommodo macti</span>, consumed all or maimed, &c. <span lang="la">Et +quicquid gaudens scelere animus audet, et perversa mens</span>, saith Cyprian, +and whatsoever torment, misery, mischief, hell itself, the devil, <a href="#note297">[297]</a> +fury and rage can invent to their own ruin and destruction; so abominable a +thing is <a href="#note298">[298]</a>war, as Gerbelius concludes, <span lang="la">adeo foeda et abominanda res +est bellum, ex quo hominum caedes, vastationes</span>, &c., the scourge of God, +cause, effect, fruit and punishment of sin, and not <span lang="la">tonsura humani +generis</span> as Tertullian calls it, but <span lang="la">ruina</span>. Had Democritus been present +at the late civil wars in France, those abominable wars—<span lang="la">bellaque matribus +detestata</span>, <a href="#note299">[299]</a>“where in less than ten years, ten thousand men were +consumed,” saith Collignius, twenty thousand churches overthrown; nay, the +whole kingdom subverted (as <a href="#note300">[300]</a>Richard Dinoth adds). So many myriads of +the commons were butchered up, with sword, famine, war, <span lang="la">tanto odio +utrinque ut barbari ad abhorrendam lanienam obstupescerent</span>, with such +feral hatred, the world was amazed at it: or at our late Pharsalian fields +in the time of Henry the Sixth, betwixt the houses of Lancaster and York, a +hundred thousand men slain, <a href="#note301">[301]</a>one writes; <a href="#note302">[302]</a>another, ten thousand +families were rooted out, “that no man can but marvel,” saith Comineus, “at +that barbarous immanity, feral madness, committed betwixt men of the same +nation, language, and religion.” <a href="#note303">[303]</a><span lang="la">Quis furor, O cives</span>? “Why do the +Gentiles so furiously rage,” saith the Prophet David, <span class="bibcite">Psal. ii. 1</span>. But we +may ask, why do the Christians so furiously rage? +<a href="#note304">[304]</a><span lang="la">Arma volunt, quare poscunt, rapiuntque juventus</span>? +Unfit for Gentiles, much less for us so to +tyrannise, as the Spaniard in the West Indies, that killed up in 42 years +(if we may believe <a href="#note305">[305]</a>Bartholomeus a Casa, their own bishop) 12 millions +of men, with stupend and exquisite torments; neither should I lie (said he) +if I said 50 millions. I omit those French massacres, Sicilian evensongs, +<a href="#note306">[306]</a>the Duke of Alva's tyrannies, our gunpowder machinations, and that +fourth fury, as <a href="#note307">[307]</a>one calls it, the Spanish inquisition, which quite +obscures those ten persecutions, +<a href="#note308">[308]</a>———<span lang="la">saevit toto Mars impius orbe.</span> +Is not this <a href="#note309">[309]</a><span lang="la">mundus furiosus</span>, a mad world, as he terms it, <span lang="la">insanum +bellum</span>? are not these mad men, as <a href="#note310">[310]</a>Scaliger concludes, <span lang="la">qui in praelio +acerba morte, insaniae, suae memoriam pro perpetuo teste relinquunt +posteritati</span>; which leave so frequent battles, as perpetual memorials of +their madness to all succeeding ages? Would this, think you, have enforced +our Democritus to laughter, or rather made him turn his tune, alter his +tone, and weep with <a href="#note311">[311]</a>Heraclitus, or rather howl, <a href="#note312">[312]</a>roar, and tear +his hair in commiseration, stand amazed; or as the poets feign, that Niobe +was for grief quite stupefied, and turned to a stone? I have not yet said +the worst, that which is more absurd and <a href="#note313">[313]</a>mad, in their tumults, +seditions, civil and unjust wars, <a href="#note314">[314]</a><span lang="la">quod stulte sucipitur, impie +geritur, misere finitur</span>. Such wars I mean; for all are not to be +condemned, as those fantastical Anabaptists vainly conceive. Our Christian +tactics are all out as necessary as the Roman acies, or Grecian phalanx, to +be a soldier is a most noble and honourable profession (as the world is), +not to be spared, they are our best walls and bulwarks, and I do therefore +acknowledge that of <a href="#note315">[315]</a>Tully to be most true, “All our civil affairs, +all our studies, all our pleading, industry, and commendation lies under +the protection of warlike virtues, and whensoever there is any suspicion of +tumult, all our arts cease;” wars are most behoveful, <span lang="la">et bellatores +agricolis civitati sunt utiliores</span>, as <a href="#note316">[316]</a>Tyrius defends: and valour is +much to be commended in a wise man; but they mistake most part, <span lang="la">auferre, +trucidare, rapere, falsis nominibus virtutem vocant</span>, &c. ('Twas Galgacus' +observation in Tacitus) they term theft, murder, and rapine, virtue, by a +wrong name, rapes, slaughters, massacres, &c. <span lang="la">jocus et ludus</span>, are pretty +pastimes, as Ludovicus Vives notes. <a href="#note317">[317]</a>“They commonly call the most +hair-brain bloodsuckers, strongest thieves, the most desperate villains, +treacherous rogues, inhuman murderers, rash, cruel and dissolute caitiffs, +courageous and generous spirits, heroical and worthy captains, <a href="#note318">[318]</a>brave +men at arms, valiant and renowned soldiers, possessed with a brute +persuasion of false honour,” as Pontus Huter in his Burgundian history +complains. By means of which it comes to pass that daily so many +voluntaries offer themselves, leaving their sweet wives, children, friends, +for sixpence (if they can get it) a day, prostitute their lives and limbs, +desire to enter upon breaches, lie sentinel, perdu, give the first onset, +stand in the fore front of the battle, marching bravely on, with a cheerful +noise of drums and trumpets, such vigour and alacrity, so many banners +streaming in the air, glittering armours, motions of plumes, woods of +pikes, and swords, variety of colours, cost and magnificence, as if they +went in triumph, now victors to the Capitol, and with such pomp, as when +Darius' army marched to meet Alexander at Issus. Void of all fear they run +into imminent dangers, cannon's mouth, &c., <span lang="la">ut vulneribus suis ferrum +hostium hebetent</span>, saith <a href="#note319">[319]</a>Barletius, to get a name of valour, humour +and applause, which lasts not either, for it is but a mere flash this fame, +and like a rose, <span lang="la">intra diem unum extinguitur</span>, 'tis gone in an instant. Of +15,000 proletaries slain in a battle, scarce fifteen are recorded in +history, or one alone, the General perhaps, and after a while his and their +names are likewise blotted out, the whole battle itself is forgotten. Those +Grecian orators, <span lang="la">summa vi ingenii et eloquentiae</span>, set out the renowned +overthrows at Thermopylae, Salamis, Marathon, Micale, Mantinea, Cheronaea, +Plataea. The Romans record their battle at Cannas, and Pharsalian fields, +but they do but record, and we scarce hear of them. And yet this supposed +honour, popular applause, desire of immortality by this means, pride and +vainglory spur them on many times rashly and unadvisedly, to make away +themselves and multitudes of others. Alexander was sorry, because there +were no more worlds for him to conquer, he is admired by some for it, +<span lang="la">animosa vox videtur, et regia</span>, 'twas spoken like a Prince; but as wise +<a href="#note320">[320]</a>Seneca censures him, 'twas <span lang="la">vox inquissima et stultissima</span>, 'twas +spoken like a Bedlam fool; and that sentence which the same <a href="#note321">[321]</a>Seneca +appropriates to his father Philip and him, I apply to them all, <span lang="la">Non +minores fuere pestes mortalium quam inundatio, quam conflagratio, quibus</span>, +&c. they did as much mischief to mortal men as fire and water, those +merciless elements when they rage. <a href="#note322">[322]</a>Which is yet more to be lamented, +they persuade them this hellish course of life is holy, they promise heaven +to such as venture their lives <span lang="la">bello sacro</span>, and that by these bloody +wars, as Persians, Greeks, and Romans of old, as modern Turks do now their +commons, to encourage them to fight, <span lang="la">ut cadant infeliciter</span>. “If they die +in the field, they go directly to heaven, and shall be canonised for +saints.” (O diabolical invention!) put in the Chronicles, <span lang="la">in perpetuam rei +memoriam</span>, to their eternal memory: when as in truth, as <a href="#note323">[323]</a>some hold, +it were much better (since wars are the scourge of God for sin, by which he +punisheth mortal men's peevishness and folly) such brutish stories were +suppressed, because <span lang="la">ad morum institutionem nihil habent</span>, they conduce not +at all to manners, or good life. But they will have it thus nevertheless, +and so they put note of <a href="#note324">[324]</a>“divinity upon the most cruel and pernicious +plague of human kind,” adore such men with grand titles, degrees, statues, +images, <a href="#note325">[325]</a>honour, applaud, and highly reward them for their good +service, no greater glory than to die in the field. So Africanus is +extolled by Ennius: Mars, and <a href="#note326">[326]</a>Hercules, and I know not how many +besides of old, were deified; went this way to heaven, that were indeed +bloody butchers, wicked destroyers, and troublers of the world, prodigious +monsters, hell-hounds, feral plagues, devourers, common executioners of +human kind, as Lactantius truly proves, and Cyprian to Donat, such as were +desperate in wars, and precipitately made away themselves, (like those +Celts in Damascen, with ridiculous valour, <span lang="la">ut dedecorosum putarent muro +ruenti se subducere</span>, a disgrace to run away for a rotten wall, now ready +to fall on their heads,) such as will not rush on a sword's point, or seek +to shun a cannon's shot, are base cowards, and no valiant men. By which +means, <span lang="la">Madet orbis mutuo sanguine</span>, the earth wallows in her own blood, + +<p><a href="#note327">[327]</a><span lang="la">Savit amor ferri et scelerati insania belli</span>; and for that, which if +it be done in private, a man shall be rigorously executed, <a href="#note328">[328]</a>“and which +is no less than murder itself; if the same fact be done in public in wars, +it is called manhood, and the party is honoured for it.” +<div class="poem" lang="la"> +<div class="line"><a href="#note329">[329]</a>———Prosperum et felix scelus,</div> +<div class="line">Virtus vocatur.———</div> +</div> +We measure all as Turks do, by the event, and most part, as Cyprian notes, +in all ages, countries, places, <span lang="la">saevitiae magnitudo impunitatem sceleris +acquirit</span>; the foulness of the fact vindicates the offender. <a href="#note330">[330]</a>One is +crowned for that which another is tormented: +<span lang="la">Ille crucem sceleris precium tulit, hic diadema</span>; +made a knight, a lord, an earl, a great duke, (as +<a href="#note331">[331]</a>Agrippa notes) for that which another should have hung in gibbets, as +a terror to the rest, +<div class="poem" lang="la"> +<div class="line"><a href="#note332">[332]</a>———et tamen alter,</div> +<div class="line">Si fecisset idem, caderet sub judice morum.</div> +</div> +A poor sheep-stealer is hanged for stealing of victuals, compelled +peradventure by necessity of that intolerable cold, hunger, and thirst, to +save himself from starving: but a <a href="#note333">[333]</a>great man in office may securely +rob whole provinces, undo thousands, pill and poll, oppress <span lang="la">ad libitum</span>, +flea, grind, tyrannise, enrich himself by spoils of the commons, be +uncontrollable in his actions, and after all, be recompensed with turgent +titles, honoured for his good service, and no man dare find fault, or <a href="#note334">[334]</a> +mutter at it. + +<p>How would our Democritus have been affected to see a wicked caitiff or +<a href="#note335">[335]</a>“fool, a very idiot, a funge, a golden ass, a monster of men, to have +many good men, wise, men, learned men to attend upon him with all +submission, as an appendix to his riches, for that respect alone, because +he hath more wealth and money,” <a href="#note336">[336]</a>“to honour him with divine titles, and +bombast epithets,” to smother him with fumes and eulogies, whom they know +to be a dizzard, a fool, a covetous wretch, a beast, &c. “because he is +rich?” To see <span lang="la">sub exuviis leonis onagrum</span>, a filthy loathsome carcass, a +Gorgon's head puffed up by parasites, assume this unto himself, glorious +titles, in worth an infant, a Cuman ass, a painted sepulchre, an Egyptian +temple? To see a withered face, a diseased, deformed, cankered complexion, +a rotten carcass, a viperous mind, and Epicurean soul set out with orient +pearls, jewels, diadems, perfumes, curious elaborate works, as proud of his +clothes as a child of his new coats; and a goodly person, of an angel-like +divine countenance, a saint, an humble mind, a meet spirit clothed in rags, +beg, and now ready to be starved? To see a silly contemptible sloven in +apparel, ragged in his coat, polite in speech, of a divine spirit, wise? +another neat in clothes, spruce, full of courtesy, empty of grace, wit, +talk nonsense? + +<p>To see so many lawyers, advocates, so many tribunals, so little justice; so +many magistrates, so little care of common good; so many laws, yet never +more disorders; <span lang="la">Tribunal litium segetem</span>, the Tribunal a labyrinth, so +many thousand suits in one court sometimes, so violently followed? To see +<span lang="la">injustissimum saepe juri praesidentem, impium religioni, imperitissimum +eruditioni, otiosissimum labori, monstrosum humanitati</span>? to see a lamb +<a href="#note337">[337]</a>executed, a wolf pronounce sentence, <span lang="la">latro</span> arraigned, and <span lang="la">fur</span> sit +on the bench, the judge severely punish others, and do worse himself, <a href="#note338">[338]</a> +<span lang="la">cundem furtum facere et punire</span>, <a href="#note339">[339]</a><span lang="la">rapinam plectere, quum sit ipse +raptor</span>? Laws altered, misconstrued, interpreted pro and con, as the +<a href="#note340">[340]</a>judge is made by friends, bribed, or otherwise affected as a nose of +wax, good today, none tomorrow; or firm in his opinion, cast in his? +Sentence prolonged, changed, <span lang="la">ad arbitrium judicis</span>, still the same case, +<a href="#note341">[341]</a>“one thrust out of his inheritance, another falsely put in by favour, +false forged deeds or wills.” <span lang="la">Incisae leges negliguntur</span>, laws are made and +not kept; or if put in execution, <a href="#note342">[342]</a>they be some silly ones that are +punished. As, put case it be fornication, the father will disinherit or +abdicate his child, quite cashier him (out, villain, be gone, come no more +in my sight); a poor man is miserably tormented with loss of his estate +perhaps, goods, fortunes, good name, for ever disgraced, forsaken, and must +do penance to the utmost; a mortal sin, and yet make the worst of it, +<span lang="la">nunquid aliud fecit</span>, saith Tranio in the <a href="#note343">[343]</a>poet, <span lang="la">nisi quod faciunt +summis nati generibus</span>? he hath done no more than what gentlemen usually +do. <a href="#note344">[344]</a><span lang="la">Neque novum, neque mirum, neque secus quam alii solent</span>. For in +a great person, right worshipful Sir, a right honourable grandee, 'tis not a +venial sin, no, not a peccadillo, 'tis no offence at all, a common and +ordinary thing, no man takes notice of it; he justifies it in public, and +peradventure brags of it, +<div class="poem" lang="la"> +<div class="line"><a href="#note345">[345]</a>Nam quod turpe bonis, Titio, Seioque, decebat</div> +<div class="line">Crispinum———</div> +</div> +<div class="bq">For what would be base in good men, Titius, and Seius, became +Crispinus.</div> +<a href="#note346">[346]</a>Many poor men, younger brothers, &c. by reason of bad policy and idle +education (for they are likely brought up in no calling), are compelled to +beg or steal, and then hanged for theft; than which, what can be more +ignominious, <span lang="la">non minus enim turpe principi multa supplicia, quam medico +multa funera</span>, 'tis the governor's fault. <span lang="la">Libentius verberant quam +docent</span>, as schoolmasters do rather correct their pupils, than teach them +when they do amiss. <a href="#note347">[347]</a>“They had more need provide there should be no +more thieves and beggars, as they ought with good policy, and take away the +occasions, than let them run on, as they do to their own destruction: root +out likewise those causes of wrangling, a multitude of lawyers, and compose +controversies, <span lang="la">lites lustrales et seculares</span>, by some more compendious +means.” Whereas now for every toy and trifle they go to law, <a href="#note348">[348]</a><span lang="la">Mugit +litibus insanum forum, et saevit invicem discordantium rabies</span>, they are +ready to pull out one another's throats; and for commodity <a href="#note349">[349]</a>“to squeeze +blood,” saith Hierom, “out of their brother's heart,” defame, lie, +disgrace, backbite, rail, bear false witness, swear, forswear, fight and +wrangle, spend their goods, lives, fortunes, friends, undo one another, to +enrich an harpy advocate, that preys upon them both, and cries <span lang="la">Eia +Socrates, Eia Xantippe</span>; or some corrupt judge, that like the <a href="#note350">[350]</a>kite in +Aesop, while the mouse and frog fought, carried both away. Generally they +prey one upon another as so many ravenous birds, brute beasts, devouring +fishes, no medium, <a href="#note351">[351]</a><span lang="la">omnes hic aut captantur aut captant; aut cadavera +quae lacerantur, aut corvi qui lacerant</span>, either deceive or be deceived; +tear others or be torn in pieces themselves; like so many buckets in a +well, as one riseth another falleth, one's empty, another's full; his ruin +is a ladder to the third; such are our ordinary proceedings. What's the +market? A place, according to <a href="#note352">[352]</a>Anacharsis, wherein they cozen one +another, a trap; nay, what's the world itself? <a href="#note353">[353]</a>A vast chaos, a +confusion of manners, as fickle as the air, <span lang="la">domicilium insanorum</span>, a +turbulent troop full of impurities, a mart of walking spirits, goblins, the +theatre of hypocrisy, a shop of knavery, flattery, a nursery of villainy, +the scene of babbling, the school of giddiness, the academy of vice; a +warfare, <span lang="la">ubi velis nolis pugnandum, aut vincas aut succumbas</span>, in which +kill or be killed; wherein every man is for himself, his private ends, and +stands upon his own guard. No charity, <a href="#note354">[354]</a>love, friendship, fear of God, +alliance, affinity, consanguinity, Christianity, can contain them, but if +they be any ways offended, or that string of commodity be touched, they +fall foul. Old friends become bitter enemies on a sudden for toys and small +offences, and they that erst were willing to do all mutual offices of love +and kindness, now revile and persecute one another to death, with more than +Vatinian hatred, and will not be reconciled. So long as they are behoveful, +they love, or may bestead each other, but when there is no more good to be +expected, as they do by an old dog, hang him up or cashier him: which <a href="#note355">[355]</a> +Cato counts a great indecorum, to use men like old shoes or broken glasses, +which are flung to the dunghill; he could not find in his heart to sell an +old ox, much less to turn away an old servant: but they instead of +recompense, revile him, and when they have made him an instrument of their +villainy, as <a href="#note356">[356]</a>Bajazet the second Emperor of the Turks did by Acomethes +Bassa, make him away, or instead of <a href="#note357">[357]</a>reward, hate him to death, as +Silius was served by Tiberius. In a word, every man for his own ends. Our +<span lang="la">summum bonum</span> is commodity, and the goddess we adore <span lang="la">Dea moneta</span>, Queen +money, to whom we daily offer sacrifice, which steers our hearts, hands, +<a href="#note358">[358]</a>affections, all: that most powerful goddess, by whom we are reared, +depressed, elevated, <a href="#note359">[359]</a>esteemed the sole commandress of our actions, +for which we pray, run, ride, go, come, labour, and contend as fishes do +for a crumb that falleth into the water. It's not worth, virtue, (that's +<span lang="la">bonum theatrale</span>,) wisdom, valour, learning, honesty, religion, or any +sufficiency for which we are respected, but <a href="#note360">[360]</a>money, greatness, office, +honour, authority; honesty is accounted folly; knavery, policy; <a href="#note361">[361]</a>men +admired out of opinion, not as they are, but as they seem to be: such +shifting, lying, cogging, plotting, counterplotting, temporizing, +nattering, cozening, dissembling, <a href="#note362">[362]</a>“that of necessity one must highly +offend God if he be conformable to the world, <span lang="la">Cretizare cum Crete</span>, or +else live in contempt, disgrace and misery.” One takes upon him temperance, +holiness, another austerity, a third an affected kind of simplicity, when +as indeed, he, and he, and he, and the rest are <a href="#note363">[363]</a>“hypocrites, +ambidexters,” outsides, so many turning pictures, a lion on the one side, +a lamb on the other. <a href="#note364">[364]</a>How would Democritus have been affected to see +these things! + +<p>To see a man turn himself into all shapes like a chameleon, or as Proteus, +<span lang="la">omnia transformans sese in miracula rerum</span>, to act twenty parts and +persons at once, for his advantage, to temporise and vary like Mercury the +planet, good with good; bad with bad; having a several face, garb, and +character for every one he meets; of all religions, humours, inclinations; +to fawn like a spaniel, <span lang="la">mentitis et mimicis obsequis</span>; rage like a lion, +bark like a cur, fight like a dragon, sting like a serpent, as meek as a +lamb, and yet again grin like a tiger, weep like a crocodile, insult over +some, and yet others domineer over him, here command, there crouch, +tyrannise in one place, be baffled in another, a wise man at home, a fool +abroad to make others merry. + +<p>To see so much difference betwixt words and deeds, so many parasangs +betwixt tongue and heart, men like stage-players act variety of parts, +<a href="#note365">[365]</a>give good precepts to others, soar aloft, whilst they themselves +grovel on the ground. + +<p>To see a man protest friendship, kiss his hand, <a href="#note366">[366]</a><span lang="la">quem mallet +truncatum videre</span>, <a href="#note367">[367]</a>smile with an intent to do mischief, or cozen him +whom he salutes, <a href="#note368">[368]</a>magnify his friend unworthy with hyperbolical +eulogiums; his enemy albeit a good man, to vilify and disgrace him, yea all +his actions, with the utmost that livor and malice can invent. + +<p>To see a <a href="#note369">[369]</a>servant able to buy out his master, him that carries the mace more +worth than the magistrate, which Plato, <span class="cite">lib. 11, de leg.</span>, absolutely forbids, Epictetus +abhors. A horse that tills the <a href="#note370">[370]</a>land fed with chaff, an idle jade have provender in +abundance; him that makes shoes go barefoot himself, him that sells meat almost +pined; a toiling drudge starve, a drone flourish. + +<p>To see men buy smoke for wares, castles built with fools' heads, men like +apes follow the fashions in tires, gestures, actions: if the king laugh, +all laugh; +<div class="poem" lang="la"> +<div class="line"><a href="#note371">[371]</a>Rides? majore chachiano</div> +<div class="line">Concutitur, flet si lachrymas conspexit amici.</div> +</div> +<a href="#note372">[372]</a>Alexander stooped, so did his courtiers; Alphonsus turned his head, +and so did his parasites. <a href="#note373">[373]</a>Sabina Poppea, Nero's wife, wore +amber-coloured hair, so did all the Roman ladies in an instant, her fashion +was theirs. + +<p>To see men wholly led by affection, admired and censured out of opinion +without judgment: an inconsiderate multitude, like so many dogs in a +village, if one bark all bark without a cause: as fortune's fan turns, if a +man be in favour, or commanded by some great one, all the world applauds +him; <a href="#note374">[374]</a>if in disgrace, in an instant all hate him, and as at the sun +when he is eclipsed, that erst took no notice, now gaze and stare upon him. + +<p>To see a man <a href="#note375">[375]</a>wear his brains in his belly, his guts in his head, an +hundred oaks on his back, to devour a hundred oxen at a meal, nay more, to +devour houses and towns, or as those Anthropophagi, <a href="#note376">[376]</a>to eat one +another. + +<p>To see a man roll himself up like a snowball, from base beggary to right +worshipful and right honourable titles, unjustly to screw himself into +honours and offices; another to starve his genius, damn his soul to gather +wealth, which he shall not enjoy, which his prodigal son melts and consumes +in an instant. <a href="#note377">[377]</a> + +<p>To see the <span lang="gr">κακοζηλίαν</span> of our times, a man bend all his forces, +means, time, fortunes, to be a favorite's favorite's favorite, &c., a +parasite's parasite's parasite, that may scorn the servile world as having +enough already. + +<p>To see an hirsute beggar's brat, that lately fed on scraps, crept and +whined, crying to all, and for an old jerkin ran of errands, now ruffle in +silk and satin, bravely mounted, jovial and polite, now scorn his old +friends and familiars, neglect his kindred, insult over his betters, +domineer over all. + +<p>To see a scholar crouch and creep to an illiterate peasant for a meal's +meat; a scrivener better paid for an obligation; a falconer receive greater +wages than a student; a lawyer get more in a day than a philosopher in a +year, better reward for an hour, than a scholar for a twelvemonth's study; +him that can <a href="#note378">[378]</a>paint Thais, play on a fiddle, curl hair, &c., sooner +get preferment than a philologer or a poet. + +<p>To see a fond mother, like Aesop's ape, hug her child to death, a <a href="#note379">[379]</a> +wittol wink at his wife's honesty, and too perspicuous in all other +affairs; one stumble at a straw, and leap over a block; rob Peter, and pay +Paul; scrape unjust sums with one hand, purchase great manors by +corruption, fraud and cozenage, and liberally to distribute to the poor +with the other, give a remnant to pious uses, &c. Penny wise, pound +foolish; blind men judge of colours; wise men silent, fools talk; <a href="#note380">[380]</a> +find fault with others, and do worse themselves; <a href="#note381">[381]</a>denounce that in +public which he doth in secret; and which Aurelius Victor gives out of +Augustus, severely censure that in a third, of which he is most guilty +himself. + +<p>To see a poor fellow, or an hired servant venture his life for his new +master that will scarce give him his wages at year's end; A country colon +toil and moil, till and drudge for a prodigal idle drone, that devours all +the gain, or lasciviously consumes with fantastical expenses; A noble man +in a bravado to encounter death, and for a small flash of honour to cast +away himself; A worldling tremble at an executor, and yet not fear +hell-fire; To wish and hope for immortality, desire to be happy, and yet by +all means avoid death, a necessary passage to bring him to it. + +<p>To see a foolhardy fellow like those old Danes, <span lang="la">qui decollari malunt quam +verberari</span>, die rather than be punished, in a sottish humour embrace death +with alacrity, yet <a href="#note382">[382]</a>scorn to lament his own sins and miseries, or his +clearest friends' departures. + +<p>To see wise men degraded, fools preferred, one govern towns and cities, and +yet a silly woman overrules him at home; <a href="#note383">[383]</a>Command a province, and yet +his own servants or children prescribe laws to him, as Themistocles' son +did in Greece; <a href="#note384">[384]</a>“What I will” (said he) “my mother will, and what my +mother will, my father doth.” To see horses ride in a coach, men draw it; +dogs devour their masters; towers build masons; children rule; old men go +to school; women wear the breeches; <a href="#note385">[385]</a>sheep demolish towns, devour men, +&c. And in a word, the world turned upside downward. <span lang="la">O viveret +Democritus</span>. + +<p><a href="#note386">[386]</a>To insist in every particular were one of Hercules' labours, there's +so many ridiculous instances, as motes in the sun. <span lang="la">Quantum est in rebus +inane</span>? (How much vanity there is in things!) And who can speak of all? +<span lang="la">Crimine ab uno disce omnes</span>, take this for a taste. + +<p>But these are obvious to sense, trivial and well known, easy to be +discerned. How would Democritus have been moved, had he seen <a href="#note387">[387]</a>the +secrets of their hearts? If every man had a window in his breast, which +Momus would have had in Vulcan's man, or that which Tully so much wished it +were written in every man's forehead, <span lang="la">Quid quisque de republica sentiret</span>, +what he thought; or that it could be effected in an instant, which Mercury +did by Charon in Lucian, by touching of his eyes, to make him discern +<span lang="la">semel et simul rumores et susurros</span>. +<div class="poem" lang="la"> +<div class="line">Spes hominum caecas, morbos, votumque labores,</div> +<div class="line">Et passim toto volitantes aethere curas.</div> +</div> +<div class="poem"> +<div class="line">Blind hopes and wishes, their thoughts and affairs,</div> +<div class="line">Whispers and rumours, and those flying cares.</div> +</div> +That he could <span lang="la">cubiculorum obductas foras recludere et secreta cordium +penetrare</span>, which <a href="#note388">[388]</a>Cyprian desired, open doors and locks, shoot bolts, +as Lucian's Gallus did with a feather of his tail: or Gyges' invisible +ring, or some rare perspective glass, or <i>Otacousticon</i>, which would so +multiply species, that a man might hear and see all at once (as <a href="#note389">[389]</a> +Martianus Capella's Jupiter did in a spear which he held in his hand, which +did present unto him all that was daily done upon the face of the earth), +observe cuckolds' horns, forgeries of alchemists, the philosopher's stone, +new projectors, &c., and all those works of darkness, foolish vows, hopes, +fears and wishes, what a deal of laughter would it have afforded? He should +have seen windmills in one man's head, an hornet's nest in another. Or had +he been present with Icaromenippus in Lucian at Jupiter's whispering place, +<a href="#note390">[390]</a>and heard one pray for rain, another for fair weather; one for his +wife's, another for his father's death, &c.; “to ask that at God's hand +which they are abashed any man should hear:” How would he have been +confounded? Would he, think you, or any man else, say that these men were +well in their wits? +<span lang="la">Haec sani esse hominis quis sanus juret Orestes</span>? +Can all the hellebore in the Anticyrae cure these men? No, sure, <a href="#note391">[391]</a>“an acre +of hellebore will not do it.” + +<p>That which is more to be lamented, they are mad like Seneca's blind woman, +and will not acknowledge, or <a href="#note392">[392]</a>seek for any cure of it, for <span lang="la">pauci +vident morbum suum, omnes amant</span>. If our leg or arm offend us, we covet by +all means possible to redress it; <a href="#note393">[393]</a>and if we labour of a bodily +disease, we send for a physician; but for the diseases of the mind we take +no notice of them: <a href="#note394">[394]</a>Lust harrows us on the one side; envy, anger, +ambition on the other. We are torn in pieces by our passions, as so many +wild horses, one in disposition, another in habit; one is melancholy, +another mad; <a href="#note395">[395]</a>and which of us all seeks for help, doth acknowledge his +error, or knows he is sick? As that stupid fellow put out the candle +because the biting fleas should not find him; he shrouds himself in an +unknown habit, borrowed titles, because nobody should discern him. Every +man thinks with himself, <span lang="la">Egomet videor mihi sanus</span>, I am well, I am wise, +and laughs at others. And 'tis a general fault amongst them all, that <a href="#note396">[396]</a> +which our forefathers have approved, diet, apparel, opinions, humours, +customs, manners, we deride and reject in our time as absurd. Old men +account juniors all fools, when they are mere dizzards; and as to +sailors, +———<span lang="la">terraeque urbesque recedunt</span>——— +they move, the land stands still, +the world hath much more wit, they dote themselves. Turks deride us, we +them; Italians Frenchmen, accounting them light headed fellows, the French +scoff again at Italians, and at their several customs; Greeks have +condemned all the world but themselves of barbarism, the world as much +vilifies them now; we account Germans heavy, dull fellows, explode many of +their fashions; they as contemptibly think of us; Spaniards laugh at all, +and all again at them. So are we fools and ridiculous, absurd in our +actions, carriages, diet, apparel, customs, and consultations; we <a href="#note397">[397]</a> +scoff and point one at another, when as in conclusion all are fools, <a href="#note398">[398]</a> +“and they the veriest asses that hide their ears most.” A private man if he +be resolved with himself, or set on an opinion, accounts all idiots and +asses that are not affected as he is, +<a href="#note399">[399]</a>———<span lang="la">nil rectum, nisi quod placuit +sibi, ducit</span>, +that are not so minded, <a href="#note400">[400]</a>(<span lang="la">quodque volunt homines se +bene velle putant</span>,) all fools that think not as he doth: he will not say +with Atticus, <span lang="la">Suam quisque sponsam, mihi meam</span>, let every man enjoy his +own spouse; but his alone is fair, <span lang="la">suus amor</span>, &c. and scorns all in +respect of himself <a href="#note401">[401]</a>will imitate none, hear none <a href="#note402">[402]</a>but himself, as +Pliny said, a law and example to himself. And that which Hippocrates, in +his epistle to Dionysius, reprehended of old, is verified in our times, +<span lang="la">Quisque in alio superfluum esse censet, ipse quod non habet nec curat</span>, +that which he hath not himself or doth not esteem, he accounts superfluity, +an idle quality, a mere foppery in another: like Aesop's fox, when he had +lost his tail, would have all his fellow foxes cut off theirs. The Chinese +say, that we Europeans have one eye, they themselves two, all the world +else is blind: (though <a href="#note403">[403]</a>Scaliger accounts them brutes too, <span lang="la">merum +pecus</span>,) so thou and thy sectaries are only wise, others indifferent, the +rest beside themselves, mere idiots and asses. Thus not acknowledging our +own errors and imperfections, we securely deride others, as if we alone were +free, and spectators of the rest, accounting it an excellent thing, as +indeed it is, <span lang="la">Aliena optimum frui insania</span>, to make ourselves merry with +other men's obliquities, when as he himself is more faulty than the rest, +<span lang="la">mutato nomine, de te fabula narratur</span>, he may take himself by the nose for +a fool; and which one calls <span lang="la">maximum stultitiae specimen</span>, to be ridiculous +to others, and not to perceive or take notice of it, as Marsyas was when he +contended with Apollo, <span lang="la">non intelligens se deridiculo haberi</span>, saith <a href="#note404">[404]</a> +Apuleius; 'tis his own cause, he is a convicted madman, as <a href="#note405">[405]</a>Austin +well infers “in the eyes of wise men and angels he seems like one, that to +our thinking walks with his heels upwards.” So thou laughest at me, and I +at thee, both at a third; and he returns that of the poet upon us again, +<a href="#note406">[406]</a><span lang="la">Hei mihi, insanire me aiunt, quum ipsi ultro insaniant</span>. We accuse +others of madness, of folly, and are the veriest dizzards ourselves. For it +is a great sign and property of a fool (which <span class="bibcite">Eccl. x. 3</span>, points at) out of +pride and self-conceit to insult, vilify, condemn, censure, and call other +men fools (<span lang="la">Non videmus manticae quod a tergo est</span>) to tax that in others of +which we are most faulty; teach that which we follow not ourselves: For an +inconstant man to write of constancy, a profane liver prescribe rules of +sanctity and piety, a dizzard himself make a treatise of wisdom, or with +Sallust to rail downright at spoilers of countries, and yet in <a href="#note407">[407]</a>office +to be a most grievous poller himself. This argues weakness, and is an +evident sign of such parties' indiscretion. <a href="#note408">[408]</a><span lang="la">Peccat uter nostrum +cruce dignius</span>? “Who is the fool now?” Or else peradventure in some places +we are all mad for company, and so 'tis not seen, <span lang="la">Satietas erroris et +dementiae, pariter absurditatem et admirationem tollit</span>. 'Tis with us, as it +was of old (in <a href="#note409">[409]</a>Tully's censure at least) with C. Pimbria in Rome, a +bold, hair-brain, mad fellow, and so esteemed of all, such only excepted, +that were as mad as himself: now in such a case there is <a href="#note410">[410]</a>no notice +taken of it. +<div class="poem" lang="la"> +<div class="line">Nimirum insanus paucis videatur; eo quod</div> +<div class="line">Maxima pars hominum morbo jactatur eodem.</div> +</div> +<div class="poem"> +<div class="line">When all are mad, where all are like opprest</div> +<div class="line">Who can discern one mad man from the rest?</div> +</div> +But put case they do perceive it, and some one be manifestly convicted of +madness, <a href="#note411">[411]</a>he now takes notice of his folly, be it in action, gesture, +speech, a vain humour he hath in building, bragging, jangling, spending, +gaming, courting, scribbling, prating, for which he is ridiculous to +others, <a href="#note412">[412]</a>on which he dotes, he doth acknowledge as much: yet with all +the rhetoric thou hast, thou canst not so recall him, but to the contrary +notwithstanding, he will persevere in his dotage. 'Tis <span lang="la">amabilis insania, +et mentis gratissimus error</span>, so pleasing, so delicious, that he <a href="#note413">[413]</a> +cannot leave it. He knows his error, but will not seek to decline it, tell +him what the event will be, beggary, sorrow, sickness, disgrace, shame, +loss, madness, yet <a href="#note414">[414]</a>“an angry man will prefer vengeance, a lascivious +his whore, a thief his booty, a glutton his belly, before his welfare.” +Tell an epicure, a covetous man, an ambitious man of his irregular course, +wean him from it a little, <span lang="la">pol me occidistis amici</span>, he cries anon, you +have undone him, and as <a href="#note415">[415]</a>a “dog to his vomit,” he returns to it again; +no persuasion will take place, no counsel, say what thou canst, +<div class="poem" lang="la"> +<div class="line">Clames licet et mare coelo</div> +<div class="line">———Confundas, surdo narras,<a href="#note416">[416]</a></div> +</div> +demonstrate as Ulysses did to <a href="#note417">[417]</a>Elpenor and Gryllus, and the rest of +his companions “those swinish men,” he is irrefragable in his humour, he +will be a hog still; bray him in a mortar, he will be the same. If he be in +an heresy, or some perverse opinion, settled as some of our ignorant +Papists are, convince his understanding, show him the several follies and +absurd fopperies of that sect, force him to say, <span lang="la">veris vincor</span>, make it as +clear as the sun, <a href="#note418">[418]</a>he will err still, peevish and obstinate as he is; +and as he said <a href="#note419">[419]</a><span lang="la">si in hoc erro, libenter erro, nec hunc errorem +auferri mihi volo</span>; I will do as I have done, as my predecessors have done, +<a href="#note420">[420]</a>and as my friends now do: I will dote for company. Say now, are these +men <a href="#note421">[421]</a>mad or no, <a href="#note422">[422]</a><span lang="la">Heus age responde</span>? are they ridiculous? <span lang="la">cedo +quemvis arbitrum</span>, are they <span lang="la">sanae mentis</span>, sober, wise, and discreet? have +they common sense? +———<a href="#note423">[423]</a><span lang="la">uter est insanior horum</span>? +I am of Democritus' +opinion for my part, I hold them worthy to be laughed at; a company of +brain-sick dizzards, as mad as <a href="#note424">[424]</a>Orestes and Athamas, that they may go +“ride the ass,” and all sail along to the Anticyrae, in the “ship of fools” +for company together. I need not much labour to prove this which I say +otherwise than thus, make any solemn protestation, or swear, I think you +will believe me without an oath; say at a word, are they fools? I refer it +to you, though you be likewise fools and madmen yourselves, and I as mad to +ask the question; for what said our comical Mercury? +<div class="poem" lang="la"> +<div class="line"><a href="#note425">[425]</a>Justum ab injustis petere insipientia est.</div> +</div> +<div class="poem"> +<div class="line">I'll stand to your censure yet, what think you?</div> +</div> +<p>But forasmuch as I undertook at first, that kingdoms, provinces, families, +were melancholy as well as private men, I will examine them in particular, +and that which I have hitherto dilated at random, in more general terms, I +will particularly insist in, prove with more special and evident arguments, +testimonies, illustrations, and that in brief. +<a href="#note426">[426]</a><span lang="la">Nunc accipe quare desipiant omnes aeque ac tu.</span> +My first argument is borrowed from Solomon, an +arrow drawn out of his sententious quiver, <span class="bibcite">Pro. iii. 7</span>, “Be not wise in +thine own eyes.” And <span class="bibcite">xxvi. 12</span>, “Seest thou a man wise in his own conceit? +more hope is of a fool than of him.” Isaiah pronounceth a woe against such +men, <span class="bibcite">cap. v. 21</span>, “that are wise in their own eyes, and prudent in their own +sight.” For hence we may gather, that it is a great offence, and men are +much deceived that think too well of themselves, an especial argument to +convince them of folly. Many men (saith <a href="#note427">[427]</a>Seneca) “had been without +question wise, had they not had an opinion that they had attained to +perfection of knowledge already, even before they had gone half way,” too +forward, too ripe, <span lang="la">praeproperi</span>, too quick and ready, <a href="#note428">[428]</a><span lang="la">cito +prudentes, cito pii, cito mariti, cito patres, cito sacerdotes, cito omnis +officii capaces et curiosi</span>, they had too good a conceit of themselves, and +that marred all; of their worth, valour, skill, art, learning, judgment, +eloquence, their good parts; all their geese are swans, and that manifestly +proves them to be no better than fools. In former times they had but seven +wise men, now you can scarce find so many fools. Thales sent the golden +tripos, which the fishermen found, and the oracle commanded to be <a href="#note429">[429]</a> +“given to the wisest, to Bias, Bias to Solon,” &c. If such a thing were now +found, we should all fight for it, as the three goddesses did for the +golden apple, we are so wise: we have women politicians, children +metaphysicians; every silly fellow can square a circle, make perpetual +motions, find the philosopher's stone, interpret Apocalypses, make new +Theories, a new system of the world, new Logic, new Philosophy, &c. <span lang="la">Nostra +utique regio</span>, saith <a href="#note430">[430]</a>Petronius, “our country is so full of deified +spirits, divine souls, that you may sooner find a God than a man amongst +us,” we think so well of ourselves, and that is an ample testimony of much +folly. + +<p>My second argument is grounded upon the like place of Scripture, which +though before mentioned in effect, yet for some reasons is to be repeated +(and by Plato's good leave, I may do it, <a href="#note431">[431]</a><span lang="gr">δίς τὸ καλὸν ρηθέν +ὀυδέν βλάπτει</span>) “Fools” (saith David) “by reason of their transgressions.” &c. +<span class="bibcite">Psal. cvii. 17</span>. Hence Musculus infers all transgressors must needs be +fools. So we read <span class="bibcite">Rom. ii.</span>, “Tribulation and anguish on the soul of every +man that doeth evil;” but all do evil. And <span class="bibcite">Isaiah, lxv. 14</span>, “My servant +shall sing for joy, and <a href="#note432">[432]</a>ye shall cry for sorrow of heart, and +vexation of mind.” 'Tis ratified by the common consent of all philosophers. +“Dishonesty” (saith Cardan) “is nothing else but folly and madness.” <a href="#note433">[433]</a> +<span lang="la">Probus quis nobiscum vivit</span>? Show me an honest man, <span lang="la">Nemo malus qui non +stultus</span>, 'tis Fabius' aphorism to the same end. If none honest, none wise, +then all fools. And well may they be so accounted: for who will account him +otherwise, <span lang="la">Qui iter adornat in occidentem, quum properaret in orientem</span>? +that goes backward all his life, westward, when he is bound to the east? or +hold him a wise man (saith <a href="#note434">[434]</a>Musculus) “that prefers momentary +pleasures to eternity, that spends his master's goods in his absence, +forthwith to be condemned for it?” <span lang="la">Nequicquam sapit qui sibi non sapit</span>, +who will say that a sick man is wise, that eats and drinks to overthrow the +temperature of his body? Can you account him wise or discreet that would +willingly have his health, and yet will do nothing that should procure or +continue it? <a href="#note435">[435]</a>Theodoret, out of Plotinus the Platonist, “holds it a +ridiculous thing for a man to live after his own laws, to do that which is +offensive to God, and yet to hope that he should save him: and when he +voluntarily neglects his own safety, and contemns the means, to think to be +delivered by another:” who will say these men are wise? + +<p>A third argument may be derived from the precedent, <a href="#note436">[436]</a>all men are +carried away with passion, discontent, lust, pleasures, &c., they generally +hate those virtues they should love, and love such vices they should hate. +Therefore more than melancholy, quite mad, brute beasts, and void of +reason, so Chrysostom contends; “or rather dead and buried alive,” as <a href="#note437">[437]</a> +Philo Judeus concludes it for a certainty, “of all such that are carried +away with passions, or labour of any disease of the mind. Where is fear and +sorrow,” there <a href="#note438">[438]</a>Lactantius stiffly maintains, “wisdom cannot dwell,” +<div class="poem" lang="la"> +<div class="line">———qui cupiet, metuet quoque porro,</div> +<div class="line">Qui metuens vivit, liber mihi non erit unquam.<a href="#note439">[439]</a></div> +</div> +Seneca and the rest of the stoics are of opinion, that where is any the +least perturbation, wisdom may not be found. “What more ridiculous,” as +<a href="#note440">[440]</a>Lactantius urges, than to hear how Xerxes whipped the Hellespont, +threatened the Mountain Athos, and the like. To speak <span lang="la">ad rem</span>, who is free +from passion? <a href="#note441">[441]</a><span lang="la">Mortalis nemo est quem non attingat dolor, morbusve</span>, +as <a href="#note442">[442]</a>Tully determines out of an old poem, no mortal men can avoid +sorrow and sickness, and sorrow is an inseparable companion from +melancholy. <a href="#note443">[443]</a>Chrysostom pleads farther yet, that they are more than +mad, very beasts, stupefied and void of common sense: “For how” (saith he) +“shall I know thee to be a man, when thou kickest like an ass, neighest like +a horse after women, ravest in lust like a bull, ravenest like a bear, +stingest like a scorpion, rakest like a wolf, as subtle as a fox, as +impudent as a dog? Shall I say thou art a man, that hast all the symptoms +of a beast? How shall I know thee to be a man? by thy shape? That affrights +me more, when I see a beast in likeness of a man.” + +<p><a href="#note444">[444]</a>Seneca calls that of Epicurus, <span lang="la">magnificam vocem</span>, an heroical +speech, “A fool still begins to live,” and accounts it a filthy lightness +in men, every day to lay new foundations of their life, but who doth +otherwise? One travels, another builds; one for this, another for that +business, and old folks are as far out as the rest; <span lang="la">O dementem +senectutem</span>, Tully exclaims. Therefore young, old, middle age, are all +stupid, and dote. + +<p><a href="#note445">[445]</a>Aeneas Sylvius, amongst many other, sets down three special ways to +find a fool by. He is a fool that seeks that he cannot find: he is a fool +that seeks that, which being found will do him more harm than good: he is a +fool, that having variety of ways to bring him to his journey's end, takes +that which is worst. If so, methinks most men are fools; examine their +courses, and you shall soon perceive what dizzards and mad men the major +part are. + +<p>Beroaldus will have drunkards, afternoon men, and such as more than +ordinarily delight in drink, to be mad. The first pot quencheth thirst, so +Panyasis the poet determines in <span lang="la">Athenaeus, secunda gratiis, horis et +Dyonisio</span>: the second makes merry, the third for pleasure, <span lang="la">quarta, ad +insaniam</span>, the fourth makes them mad. If this position be true, what a +catalogue of mad men shall we have? what shall they be that drink four +times four? <span lang="la">Nonne supra omnem furorem, supra omnem insanian reddunt +insanissimos</span>? I am of his opinion, they are more than mad, much worse than +mad. + +<p>The <a href="#note446">[446]</a>Abderites condemned Democritus for a mad man, because he was +sometimes sad, and sometimes again profusely merry. <span lang="la">Hac Patria</span> (saith +Hippocrates) <span lang="la">ob risum furere et insanire dicunt</span>, his countrymen hold him +mad because he laughs; <a href="#note447">[447]</a>and therefore “he desires him to advise all +his friends at Rhodes, that they do not laugh too much, or be over sad.” +Had those Abderites been conversant with us, and but seen what <a href="#note448">[448]</a> +fleering and grinning there is in this age, they would certainly have +concluded, we had been all out of our wits. + +<p>Aristotle in his Ethics holds <span lang="la">felix idemque sapiens</span>, to be wise and +happy, are reciprocal terms, <span lang="la">bonus idemque sapiens honestus</span>. 'Tis <a href="#note449">[449]</a> +Tully's paradox, “wise men are free, but fools are slaves,” liberty is a +power to live according to his own laws, as we will ourselves: who hath +this liberty? who is free? +<div class="poem" lang="la"> +<div class="line"><a href="#note450">[450]</a>———sapiens sibique imperiosus,</div> +<div class="line">Quem neque pauperis, neque mors, neque vincula terrent,</div> +<div class="line">Responsare cupidinibus, contemnere honores</div> +<div class="line">Fortis, et in seipso totus teres atque rotundus.</div> +</div> +<div class="poem"> +<div class="line">He is wise that can command his own will,</div> +<div class="line">Valiant and constant to himself still,</div> +<div class="line">Whom poverty nor death, nor bands can fright,</div> +<div class="line">Checks his desires, scorns honours, just and right.</div> +</div> +But where shall such a man be found? If no where, then <span lang="la">e diametro</span>, we are +all slaves, senseless, or worse. <span lang="la">Nemo malus felix</span>. But no man is happy +in this life, none good, therefore no man wise. +<a href="#note451">[451]</a><span lang="la">Rari quippe boni</span>——— +For one virtue you shall find ten vices in the same party; <span lang="la">pauci +Promethei, multi Epimethei</span>. We may peradventure usurp the name, or +attribute it to others for favour, as Carolus Sapiens, Philippus Bonus, +Lodovicus Pius, &c., and describe the properties of a wise man, as Tully +doth an orator, Xenophon Cyrus, Castilio a courtier, Galen temperament, an +aristocracy is described by politicians. But where shall such a man be +found? +<div class="poem" lang="la"> +<div class="line">Vir bonus et sapiens, qualem vix repperit unum</div> +<div class="line">Millibus e multis hominum consultus Apollo.</div> +</div> +<div class="poem"> +<div class="line">A wise, a good man in a million,</div> +<div class="line">Apollo consulted could scarce find one.</div> +</div> +<p>A man is a miracle of himself, but Trismegistus adds, <span lang="la">Maximum miraculum +homo sapiens</span>, a wise man is a wonder: <span lang="la">multi Thirsigeri, pauci Bacchi</span>. + +<p>Alexander when he was presented with that rich and costly casket of king +Darius, and every man advised him what to put in it, he reserved it to keep +Homer's works, as the most precious jewel of human wit, and yet <a href="#note452">[452]</a> +Scaliger upbraids Homer's muse, <span lang="la">Nutricem insanae sapientiae</span>, a nursery of +madness, <a href="#note453">[453]</a>impudent as a court lady, that blushes at nothing. Jacobus +Mycillus, Gilbertus Cognatus, Erasmus, and almost all posterity admire +Lucian's luxuriant wit, yet Scaliger rejects him in his censure, and calls +him the Cerberus of the muses. Socrates, whom all the world so much +magnified, is by Lactantius and Theodoret condemned for a fool. Plutarch +extols Seneca's wit beyond all the Greeks, <span lang="la">nulli secundus</span>, yet <a href="#note454">[454]</a> +Seneca saith of himself, “when I would solace myself with a fool, I reflect +upon myself, and there I have him.” Cardan, in his Sixteenth Book of +Subtleties, reckons up twelve supereminent, acute philosophers, for worth, +subtlety, and wisdom: Archimedes, Galen, Vitruvius, Architas Tarentinus, +Euclid, Geber, that first inventor of Algebra, Alkindus the Mathematician, +both Arabians, with others. But his <span lang="la">triumviri terrarum</span> far beyond the +rest, are Ptolomaeus, Plotinus, Hippocrates. Scaliger <span class="cite">exercitat. 224</span>, +scoffs at this censure of his, calls some of them carpenters and +mechanicians, he makes Galen <span lang="la">fimbriam Hippocratis</span>, a skirt of +Hippocrates: and the said <a href="#note455">[455]</a>Cardan himself elsewhere condemns both +Galen and Hippocrates for tediousness, obscurity, confusion. Paracelsus +will have them both mere idiots, infants in physic and philosophy. Scaliger +and Cardan admire Suisset the Calculator, <span lang="la">qui pene modum excessit humani +ingenii</span>, and yet <a href="#note456">[456]</a>Lod. Vives calls them <span lang="la">nugas Suisseticas</span>: and +Cardan, opposite to himself in another place, contemns those ancients in +respect of times present, <a href="#note457">[457]</a><span lang="la">Majoresque nostros ad presentes collatos +juste pueros appellari</span>. In conclusion, the said <a href="#note458">[458]</a>Cardan and Saint +Bernard will admit none into this catalogue of wise men, <a href="#note459">[459]</a>but only +prophets and apostles; how they esteem themselves, you have heard before. +We are worldly-wise, admire ourselves, and seek for applause: but hear +Saint <a href="#note460">[460]</a>Bernard, <span lang="la">quanto magis foras es sapiens, tanto magis intus +stultus efficeris</span>, &c. <span lang="la">in omnibus es prudens, circa teipsum insipiens</span>: +the more wise thou art to others, the more fool to thyself. I may not deny +but that there is some folly approved, a divine fury, a holy madness, even +a spiritual drunkenness in the saints of God themselves; <span lang="la">sanctum insanium</span> +Bernard calls it (though not as blaspheming <a href="#note461">[461]</a>Vorstius, would infer it +as a passion incident to God himself, but) familiar to good men, as that of +Paul, <span class="bibcite">2 Cor.</span> “he was a fool,” &c. and <span class="bibcite">Rom. ix.</span> he wisheth himself to be +anathematised for them. Such is that drunkenness which Ficinus speaks of, +when the soul is elevated and ravished with a divine taste of that heavenly +nectar, which poets deciphered by the sacrifice of Dionysius, and in this +sense with the poet, <a href="#note462">[462]</a><span lang="la">insanire lubet</span>, as Austin exhorts us, <span lang="la">ad +ebrietatem se quisque paret</span>, let's all be mad and <a href="#note463">[463]</a>drunk. But we +commonly mistake, and go beyond our commission, we reel to the opposite +part, <a href="#note464">[464]</a>we are not capable of it, <a href="#note465">[465]</a>and as he said of the Greeks, +<span lang="la">Vos Graeci semper pueri, vos Britanni, Galli, Germani, Itali</span>, &c. you are +a company of fools. + +<p>Proceed now <span lang="la">a partibus ad totum</span>, or from the whole to parts, and you +shall find no other issue, the parts shall be sufficiently dilated in this +following Preface. The whole must needs follow by a sorites or induction. +Every multitude is mad, <a href="#note466">[466]</a><span lang="la">bellua multorum capitum</span>, (a many-headed +beast), precipitate and rash without judgment, <span lang="la">stultum animal</span>, a roaring +rout. <a href="#note467">[467]</a>Roger Bacon proves it out of Aristotle, <span lang="la">Vulgus dividi in +oppositum contra sapientes, quod vulgo videtur verum, falsum est</span>; that +which the commonalty accounts true, is most part false, they are still +opposite to wise men, but all the world is of this humour (<span lang="la">vulgus</span>), and +thou thyself art <span lang="la">de vulgo</span>, one of the commonalty; and he, and he, and so +are all the rest; and therefore, as Phocion concludes, to be approved in +nought you say or do, mere idiots and asses. Begin then where you will, go +backward or forward, choose out of the whole pack, wink and choose, you +shall find them all alike, “never a barrel better herring.” + +<p>Copernicus, Atlas his successor, is of opinion, the earth is a planet, +moves and shines to others, as the moon doth to us. Digges, Gilbert, +Keplerus, Origanus, and others, defend this hypothesis of his in sober +sadness, and that the moon is inhabited: if it be so that the earth is a +moon, then are we also giddy, vertiginous and lunatic within this sublunary +maze. + +<p>I could produce such arguments till dark night: if you should hear the +rest, +<div class="poem" lang="la"> +<div class="line">Ante diem clauso component vesper Olimpo:</div> +</div> +<div class="poem"> +<div class="line">Through such a train of words if I should run,</div> +<div class="line">The day would sooner than the tale be done:</div> +</div> +but according to my promise, I will descend to particulars. This melancholy +extends itself not to men only, but even to vegetals and sensibles. I speak +not of those creatures which are saturnine, melancholy by nature, as lead, +and such like minerals, or those plants, rue, cypress, &c. and hellebore +itself, of which <a href="#note468">[468]</a>Agrippa treats, fishes, birds, and beasts, hares, +conies, dormice, &c., owls, bats, nightbirds, but that artificial, which is +perceived in them all. Remove a plant, it will pine away, which is +especially perceived in date trees, as you may read at large in +Constantine's husbandry, that antipathy betwixt the vine and the cabbage, +vine and oil. Put a bird in a cage, he will die for sullenness, or a beast +in a pen, or take his young ones or companions from him, and see what +effect it will cause. But who perceives not these common passions of +sensible creatures, fear, sorrow, &c. Of all other, dogs are most subject +to this malady, insomuch some hold they dream as men do, and through +violence of melancholy run mad; I could relate many stories of dogs that +have died for grief, and pined away for loss of their masters, but they are +common in every <a href="#note469">[469]</a>author. + +<p>Kingdoms, provinces, and politic bodies are likewise sensible and subject +to this disease, as <a href="#note470">[470]</a>Boterus in his politics hath proved at large. “As +in human bodies” (saith he) “there be divers alterations proceeding from +humours, so be there many diseases in a commonwealth, which do as diversely +happen from several distempers,” as you may easily perceive by their +particular symptoms. For where you shall see the people civil, obedient to +God and princes, judicious, peaceable and quiet, rich, fortunate, <a href="#note471">[471]</a>and +flourish, to live in peace, in unity and concord, a country well tilled, +many fair built and populous cities, <span lang="la">ubi incolae nitent</span> as old <a href="#note472">[472]</a>Cato +said, the people are neat, polite and terse, <span lang="la">ubi bene, beateque vivunt</span>, +which our politicians make the chief end of a commonwealth; and which <a href="#note473">[473]</a> +Aristotle, <span class="cite">Polit. lib. 3, cap. 4</span>, calls <span lang="la">Commune bonum</span>, Polybius <span class="cite">lib. 6</span>, +<span lang="la">optabilem et selectum statum</span>, that country is free from melancholy; as it +was in Italy in the time of Augustus, now in China, now in many other +flourishing kingdoms of Europe. But whereas you shall see many discontents, +common grievances, complaints, poverty, barbarism, beggary, plagues, wars, +rebellions, seditions, mutinies, contentions, idleness, riot, epicurism, +the land lie untilled, waste, full of bogs, fens, deserts, &c., cities +decayed, base and poor towns, villages depopulated, the people squalid, +ugly, uncivil; that kingdom, that country, must needs be discontent, +melancholy, hath a sick body, and had need to be reformed. + +<p>Now that cannot well be effected, till the causes of these maladies be +first removed, which commonly proceed from their own default, or some +accidental inconvenience: as to be situated in a bad clime, too far north, +sterile, in a barren place, as the desert of Libya, deserts of Arabia, +places void of waters, as those of Lop and Belgian in Asia, or in a bad +air, as at Alexandretta, Bantam, Pisa, Durrazzo, S. John de Ulloa, &c., +or in danger of the sea's continual inundations, as in many places of the +Low Countries and elsewhere, or near some bad neighbours, as Hungarians to +Turks, Podolians to Tartars, or almost any bordering countries, they live +in fear still, and by reason of hostile incursions are oftentimes left +desolate. So are cities by reason <a href="#note474">[474]</a>of wars, fires, plagues, +inundations, <a href="#note475">[475]</a>wild beasts, decay of trades, barred havens, the sea's +violence, as Antwerp may witness of late, Syracuse of old, Brundusium in +Italy, Rye and Dover with us, and many that at this day suspect the sea's +fury and rage, and labour against it as the Venetians to their inestimable +charge. But the most frequent maladies are such as proceed from themselves, +as first when religion and God's service is neglected, innovated or +altered, where they do not fear God, obey their prince, where atheism, +epicurism, sacrilege, simony, &c., and all such impieties are freely +committed, that country cannot prosper. When Abraham came to Gerar, and saw +a bad land, he said, sure the fear of God was not in that place. <a href="#note476">[476]</a> +Cyprian Echovius, a Spanish chorographer, above all other cities of Spain, +commends Borcino, “in which there was no beggar, no man poor, &c., but all +rich, and in good estate, and he gives the reason, because they were more +religious than, their neighbours:” why was Israel so often spoiled by their +enemies, led into captivity, &c., but for their idolatry, neglect of God's +word, for sacrilege, even for one Achan's fault? And what shall we except +that have such multitudes of Achans, church robbers, simoniacal patrons, +&c., how can they hope to flourish, that neglect divine duties, that live +most part like Epicures? + +<p>Other common grievances are generally noxious to a body politic; alteration +of laws and customs, breaking privileges, general oppressions, seditions, +&c., observed by <a href="#note477">[477]</a>Aristotle, Bodin, Boterus, Junius, Arniscus, &c. I +will only point at some of chiefest. <a href="#note478">[478]</a><span lang="la">Impotentia gubernandi, ataxia</span>, +confusion, ill government, which proceeds from unskilful, slothful, +griping, covetous, unjust, rash, or tyrannizing magistrates, when they are +fools, idiots, children, proud, wilful, partial, indiscreet, oppressors, +giddy heads, tyrants, not able or unfit to manage such offices: <a href="#note479">[479]</a>many +noble cities and flourishing kingdoms by that means are desolate, the whole +body groans under such heads, and all the members must needs be +disaffected, as at this day those goodly provinces in Asia Minor, &c. groan +under the burthen of a Turkish government; and those vast kingdoms of +Muscovia, Russia, <a href="#note480">[480]</a>under a tyrannizing duke. Who ever heard of more +civil and rich populous countries than those of “Greece, Asia Minor, +abounding with all <a href="#note481">[481]</a>wealth, multitudes of inhabitants, force, power, +splendour and magnificence?” and that miracle of countries, <a href="#note482">[482]</a>the Holy +Land, that in so small a compass of ground could maintain so many towns, +cities, produce so many fighting men? Egypt another paradise, now barbarous +and desert, and almost waste, by the despotical government of an imperious +Turk, <span lang="la">intolerabili servitutis jugo premitur</span> (<a href="#note483">[483]</a>one saith) not only +fire and water, goods or lands, <span lang="la">sed ipse spiritus ab insolentissimi +victoris pendet nutu</span>, such is their slavery, their lives and souls depend +upon his insolent will and command. A tyrant that spoils all wheresoever he +comes, insomuch that an <a href="#note484">[484]</a>historian complains, “if an old inhabitant +should now see them, he would not know them, if a traveller, or stranger, +it would grieve his heart to behold them.” Whereas <a href="#note485">[485]</a>Aristotle notes, +<span lang="la">Novae exactiones, nova onera imposita</span>, new burdens and exactions daily +come upon them, like those of which Zosimus, <span class="cite">lib. 2</span>, so grievous, <span lang="la">ut viri +uxores, patres filios prostituerent ut exactoribus e questu</span>, &c., they +must needs be discontent, <span lang="la">hinc civitatum gemitus et ploratus</span>, as <a href="#note486">[486]</a> +Tully holds, hence come those complaints and tears of cities, “poor, +miserable, rebellious, and desperate subjects,” as <a href="#note487">[487]</a>Hippolitus adds; +and <a href="#note488">[488]</a>as a judicious countryman of ours observed not long since, in a +survey of that great Duchy of Tuscany, the people lived much grieved and +discontent, as appeared by their manifold and manifest complainings in that +kind. “That the state was like a sick body which had lately taken physic, +whose humours are not yet well settled, and weakened so much by purging, +that nothing was left but melancholy.” + +<p>Whereas the princes and potentates are immoderate in lust, hypocrites, +epicures, of no religion, but in show: <span lang="la">Quid hypocrisi fragilius</span>? what so +brittle and unsure? what sooner subverts their estates than wandering and +raging lusts, on their subjects' wives, daughters? to say no worse. That +they should <span lang="la">facem praeferre</span>, lead the way to all virtuous actions, are the +ringleaders oftentimes of all mischief and dissolute courses, and by that +means their countries are plagued, <a href="#note489">[489]</a>“and they themselves often ruined, +banished, or murdered by conspiracy of their subjects, as Sardanapalus was, +Dionysius Junior, Heliogabalus, Periander, Pisistratus, Tarquinius, +Timocrates, Childericus, Appius Claudius, Andronicus, Galeacius Sforza, +Alexander Medices,” &c. + +<p>Whereas the princes or great men are malicious, envious, factious, +ambitious, emulators, they tear a commonwealth asunder, as so many Guelfs +and Gibelines disturb the quietness of it, <a href="#note490">[490]</a>and with mutual murders +let it bleed to death; our histories are too full of such barbarous +inhumanities, and the miseries that issue from them. + +<p>Whereas they be like so many horseleeches, hungry, griping, corrupt, <a href="#note491">[491]</a> +covetous, <span lang="la">avaritice mancipia</span>, ravenous as wolves, for as Tully writes: +<span lang="la">qui praeest prodest, et qui pecudibus praeest, debet eorum utilitati +inservire</span>: or such as prefer their private before the public good. For as +<a href="#note492">[492]</a>he said long since, <span lang="la">res privatae publicis semper officere</span>. Or +whereas they be illiterate, ignorant, empirics in policy, <span lang="la">ubi deest +facultas</span>, <a href="#note493">[493]</a><span lang="la">virtus</span> (Aristot. <span class="cite">pol. 5, cap. 8.</span>) <span lang="la">et scientia</span>, wise only +by inheritance, and in authority by birthright, favour, or for their +wealth and titles; there must needs be a fault, <a href="#note494">[494]</a>a great defect: +because as an <a href="#note495">[495]</a>old philosopher affirms, such men are not always fit. +“Of an infinite number, few alone are senators, and of those few, fewer +good, and of that small number of honest, good, and noble men, few that are +learned, wise, discreet and sufficient, able to discharge such places, it +must needs turn to the confusion of a state.” + +<p>For as the <a href="#note496">[496]</a>Princes are, so are the people; <span lang="la">Qualis Rex, talis grex</span>: +and which <a href="#note497">[497]</a>Antigonus right well said of old, <span lang="la">qui Macedonia regem +erudit, omnes etiam subditos erudit</span>, he that teacheth the king of Macedon, +teacheth all his subjects, is a true saying still. +<div class="poem"> +<div class="line">For Princes are the glass, the school, the book,</div> +<div class="line">Where subjects' eyes do learn, do read, do look.</div> +</div> +<div class="poem" lang="la"> +<div class="line">———Velocius et citius nos</div> +<div class="line">Corrumpunt vitiorum exempla domestica, magnis</div> +<div class="line">Cum subeant animos auctoribus.———<a href="#note498">[498]</a></div> +</div> +Their examples are soonest followed, vices entertained, if they be profane, +irreligious, lascivious, riotous, epicures, factious, covetous, ambitious, +illiterate, so will the commons most part be, idle, unthrifts, prone to +lust, drunkards, and therefore poor and needy (<span lang="gr">ἡ πενια στάσιν +ἐμποιει καὶ κακουργίαν</span>, for poverty begets sedition and villainy) upon +all occasions ready to mutiny and rebel, discontent still, complaining, +murmuring, grudging, apt to all outrages, thefts, treasons, murders, +innovations, in debt, shifters, cozeners, outlaws, <span lang="la">Profligatae famae ac +vitae</span>. It was an old <a href="#note499">[499]</a>politician's aphorism, “They that are poor and +bad envy rich, hate good men, abhor the present government, wish for a new, +and would have all turned topsy-turvy.” When Catiline rebelled in Rome, he +got a company of such debauched rogues together, they were his familiars +and coadjutors, and such have been your rebels most part in all ages, Jack +Cade, Tom Straw, Kette, and his companions. + +<p>Where they be generally riotous and contentious, where there be many +discords, many laws, many lawsuits, many lawyers and many physicians, it is +a manifest sign of a distempered, melancholy state, as <a href="#note500">[500]</a>Plato long +since maintained: for where such kind of men swarm, they will make more +work for themselves, and that body politic diseased, which was otherwise +sound. A general mischief in these our times, an insensible plague, and +never so many of them: “which are now multiplied” (saith Mat. Geraldus, +<a href="#note501">[501]</a>a lawyer himself,) “as so many locusts, not the parents, but the +plagues of the country, and for the most part a supercilious, bad, +covetous, litigious generation of men.” <a href="#note502">[502]</a><span lang="la">Crumenimulga natio</span> &c. A +purse-milking nation, a clamorous company, gowned vultures, <a href="#note503">[503]</a><span lang="la">qui ex +injuria vivent et sanguine civium</span>, thieves and seminaries of discord; +worse than any pollers by the highway side, <span lang="la">auri accipitres, auri +exterebronides, pecuniarum hamiolae, quadruplatores, curiae harpagones, fori +tintinabula, monstra hominum, mangones</span>, &c. that take upon them to make +peace, but are indeed the very disturbers of our peace, a company of +irreligious harpies, scraping, griping catchpoles, (I mean our common +hungry pettifoggers, <a href="#note504">[504]</a><span lang="la">rabulas forenses</span>, love and honour in the +meantime all good laws, and worthy lawyers, that are so many <a href="#note505">[505]</a>oracles +and pilots of a well-governed commonwealth). Without art, without judgment, +that do more harm, as <a href="#note506">[506]</a>Livy said, <span lang="la">quam bella externa, fames, +morbive</span>, than sickness, wars, hunger, diseases; “and cause a most +incredible destruction of a commonwealth,” saith <a href="#note507">[507]</a>Sesellius, a famous +civilian sometimes in Paris, as ivy doth by an oak, embrace it so long, +until it hath got the heart out of it, so do they by such places they +inhabit; no counsel at all, no justice, no speech to be had, <span lang="la">nisi eum +premulseris</span>, he must be fed still, or else he is as mute as a fish, better +open an oyster without a knife. <span lang="la">Experto crede</span> (saith <a href="#note508">[508]</a> +Salisburiensis) <span lang="la">in manus eorum millies incidi, et Charon immitis qui nulli +pepercit unquam, his longe clementior est</span>; “I speak out of experience, I +have been a thousand times amongst them, and Charon himself is more gentle +than they; <a href="#note509">[509]</a>he is contented with his single pay, but they multiply +still, they are never satisfied,” besides they have <span lang="la">damnificas linguas</span>, +as he terms it, <span lang="la">nisi funibus argenteis vincias</span>, they must be fed to say +nothing, and <a href="#note510">[510]</a>get more to hold their peace than we can to say our +best. They will speak their clients fair, and invite them to their tables, +but as he follows it, <a href="#note511">[511]</a>“of all injustice there is none so pernicious +as that of theirs, which when they deceive most, will seem to be honest +men.” They take upon them to be peacemakers, <span lang="la">et fovere causas humilium</span>, +to help them to their right, <span lang="la">patrocinantur afflictis</span>, <a href="#note512">[512]</a>but all is +for their own good, <span lang="la">ut loculos pleniorom exhauriant</span>, they plead for poor +men gratis, but they are but as a stale to catch others. If there be no +jar, <a href="#note513">[513]</a>they can make a jar, out of the law itself find still some quirk +or other, to set them at odds, and continue causes so long, <span lang="la">lustra +aliquot</span>, I know not how many years before the cause is heard, and when +'tis judged and determined by reason of some tricks and errors, it is as +fresh to begin, after twice seven years sometimes, as it was at first; and +so they prolong time, delay suits till they have enriched themselves, and +beggared their clients. And, as <a href="#note514">[514]</a>Cato inveighed against Isocrates' +scholars, we may justly tax our wrangling lawyers, they do <span lang="la">consenescere in +litibus</span>, are so litigious and busy here on earth, that I think they will +plead their client's causes hereafter, some of them in hell. <a href="#note515">[515]</a> +Simlerus complains amongst the Swissers of the advocates in his time, that +when they should make an end, they began controversies, and “protract their +causes many years, persuading them their title is good, till their +patrimonies be consumed, and that they have spent more in seeking than the +thing is worth, or they shall get by the recovery.” So that he that goes to +law, as the proverb is, <a href="#note516">[516]</a>holds a wolf by the ears, or as a sheep in a +storm runs for shelter to a brier, if he prosecute his cause he is +consumed, if he surcease his suit he loseth all; <a href="#note517">[517]</a>what difference? +They had wont heretofore, saith Austin, to end matters, <span lang="la">per communes +arbitros</span>; and so in Switzerland (we are informed by <a href="#note518">[518]</a>Simlerus), “they +had some common arbitrators or daysmen in every town, that made a friendly +composition betwixt man and man, and he much wonders at their honest +simplicity, that could keep peace so well, and end such great causes by +that means.” At <a href="#note519">[519]</a>Fez in Africa, they have neither lawyers nor +advocates; but if there be any controversies amongst them, both parties +plaintiff and defendant come to their Alfakins or chief judge, “and at once +without any farther appeals or pitiful delays, the cause is heard and +ended.” Our forefathers, as <a href="#note520">[520]</a>a worthy chorographer of ours observes, +had wont <span lang="la">pauculis cruculis aureis</span>, with a few golden crosses, and lines +in verse, make all conveyances, assurances. And such was the candour and +integrity of succeeding ages, that a deed (as I have oft seen) to convey a +whole manor, was <span lang="la">implicite</span> contained in some twenty lines or thereabouts; +like that scede or <span lang="la">Sytala Laconica</span>, so much renowned of old in all +contracts, which <a href="#note521">[521]</a>Tully so earnestly commends to Atticus, Plutarch in +his Lysander, Aristotle <span class="cite">polit.</span>: Thucydides, <span class="cite">lib. 1</span>, <a href="#note522">[522]</a>Diodorus and +Suidus approve and magnify, for that laconic brevity in this kind; and well +they might, for, according to <a href="#note523">[523]</a>Tertullian, <span lang="la">certa sunt paucis</span>, there +is much more certainty in fewer words. And so was it of old throughout: but +now many skins of parchment will scarce serve turn; he that buys and sells +a house, must have a house full of writings, there be so many +circumstances, so many words, such tautological repetitions of all +particulars (to avoid cavillation they say); but we find by our woeful +experience, that to subtle wits it is a cause of much more contention and +variance, and scarce any conveyance so accurately penned by one, which +another will not find a crack in, or cavil at; if any one word be +misplaced, any little error, all is disannulled. That which is a law +today, is none tomorrow; that which is sound in one man's opinion, is most +faulty to another; that in conclusion, here is nothing amongst us but +contention and confusion, we bandy one against another. And that which long +since <a href="#note524">[524]</a>Plutarch complained of them in Asia, may be verified in our +times. “These men here assembled, come not to sacrifice to their gods, to +offer Jupiter their first-fruits, or merriments to Bacchus; but an yearly +disease exasperating Asia hath brought them hither, to make an end of their +controversies and lawsuits.” 'Tis <span lang="la">multitudo perdentium et pereuntium</span>, a +destructive rout that seek one another's ruin. Such most part are our +ordinary suitors, termers, clients, new stirs every day, mistakes, errors, +cavils, and at this present, as I have heard in some one court, I know not +how many thousand causes: no person free, no title almost good, with such +bitterness in following, so many slights, procrastinations, delays, +forgery, such cost (for infinite sums are inconsiderately spent), violence +and malice, I know not by whose fault, lawyers, clients, laws, both or all: +but as Paul reprehended the <a href="#note525">[525]</a>Corinthians long since, I may more +positively infer now: “There is a fault amongst you, and I speak it to your +shame, Is there not a <a href="#note526">[526]</a>wise man amongst you, to judge between his +brethren? but that a brother goes to law with a brother.” And <a href="#note527">[527]</a>Christ's +counsel concerning lawsuits, was never so fit to be inculcated as in this +age: <a href="#note528">[528]</a>“Agree with thine adversary quickly,” &c. <span class="bibcite">Matth. v. 25.</span> + +<p>I could repeat many such particular grievances, which must disturb a body +politic. To shut up all in brief, where good government is, prudent and +wise princes, there all things thrive and prosper, peace and happiness is +in that land: where it is otherwise, all things are ugly to behold, incult, +barbarous, uncivil, a paradise is turned to a wilderness. This island +amongst the rest, our next neighbours the French and Germans, may be a +sufficient witness, that in a short time by that prudent policy of the +Romans, was brought from barbarism; see but what Caesar reports of us, and +Tacitus of those old Germans, they were once as uncivil as they in +Virginia, yet by planting of colonies and good laws, they became from +barbarous outlaws, <a href="#note529">[529]</a>to be full of rich and populous cities, as now +they are, and most flourishing kingdoms. Even so might Virginia, and those +wild Irish have been civilised long since, if that order had been +heretofore taken, which now begins, of planting colonies, &c. I have read a +<a href="#note530">[530]</a>discourse, printed <i>anno</i> 1612. “Discovering the true causes why +Ireland was never entirely subdued, or brought under obedience to the crown +of England, until the beginning of his Majesty's happy reign.” Yet if his +reasons were thoroughly scanned by a judicious politician, I am afraid he +would not altogether be approved, but that it would turn to the dishonour +of our nation, to suffer it to lie so long waste. Yea, and if some +travellers should see (to come nearer home) those rich, united provinces of +Holland, Zealand, &c., over against us; those neat cities and populous +towns, full of most industrious artificers, <a href="#note531">[531]</a>so much land recovered +from the sea, and so painfully preserved by those artificial inventions, so +wonderfully approved, as that of Bemster in Holland, <span lang="la">ut nihil huic par aut +simile invenias in toto orbe</span>, saith Bertius the geographer, all the world +cannot match it, <a href="#note532">[532]</a>so many navigable channels from place to place, made +by men's hands, &c. and on the other side so many thousand acres of our +fens lie drowned, our cities thin, and those vile, poor, and ugly to behold +in respect of theirs, our trades decayed, our still running rivers stopped, +and that beneficial use of transportation, wholly neglected, so many havens +void of ships and towns, so many parks and forests for pleasure, barren +heaths, so many villages depopulated, &c. I think sure he would find some +fault. + +<p>I may not deny but that this nation of ours, doth <span lang="la">bene audire apud +exteros</span>, is a most noble, a most flourishing kingdom, by common consent of +all <a href="#note533">[533]</a>geographers, historians, politicians, 'tis <span lang="la">unica velut arx</span>, +<a href="#note534">[534]</a>and which Quintius in Livy said of the inhabitants of Peloponnesus, +may be well applied to us, we are <span lang="la">testudines testa sua inclusi</span>, like so +many tortoises in our shells, safely defended by an angry sea, as a wall on +all sides. Our island hath many such honourable eulogiums; and as a learned +countryman of ours right well hath it, <a href="#note535">[535]</a>“Ever since the Normans first +coming into England, this country both for military matters, and all other +of civility, hath been paralleled with the most flourishing kingdoms of +Europe and our Christian world,” a blessed, a rich country, and one of the +fortunate isles: and for some things <a href="#note536">[536]</a>preferred before other +countries, for expert seamen, our laborious discoveries, art of navigation, +true merchants, they carry the bell away from all other nations, even the +Portugals and Hollanders themselves; <a href="#note537">[537]</a>“without all fear,” saith +Boterus, “furrowing the ocean winter and summer, and two of their captains, +with no less valour than fortune, have sailed round about the world.” <a href="#note538">[538]</a> +We have besides many particular blessings, which our neighbours want, the +Gospel truly preached, church discipline established, long peace and +quietness free from exactions, foreign fears, invasions, domestical +seditions, well manured, <a href="#note539">[539]</a>fortified by art, and nature, and now most +happy in that fortunate union of England and Scotland, which our +forefathers have laboured to effect, and desired to see. But in which we +excel all others, a wise, learned, religious king, another Numa, a second +Augustus, a true Josiah; most worthy senators, a learned clergy, an +obedient commonalty, &c. Yet amongst many roses, some thistles grow, some +bad weeds and enormities, which much disturb the peace of this body +politic, eclipse the honour and glory of it, fit to be rooted out, and with +all speed to be reformed. + +<p>The first is idleness, by reason of which we have many swarms of rogues, +and beggars, thieves, drunkards, and discontented persons (whom Lycurgus in +Plutarch calls <span lang="la">morbos reipublicae</span>, the boils of the commonwealth), many +poor people in all our towns. <span lang="la">Civitates ignobiles</span>, as <a href="#note540">[540]</a>Polydore +calls them, base-built cities, inglorious, poor, small, rare in sight, +ruinous, and thin of inhabitants. Our land is fertile we may not deny, full +of all good things, and why doth it not then abound with cities, as well as +Italy, France, Germany, the Low Countries? because their policy hath been +otherwise, and we are not so thrifty, circumspect, industrious. Idleness is +the <span lang="la">malus genius</span> of our nation. For as <a href="#note541">[541]</a>Boterus justly argues, +fertility of a country is not enough, except art and industry be joined +unto it, according to Aristotle, riches are either natural or artificial; +natural are good land, fair mines, &c. artificial, are manufactures, coins, +&c. Many kingdoms are fertile, but thin of inhabitants, as that Duchy of +Piedmont in Italy, which Leander Albertus so much magnifies for corn, wine, +fruits, &c., yet nothing near so populous as those which are more barren. +<a href="#note542">[542]</a>“England,” saith he, “London only excepted, hath never a populous +city, and yet a fruitful country.” I find 46 cities and walled towns in +Alsatia, a small province in Germany, 50 castles, an infinite number of +villages, no ground idle, no not rocky places, or tops of hills are +untilled, as <a href="#note543">[543]</a>Munster informeth us. In <a href="#note544">[544]</a>Greichgea, a small +territory on the Necker, 24 Italian miles over, I read of 20 walled towns, +innumerable villages, each one containing 150 houses most part, besides +castles and noblemen's palaces. I observe in <a href="#note545">[545]</a>Turinge in Dutchland +(twelve miles over by their scale) 12 counties, and in them 144 cities, +2000 villages, 144 towns, 250 castles. In <a href="#note546">[546]</a>Bavaria 34 cities, 46 +towns, &c. <a href="#note547">[547]</a><span lang="la">Portugallia interamnis</span>, a small plot of ground, hath +1460 parishes, 130 monasteries, 200 bridges. Malta, a barren island, yields +20,000 inhabitants. But of all the rest, I admire Lues Guicciardine's +relations of the Low Countries. Holland hath 26 cities, 400 great villages. +Zealand 10 cities, 102 parishes. Brabant 26 cities, 102 parishes. Flanders +28 cities, 90 towns, 1154 villages, besides abbeys, castles, &c. The Low +Countries generally have three cities at least for one of ours, and those +far more populous and rich: and what is the cause, but their industry and +excellency in all manner of trades? Their commerce, which is maintained by +a multitude of tradesmen, so many excellent channels made by art and +opportune havens, to which they build their cities; all which we have in +like measure, or at least may have. But their chiefest loadstone which +draws all manner of commerce and merchandise, which maintains their present +estate, is not fertility of soil, but industry that enricheth them, the +gold mines of Peru, or Nova Hispania may not compare with them. They have +neither gold nor silver of their own, wine nor oil, or scarce any corn +growing in those united provinces, little or no wood, tin, lead, iron, +silk, wool, any stuff almost, or metal; and yet Hungary, Transylvania, that +brag of their mines, fertile England cannot compare with them. I dare +boldly say, that neither France, Tarentum, Apulia, Lombardy, or any part of +Italy, Valentia in Spain, or that pleasant Andalusia, with their excellent +fruits, wine and oil, two harvests, no not any part of Europe is so +flourishing, so rich, so populous, so full of good ships, of well-built +cities, so abounding with all things necessary for the use of man. 'Tis our +Indies, an epitome of China, and all by reason of their industry, good +policy, and commerce. Industry is a loadstone to draw all good things; +that alone makes countries flourish, cities populous, <a href="#note548">[548]</a>and will +enforce by reason of much manure, which necessarily follows, a barren soil +to be fertile and good, as sheep, saith <a href="#note549">[549]</a>Dion, mend a bad pasture. + +<p>Tell me politicians, why is that fruitful Palestina, noble Greece, Egypt, +Asia Minor, so much decayed, and (mere carcases now) fallen from that they +were? The ground is the same, but the government is altered, the people are +grown slothful, idle, their good husbandry, policy, and industry is +decayed. <span lang="la">Non fatigata aut effaeta, humus</span>, as <a href="#note550">[550]</a>Columella well informs +Sylvinus, <span lang="la">sed nostra fit inertia</span>, &c. May a man believe that which +Aristotle in his politics, Pausanias, Stephanus, Sophianus, Gerbelius +relate of old Greece? I find heretofore 70 cities in Epirus overthrown by +Paulus Aemilius, a goodly province in times past, <a href="#note551">[551]</a>now left desolate of +good towns and almost inhabitants. Sixty-two cities in Macedonia in +Strabo's time. I find 30 in Laconia, but now scarce so many villages, saith +Gerbelius. If any man from Mount Taygetus should view the country round +about, and see <span lang="la">tot delicias, tot urbes per Peloponesum dispersas</span>, so many +delicate and brave built cities with such cost and exquisite cunning, so +neatly set out in Peloponnesus, <a href="#note552">[552]</a>he should perceive them now ruinous +and overthrown, burnt, waste, desolate, and laid level with the ground. +<span lang="la">Incredibile dictu</span>, &c. And as he laments, <span lang="la">Quis talia fando Temperet a +lachrymis? Quis tam durus aut ferreus</span>, (so he prosecutes it). <a href="#note553">[553]</a>Who is +he that can sufficiently condole and commiserate these ruins? Where are +those 4000 cities of Egypt, those 100 cities in Crete? Are they now come to +two? What saith Pliny and Aelian of old Italy? There were in former ages +1166 cities: Blondus and Machiavel, both grant them now nothing near so +populous, and full of good towns as in the time of Augustus (for now +Leander Albertus can find but 300 at most), and if we may give credit to +<a href="#note554">[554]</a>Livy, not then so strong and puissant as of old: “They mustered 70 +Legions in former times, which now the known world will scarce yield.” +Alexander built 70 cities in a short space for his part, our sultans and +Turks demolish twice as many, and leave all desolate. Many will not believe +but that our island of Great Britain is now more populous than ever it was; +yet let them read Bede, Leland and others, they shall find it most +flourished in the Saxon Heptarchy, and in the Conqueror's time was far +better inhabited, than at this present. See that Doomsday Book, and show me +those thousands of parishes, which are now decayed, cities ruined, villages +depopulated, &c. The lesser the territory is, commonly, the richer it is. +<span lang="la">Parvus sed bene cultus ager</span>. As those Athenian, Lacedaemonian, Arcadian, +Aelian, Sycionian, Messenian, &c. commonwealths of Greece make ample proof, +as those imperial cities and free states of Germany may witness, those +Cantons of Switzers, Rheti, Grisons, Walloons, Territories of Tuscany, Luke +and Senes of old, Piedmont, Mantua, Venice in Italy, Ragusa, &c. + +<p>That prince therefore as, <a href="#note555">[555]</a>Boterus adviseth, that will have a rich +country, and fair cities, let him get good trades, privileges, painful +inhabitants, artificers, and suffer no rude matter unwrought, as tin, iron, +wool, lead, &c., to be transported out of his country,—<a href="#note556">[556]</a>a thing in +part seriously attempted amongst us, but not effected. And because industry +of men, and multitude of trade so much avails to the ornament and enriching +of a kingdom; those ancient <a href="#note557">[557]</a>Massilians would admit no man into their +city that had not some trade. Selym the first Turkish emperor procured a +thousand good artificers to be brought from Tauris to Constantinople. The +Polanders indented with Henry Duke of Anjou, their new chosen king, to +bring with him an hundred families of artificers into Poland. James the +first in Scotland (as <a href="#note558">[558]</a>Buchanan writes) sent for the best artificers +he could get in Europe, and gave them great rewards to teach his subjects +their several trades. Edward the Third, our most renowned king, to his +eternal memory, brought clothing first into this island, transporting some +families of artificers from Gaunt hither. How many goodly cities could I +reckon up, that thrive wholly by trade, where thousands of inhabitants live +singular well by their fingers' ends: As Florence in Italy by making cloth +of gold; great Milan by silk, and all curious works; Arras in Artois by +those fair hangings; many cities in Spain, many in France, Germany, have +none other maintenance, especially those within the land. <a href="#note559">[559]</a>Mecca, in +Arabia Petraea, stands in a most unfruitful country, that wants water, +amongst the rocks (as Vertomannus describes it), and yet it is a most +elegant and pleasant city, by reason of the traffic of the east and west. +Ormus in Persia is a most famous mart-town, hath nought else but the +opportunity of the haven to make it flourish. Corinth, a noble city (Lumen +Greciae, Tully calls it) the Eye of Greece, by reason of Cenchreas and +Lecheus, those excellent ports, drew all that traffic of the Ionian and +Aegean seas to it; and yet the country about it was <span lang="la">curva et superciliosa</span>, +as <a href="#note560">[560]</a>Strabo terms it, rugged and harsh. We may say the same of Athens, +Actium, Thebes, Sparta, and most of those towns in Greece. Nuremberg in +Germany is sited in a most barren soil, yet a noble imperial city, by the +sole industry of artificers, and cunning trades, they draw the riches of +most countries to them, so expert in manufactures, that as Sallust long +since gave out of the like, <span lang="la">Sedem animae in extremis digitis habent</span>, their +soul, or <span lang="la">intellectus agens</span>, was placed in their fingers' end; and so we +may say of Basil, Spire, Cambray, Frankfurt, &c. It is almost incredible to +speak what some write of Mexico and the cities adjoining to it, no place in +the world at their first discovery more populous, <a href="#note561">[561]</a>Mat. Riccius, the +Jesuit, and some others, relate of the industry of the Chinese most +populous countries, not a beggar or an idle person to be seen, and how by +that means they prosper and flourish. We have the same means, able bodies, +pliant wits, matter of all sorts, wool, flax, iron, tin, lead, wood, &c., +many excellent subjects to work upon, only industry is wanting. We send our +best commodities beyond the seas, which they make good use of to their +necessities, set themselves a work about, and severally improve, sending +the same to us back at dear rates, or else make toys and baubles of the +tails of them, which they sell to us again, at as great a reckoning as the +whole. In most of our cities, some few excepted, like <a href="#note562">[562]</a>Spanish +loiterers, we live wholly by tippling-inns and alehouses. Malting are +their best ploughs, their greatest traffic to sell ale. <a href="#note563">[563]</a>Meteran and +some others object to us, that we are no whit so industrious as the +Hollanders: “Manual trades” (saith he) “which are more curious or +troublesome, are wholly exercised by strangers: they dwell in a sea full of +fish, but they are so idle, they will not catch so much as shall serve +their own turns, but buy it of their neighbours.” Tush <a href="#note564">[564]</a><span lang="la">Mare +liberum</span>, they fish under our noses, and sell it to us when they have done, +at their own prices. +<div class="poem" lang="la"> +<div class="line">———Pudet haec opprobria nobis</div> +<div class="line">Et dici potuisse, et non potuisse refelli.</div> +</div> +<p>I am ashamed to hear this objected by strangers, and know not how to answer +it. + +<p>Amongst our towns, there is only <a href="#note565">[565]</a>London that bears the face of a +city, <a href="#note566">[566]</a><span lang="la">Epitome Britanniae</span>, a famous emporium, second to none beyond +seas, a noble mart: but <span lang="la">sola crescit, decrescentibus aliis</span>; and yet, in +my slender judgment, defective in many things. The rest (<a href="#note567">[567]</a>some few +excepted) are in mean estate, ruinous most part, poor, and full of beggars, +by reason of their decayed trades, neglected or bad policy, idleness of +their inhabitants, riot, which had rather beg or loiter, and be ready to +starve, than work. + +<p>I cannot deny but that something may be said in defence of our cities, +<a href="#note568">[568]</a>that they are not so fair built, (for the sole magnificence of this +kingdom (concerning buildings) hath been of old in those Norman castles and +religious houses,) so rich, thick sited, populous, as in some other +countries; besides the reasons Cardan gives, <span class="cite">Subtil. Lib. 11.</span> we want +wine and oil, their two harvests, we dwell in a colder air, and for that +cause must a little more liberally <a href="#note569">[569]</a>feed of flesh, as all northern +countries do: our provisions will not therefore extend to the maintenance +of so many; yet notwithstanding we have matter of all sorts, an open sea +for traffic, as well as the rest, goodly havens. And how can we excuse our +negligence, our riot, drunkenness, &c., and such enormities that follow it? +We have excellent laws enacted, you will say, severe statutes, houses of +correction, &c., to small purpose it seems; it is not houses will serve, +but cities of correction; <a href="#note570">[570]</a>our trades generally ought to be reformed, +wants supplied. In other countries they have the same grievances, I +confess, but that doth not excuse us, <a href="#note571">[571]</a>wants, defects, enormities, +idle drones, tumults, discords, contention, lawsuits, many laws made +against them to repress those innumerable brawls and lawsuits, excess in +apparel, diet, decay of tillage, depopulations, <a href="#note572">[572]</a>especially against +rogues, beggars, Egyptian vagabonds (so termed at least) which have <a href="#note573">[573]</a> +swarmed all over Germany, France, Italy, Poland, as you may read in <a href="#note574">[574]</a> +Munster, Cranzius, and Aventinus; as those Tartars and Arabians at this day +do in the eastern countries: yet such has been the iniquity of all ages, as +it seems to small purpose. <span lang="la">Nemo in nostra civitate mendicus esto</span>, <a href="#note575">[575]</a> +saith Plato: he will have them purged from a <a href="#note576">[576]</a>commonwealth, <a href="#note577">[577]</a>“as +a bad humour from the body,” that are like so many ulcers and boils, and +must be cured before the melancholy body can be eased. + +<p>What Carolus Magnus, the Chinese, the Spaniards, the duke of Saxony and +many other states have decreed in this case, read Arniseus, <span class="cite">cap. 19</span>; +Boterus, <span class="cite">libro 8, cap. 2</span>; Osorius <span class="cite">de Rubus gest. Eman. lib. 11.</span> When +a country is overstocked with people, as a pasture is oft overlaid with +cattle, they had wont in former times to disburden themselves, by sending +out colonies, or by wars, as those old Romans; or by employing them at home +about some public buildings, as bridges, roadways, for which those Romans +were famous in this island; as Augustus Caesar did in Rome, the Spaniards in +their Indian mines, as at Potosi in Peru, where some 30,000 men are still +at work, 6000 furnaces ever boiling, &c. <a href="#note578">[578]</a>aqueducts, bridges, havens, +those stupend works of Trajan, Claudius, at <a href="#note579">[579]</a>Ostium, Dioclesiani +Therma, Fucinus Lacus, that Piraeum in Athens, made by Themistocles, +ampitheatrums of curious marble, as at Verona, Civitas Philippi, and +Heraclea in Thrace, those Appian and Flaminian ways, prodigious works all +may witness; and rather than they should be <a href="#note580">[580]</a>idle, as those <a href="#note581">[581]</a> +Egyptian Pharaohs, Maris, and Sesostris did, to task their subjects to +build unnecessary pyramids, obelisks, labyrinths, channels, lakes, gigantic +works all, to divert them from rebellion, riot, drunkenness, <a href="#note582">[582]</a><span lang="la">Quo +scilicet alantur et ne vagando laborare desuescant</span>. + +<p>Another eyesore is that want of conduct and navigable rivers, a great +blemish as <a href="#note583">[583]</a>Boterus, <a href="#note584">[584]</a>Hippolitus a Collibus, and other +politicians hold, if it be neglected in a commonwealth. Admirable cost and +charge is bestowed in the Low Countries on this behalf, in the duchy of +Milan, territory of Padua, in <a href="#note585">[585]</a>France, Italy, China, and so likewise +about corrivations of water to moisten and refresh barren grounds, to drain +fens, bogs, and moors. Massinissa made many inward parts of Barbary and +Numidia in Africa, before his time incult and horrid, fruitful and bartable +by this means. Great industry is generally used all over the eastern +countries in this kind, especially in Egypt, about Babylon and Damascus, as +Vertomannus and <a href="#note586">[586]</a>Gotardus Arthus relate; about Barcelona, Segovia, +Murcia, and many other places of Spain, Milan in Italy; by reason of which, +their soil is much impoverished, and infinite commodities arise to the +inhabitants. + +<p>The Turks of late attempted to cut that Isthmus betwixt Africa and Asia, +which <a href="#note587">[587]</a>Sesostris and Darius, and some Pharaohs of Egypt had formerly +undertaken, but with ill success, as <a href="#note588">[588]</a>Diodorus Siculus records, and +Pliny, for that Red Sea being three <a href="#note589">[589]</a>cubits higher than Egypt, would +have drowned all the country, <span lang="la">caepto destiterant</span>, they left off; yet as +the same <a href="#note590">[590]</a>Diodorus writes, Ptolemy renewed the work many years after, +and absolved in it a more opportune place. + +<p>That Isthmus of Corinth was likewise undertaken to be made navigable by +Demetrius, by Julius Caesar, Nero, Domitian, Herodes Atticus, to make a +speedy <a href="#note591">[591]</a>passage, and less dangerous, from the Ionian and Aegean seas; +but because it could not be so well effected, the Peloponnesians built a +wall like our Picts' wall about Schaenute, where Neptune's temple stood, and +in the shortest cut over the Isthmus, of which Diodorus, <span class="cite">lib. 11.</span> +Herodotus, <span class="cite">lib. 8. Uran.</span> Our latter writers call it Hexamilium, which +Amurath the Turk demolished, the Venetians, <i>anno</i> 1453, repaired in 15 days +with 30,000 men. Some, saith Acosta, would have a passage cut from Panama +to Nombre de Dios in America; but Thuanus and Serres the French historians +speak of a famous aqueduct in France, intended in Henry the Fourth's time, +from the Loire to the Seine, and from Rhodanus to the Loire. The like to +which was formerly assayed by Domitian the emperor, <a href="#note592">[592]</a>from Arar to +Moselle, which Cornelius Tacitus speaks of in the 13 of his annals, after +by Charles the Great and others. Much cost hath in former times been +bestowed in either new making or mending channels of rivers, and their +passages, (as Aurelianus did by Tiber to make it navigable to Rome, to +convey corn from Egypt to the city, <span lang="la">vadum alvei tumentis effodit</span> saith +Vopiscus, <span lang="la">et Tiberis ripas extruxit</span> he cut fords, made banks, &c.) +decayed havens, which Claudius the emperor with infinite pains and charges +attempted at Ostia, as I have said, the Venetians at this day to preserve +their city; many excellent means to enrich their territories, have been +fostered, invented in most provinces of Europe, as planting some Indian +plants amongst us, silkworms, <a href="#note593">[593]</a>the very mulberry leaves in the plains +of Granada yield 30,000 crowns per annum to the king of Spain's coffers, +besides those many trades and artificers that are busied about them in the +kingdom of Granada, Murcia, and all over Spain. In France a great benefit +is raised by salt, &c., whether these things might not be as happily +attempted with us, and with like success, it may be controverted, +silkworms (I mean) vines, fir trees, &c. Cardan exhorts Edward the Sixth +to plant olives, and is fully persuaded they would prosper in this island. +With us, navigable rivers are most part neglected; our streams are not +great, I confess, by reason of the narrowness of the island, yet they run +smoothly and even, not headlong, swift, or amongst rocks and shelves, as +foaming Rhodanus and Loire in France, Tigris in Mesopotamia, violent Durius +in Spain, with cataracts and whirlpools, as the Rhine, and Danubius, about +Shaffausen, Lausenburgh, Linz, and Cremmes, to endanger navigators; or +broad shallow, as Neckar in the Palatinate, Tibris in Italy; but calm and +fair as Arar in France, Hebrus in Macedonia, Eurotas in Laconia, they +gently glide along, and might as well be repaired many of them (I mean Wye, +Trent, Ouse, Thamisis at Oxford, the defect of which we feel in the mean +time) as the river of Lee from Ware to London. B. Atwater of old, or as +some will Henry I. <a href="#note594">[594]</a>made a channel from Trent to Lincoln, navigable; +which now, saith Mr. Camden, is decayed, and much mention is made of +anchors, and such like monuments found about old <a href="#note595">[595]</a>Verulamium, good +ships have formerly come to Exeter, and many such places, whose channels, +havens, ports are now barred and rejected. We contemn this benefit of +carriage by waters, and are therefore compelled in the inner parts of this +island, because portage is so dear, to eat up our commodities ourselves, +and live like so many boars in a sty, for want of vent and utterance. + +<p>We have many excellent havens, royal havens, Falmouth, Portsmouth, Milford, +&c. equivalent if not to be preferred to that Indian Havana, old +Brundusium in Italy, Aulis in Greece, Ambracia in Acarnia, Suda in Crete, +which have few ships in them, little or no traffic or trade, which have +scarce a village on them, able to bear great cities, <span lang="la">sed viderint +politici</span>. I could here justly tax many other neglects, abuses, errors, +defects among us, and in other countries, depopulations, riot, drunkenness, +&c. and many such, <span lang="la">quae nunc in aurem susurrare, non libet</span>. But I must +take heed, <span lang="la">ne quid gravius dicam</span>, that I do not overshoot myself, <span lang="la">Sus +Minervam</span>, I am forth of my element, as you peradventure suppose; and +sometimes <span lang="la">veritas odium parit</span>, as he said, “verjuice and oatmeal is good +for a parrot.” For as Lucian said of an historian, I say of a politician. +He that will freely speak and write, must be for ever no subject, under no +prince or law, but lay out the matter truly as it is, not caring what any +can, will, like or dislike. + +<p>We have good laws, I deny not, to rectify such enormities, and so in all +other countries, but it seems not always to good purpose. We had need of +some general visitor in our age, that should reform what is amiss; a just +army of Rosy-cross men, for they will amend all matters (they say) +religion, policy, manners, with arts, sciences, &c. Another Attila, +Tamerlane, Hercules, to strive with Achelous, <span lang="la">Augeae stabulum purgare</span>, to +subdue tyrants, as <a href="#note596">[596]</a>he did Diomedes and Busiris: to expel thieves, as +he did Cacus and Lacinius: to vindicate poor captives, as he did Hesione: +to pass the torrid zone, the deserts of Libya, and purge the world of +monsters and Centaurs: or another Theban Crates to reform our manners, to +compose quarrels and controversies, as in his time he did, and was +therefore adored for a god in Athens. “As Hercules <a href="#note597">[597]</a>purged the world +of monsters, and subdued them, so did he fight against envy, lust, anger, +avarice, &c. and all those feral vices and monsters of the mind.” It were +to be wished we had some such visitor, or if wishing would serve, one had +such a ring or rings, as Timolaus desired in <a href="#note598">[598]</a>Lucian, by virtue of +which he should be as strong as 10,000 men, or an army of giants, go +invisible, open gates and castle doors, have what treasure he would, +transport himself in an instant to what place he desired, alter affections, +cure all manner of diseases, that he might range over the world, and reform +all distressed states and persons, as he would himself. He might reduce +those wandering Tartars in order, that infest China on the one side, +Muscovy, Poland, on the other; and tame the vagabond Arabians that rob and +spoil those eastern countries, that they should never use more caravans, or +janissaries to conduct them. He might root out barbarism out of America, and +fully discover <span lang="la">Terra Australis Incognita</span>, find out the north-east and +north-west passages, drain those mighty Maeotian fens, cut down those vast +Hircinian woods, irrigate those barren Arabian deserts, &c. cure us of our +epidemical diseases, <span lang="la">scorbutum, plica, morbus Neapolitanus</span>, &c. end all +our idle controversies, cut off our tumultuous desires, inordinate lusts, +root out atheism, impiety, heresy, schism and superstition, which now so +crucify the world, catechise gross ignorance, purge Italy of luxury and +riot, Spain of superstition and jealousy, Germany of drunkenness, all our +northern country of gluttony and intemperance, castigate our hard-hearted +parents, masters, tutors; lash disobedient children, negligent servants, +correct these spendthrifts and prodigal sons, enforce idle persons to work, +drive drunkards off the alehouse, repress thieves, visit corrupt and +tyrannizing magistrates, &c. But as L. Licinius taxed Timolaus, you may us. +These are vain, absurd and ridiculous wishes not to be hoped: all must be +as it is, <a href="#note599">[599]</a>Bocchalinus may cite commonwealths to come before Apollo, +and seek to reform the world itself by commissioners, but there is no +remedy, it may not be redressed, <span lang="la">desinent homines tum demum stultescere +quando esse desinent</span>, so long as they can wag their beards, they will play +the knaves and fools. + +<p>Because, therefore, it is a thing so difficult, impossible, and far beyond +Hercules labours to be performed; let them be rude, stupid, ignorant, +incult, <span lang="la">lapis super lapidem sedeat</span>, and as the <a href="#note600">[600]</a>apologist will, +<span lang="la">resp. tussi, et graveolentia laboret, mundus vitio</span>, let them be barbarous +as they are, let them <a href="#note601">[601]</a>tyrannise, epicurise, oppress, luxuriate, +consume themselves with factions, superstitions, lawsuits, wars and +contentions, live in riot, poverty, want, misery; rebel, wallow as so many +swine in their own dung, with Ulysses' companions, <span lang="la">stultos jubeo esse +libenter</span>. I will yet, to satisfy and please myself, make an Utopia of mine +own, a new Atlantis, a poetical commonwealth of mine own, in which I will +freely domineer, build cities, make laws, statutes, as I list myself. And +why may I not?—<a href="#note602">[602]</a><span lang="la">Pictoribus atque poetis</span>, &c. +You know what liberty +poets ever had, and besides, my predecessor Democritus was a politician, a +recorder of Abdera, a law maker as some say; and why may not I presume so +much as he did? Howsoever I will adventure. For the site, if you will needs +urge me to it, I am not fully resolved, it may be in <span lang="la">Terra Australi +Incognita</span>, there is room enough (for of my knowledge neither that hungry +Spaniard, <a href="#note603">[603]</a>nor Mercurius Britannicus, have yet discovered half of it) +or else one of these floating islands in Mare del Zur, which like the +Cyanian isles in the Euxine sea, alter their place, and are accessible only +at set times, and to some few persons; or one of the fortunate isles, for +who knows yet where, or which they are? there is room enough in the inner +parts of America, and northern coasts of Asia. But I will choose a site, +whose latitude shall be 45 degrees (I respect not minutes) in the midst of +the temperate zone, or perhaps under the equator, that <a href="#note604">[604]</a>paradise of +the world, <span lang="la">ubi semper virens laurus</span>, &c. where is a perpetual spring: the +longitude for some reasons I will conceal. Yet “be it known to all men by +these presents,” that if any honest gentleman will send in so much money, +as Cardan allows an astrologer for casting a nativity, he shall be a +sharer, I will acquaint him with my project, or if any worthy man will +stand for any temporal or spiritual office or dignity, (for as he said of +his archbishopric of Utopia, 'tis <span lang="la">sanctus ambitus</span>, and not amiss to be +sought after,) it shall be freely given without all intercessions, bribes, +letters, &c. his own worth shall be the best spokesman; and because we +shall admit of no deputies or advowsons, if he be sufficiently qualified, +and as able as willing to execute the place himself, be shall have present +possession. It shall be divided into 12 or 13 provinces, and those by +hills, rivers, roadways, or some more eminent limits exactly bounded. Each +province shall have a metropolis, which shall be so placed as a centre +almost in a circumference, and the rest at equal distances, some 12 Italian +miles asunder, or thereabout, and in them shall be sold all things +necessary for the use of man; <span lang="la">statis horis et diebus</span>, no market towns, +markets or fairs, for they do but beggar cities (no village shall stand +above 6, 7, or 8 miles from a city) except those emporiums which are by the +sea side, general staples, marts, as Antwerp, Venice, Bergen of old, +London, &c. cities most part shall be situated upon navigable rivers or +lakes, creeks, havens; and for their form, regular, round, square, or long +square, <a href="#note605">[605]</a>with fair, broad, and straight <a href="#note606">[606]</a>streets, houses uniform, +built of brick and stone, like Bruges, Brussels, Rhegium Lepidi, Berne in +Switzerland, Milan, Mantua, Crema, Cambalu in Tartary, described by M. +Polus, or that Venetian Palma. I will admit very few or no suburbs, and +those of baser building, walls only to keep out man and horse, except it be +in some frontier towns, or by the sea side, and those to be fortified <a href="#note607">[607]</a> +after the latest manner of fortification, and situated upon convenient +havens, or opportune places. In every so built city, I will have convenient +churches, and separate places to bury the dead in, not in churchyards; a +<span lang="la">citadella</span> (in some, not all) to command it, prisons for offenders, +opportune market places of all sorts, for corn, meat, cattle, fuel, fish, +commodious courts of justice, public halls for all societies, bourses, +meeting places, armouries, <a href="#note608">[608]</a>in which shall be kept engines for +quenching of fire, artillery gardens, public walks, theatres, and spacious +fields allotted for all gymnastic sports, and honest recreations, hospitals +of all kinds, for children, orphans, old folks, sick men, mad men, +soldiers, pest-houses, &c. not built <span lang="la">precario</span>, or by gouty benefactors, +who, when by fraud and rapine they have extorted all their lives, oppressed +whole provinces, societies, &c. give something to pious uses, build a +satisfactory alms-house, school or bridge, &c. at their last end, or before +perhaps, which is no otherwise than to steal a goose, and stick down a +feather, rob a thousand to relieve ten; and those hospitals so built and +maintained, not by collections, benevolences, donaries, for a set number, +(as in ours,) just so many and no more at such a rate, but for all those +who stand in need, be they more or less, and that <span lang="la">ex publico aerario</span>, and +so still maintained, <span lang="la">non nobis solum nati sumus</span>, &c. I will have conduits +of sweet and good water, aptly disposed in each town, common <a href="#note609">[609]</a> +granaries, as at Dresden in Misnia, Stetein in Pomerland, Noremberg, &c. +Colleges of mathematicians, musicians, and actors, as of old at Labedum in +Ionia, <a href="#note610">[610]</a>alchemists, physicians, artists, and philosophers: that all +arts and sciences may sooner be perfected and better learned; and public +historiographers, as amongst those ancient <a href="#note611">[611]</a>Persians, <span lang="la">qui in +commentarios referebant quae memoratu digna gerebantur</span>, informed and +appointed by the state to register all famous acts, and not by each +insufficient scribbler, partial or parasitical pedant, as in our times. I +will provide public schools of all kinds, singing, dancing, fencing, &c. +especially of grammar and languages, not to be taught by those tedious +precepts ordinarily used, but by use, example, conversation, <a href="#note612">[612]</a>as +travellers learn abroad, and nurses teach their children: as I will have +all such places, so will I ordain <a href="#note613">[613]</a>public governors, fit officers to +each place, treasurers, aediles, quaestors, overseers of pupils, widows' +goods, and all public houses, &c. and those once a year to make strict +accounts of all receipts, expenses, to avoid confusion, <span lang="la">et sic fiet ut non +absumant</span> (as Pliny to Trajan,) <span lang="la">quad pudeat dicere</span>. They shall be +subordinate to those higher officers and governors of each city, which +shall not be poor tradesmen, and mean artificers, but noblemen and +gentlemen, which shall be tied to residence in those towns they dwell next, +at such set times and seasons: for I see no reason (which <a href="#note614">[614]</a>Hippolitus +complains of) “that it should be more dishonourable for noblemen to govern +the city than the country, or unseemly to dwell there now, than of old.” +<a href="#note615">[615]</a>I will have no bogs, fens, marshes, vast woods, deserts, heaths, +commons, but all enclosed; (yet not depopulated, and therefore take heed +you mistake me not) for that which is common, and every man's, is no man's; +the richest countries are still enclosed, as Essex, Kent, with us, &c. +Spain, Italy; and where enclosures are least in quantity, they are best +<a href="#note616">[616]</a>husbanded, as about Florence in Italy, Damascus in Syria, &c. which +are liker gardens than fields. I will not have a barren acre in all my +territories, not so much as the tops of mountains: where nature fails, it +shall be supplied by art: <a href="#note617">[617]</a>lakes and rivers shall not be left +desolate. All common highways, bridges, banks, corrivations of waters, +aqueducts, channels, public works, buildings, &c. out of a <a href="#note618">[618]</a>common +stock, curiously maintained and kept in repair; no depopulations, +engrossings, alterations of wood, arable, but by the consent of some +supervisors that shall be appointed for that purpose, to see what +reformation ought to be had in all places, what is amiss, how to help it, +<span lang="la">et quid quaeque ferat regio, et quid quaeque recuset</span>, +what ground is aptest +for wood, what for corn, what for cattle, gardens, orchards, fishponds, &c. +with a charitable division in every village, (not one domineering house +greedily to swallow up all, which is too common with us) what for lords, +<a href="#note619">[619]</a>what for tenants; and because they shall be better encouraged to +improve such lands they hold, manure, plant trees, drain, fence, &c. they +shall have long leases, a known rent, and known fine to free them from +those intolerable exactions of tyrannizing landlords. These supervisors +shall likewise appoint what quantity of land in each manor is fit for the +lord's demesnes, <a href="#note620">[620]</a>what for holding of tenants, how it ought to be +husbanded, +<span lang="la">ut <a href="#note621">[621]</a>magnetis equis, Minyae gens cognita remis</span>, +how to be +manured, tilled, rectified, <a href="#note622">[622]</a><span lang="la">hic segetes veniunt, illic felicius +uvae, arborei foetus alibi, atque injussa virescunt Gramina</span>, and what +proportion is fit for all callings, because private professors are many +times idiots, ill husbands, oppressors, covetous, and know not how to +improve their own, or else wholly respect their own, and not public good. + +<p>Utopian parity is a kind of government, to be wished for, <a href="#note623">[623]</a>rather than +effected, <span lang="la">Respub. Christianopolitana</span>, Campanella's city of the Sun, and +that new Atlantis, witty fictions, but mere chimeras; and Plato's community +in many things is impious, absurd and ridiculous, it takes away all +splendour and magnificence. I will have several orders, degrees of +nobility, and those hereditary, not rejecting younger brothers in the mean +time, for they shall be sufficiently provided for by pensions, or so +qualified, brought up in some honest calling, they shall be able to live of +themselves. I will have such a proportion of ground belonging to every +barony, he that buys the land shall buy the barony, he that by riot +consumes his patrimony, and ancient demesnes, shall forfeit his honours. +<a href="#note624">[624]</a>As some dignities shall be hereditary, so some again by election, or +by gift (besides free officers, pensions, annuities,) like our bishoprics, +prebends, the Bassa's palaces in Turkey, the <a href="#note625">[625]</a>procurator's houses and +offices in Venice, which, like the golden apple, shall be given to the +worthiest, and best deserving both in war and peace, as a reward of their +worth and good service, as so many goals for all to aim at, (<span lang="la">honos alit +artes</span>) and encouragements to others. For I hate these severe, unnatural, +harsh, German, French, and Venetian decrees, which exclude plebeians from +honours, be they never so wise, rich, virtuous, valiant, and well +qualified, they must not be patricians, but keep their own rank, this is +<span lang="la">naturae bellum inferre</span>, odious to God and men, I abhor it. My form of +government shall be monarchical. +<div class="poem" lang="la"> +<div class="line"><a href="#note626">[626]</a>nunquam libertas gratior extat,</div> +<div class="line">Quam sub Rege pio, &c.</div> +</div> +few laws, but those severely kept, plainly put down, and in the mother +tongue, that every man may understand. Every city shall have a peculiar +trade or privilege, by which it shall be chiefly maintained: <a href="#note627">[627]</a>and +parents shall teach their children one of three at least, bring up and +instruct them in the mysteries of their own trade. In each town these +several tradesmen shall be so aptly disposed, as they shall free the rest +from danger or offence: fire-trades, as smiths, forge-men, brewers, bakers, +metal-men, &c., shall dwell apart by themselves: dyers, tanners, +fellmongers, and such as use water in convenient places by themselves: +noisome or fulsome for bad smells, as butchers' slaughterhouses, +chandlers, curriers, in remote places, and some back lanes. Fraternities +and companies, I approve of, as merchants' bourses, colleges of druggists, +physicians, musicians, &c., but all trades to be rated in the sale of +wares, as our clerks of the market do bakers and brewers; corn itself, what +scarcity soever shall come, not to extend such a price. Of such wares as +are transported or brought in, <a href="#note628">[628]</a>if they be necessary, commodious, and +such as nearly concern man's life, as corn, wood, coal, &c., and such +provision we cannot want, I will have little or no custom paid, no taxes; +but for such things as are for pleasure, delight, or ornament, as wine, +spice, tobacco, silk, velvet, cloth of gold, lace, jewels, &c., a greater +impost. I will have certain ships sent out for new discoveries every year, +<a href="#note629">[629]</a>and some discreet men appointed to travel into all neighbouring +kingdoms by land, which shall observe what artificial inventions and good +laws are in other countries, customs, alterations, or aught else, +concerning war or peace, which may tend to the common good. Ecclesiastical +discipline, <span lang="la">penes Episcopos</span>, subordinate as the other. No impropriations, +no lay patrons of church livings, or one private man, but common societies, +corporations, &c., and those rectors of benefices to be chosen out of the +Universities, examined and approved, as the literati in China. No parish +to contain above a thousand auditors. If it were possible, I would have +such priest as should imitate Christ, charitable lawyers should love their +neighbours as themselves, temperate and modest physicians, politicians +contemn the world, philosophers should know themselves, noblemen live +honestly, tradesmen leave lying and cozening, magistrates corruption, &c., +but this is impossible, I must get such as I may. I will therefore have +<a href="#note630">[630]</a>of lawyers, judges, advocates, physicians, chirurgeons, &c., a set +number, <a href="#note631">[631]</a>and every man, if it be possible, to plead his own cause, to +tell that tale to the judge which he doth to his advocate, as at Fez in +Africa, Bantam, Aleppo, Ragusa, <span lang="la">suam quisque causam dicere tenetur</span>. Those +advocates, chirurgeons, and <a href="#note632">[632]</a>physicians, which are allowed to be +maintained out of the <a href="#note633">[633]</a>common treasury, no fees to be given or taken +upon pain of losing their places; or if they do, very small fees, and when +the <a href="#note634">[634]</a>cause is fully ended. <a href="#note635">[635]</a>He that sues any man shall put in a +pledge, which if it be proved he hath wrongfully sued his adversary, rashly +or maliciously, he shall forfeit, and lose. Or else before any suit begin, +the plaintiff shall have his complaint approved by a set delegacy to that +purpose; if it be of moment he shall be suffered as before, to proceed, if +otherwise they shall determine it. All causes shall be pleaded <span lang="la">suppresso +nomine</span>, the parties' names concealed, if some circumstances do not +otherwise require. Judges and other officers shall be aptly disposed in +each province, villages, cities, as common arbitrators to hear causes, and +end all controversies, and those not single, but three at least on the +bench at once, to determine or give sentence, and those again to sit by +turns or lots, and not to continue still in the same office. No controversy +to depend above a year, but without all delays and further appeals to be +speedily despatched, and finally concluded in that time allotted. These and +all other inferior magistrates to be chosen <a href="#note636">[636]</a>as the literati in +China, or by those exact suffrages of the <a href="#note637">[637]</a>Venetians, and such again +not to be eligible, or capable of magistracies, honours, offices, except +they be sufficiently <a href="#note638">[638]</a>qualified for learning, manners, and that by the +strict approbation of deputed examiners: <a href="#note639">[639]</a>first scholars to take +place, then soldiers; for I am of Vigetius his opinion, a scholar deserves +better than a soldier, because <span lang="la">Unius aetatis sunt quae fortiter fiunt, quae +vero pro utilitate Reipub. scribuntur, aeterna</span>: a soldier's work lasts for +an age, a scholar's for ever. If they <a href="#note640">[640]</a>misbehave themselves, they +shall be deposed, and accordingly punished, and whether their offices be +annual <a href="#note641">[641]</a>or otherwise, once a year they shall be called in question, +and give an account; for men are partial and passionate, merciless, +covetous, corrupt, subject to love, hate, fear, favour, &c., <span lang="la">omne sub +regno graviore regnum</span>: like Solon's Areopagites, or those Roman Censors, +some shall visit others, and <a href="#note642">[642]</a>be visited <span lang="la">invicem</span> themselves, <a href="#note643">[643]</a> +they shall oversee that no prowling officer, under colour of authority, +shall insult over his inferiors, as so many wild beasts, oppress, domineer, +flea, grind, or trample on, be partial or corrupt, but that there be +<span lang="la">aequabile jus</span>, justice equally done, live as friends and brethren +together; and which <a href="#note644">[644]</a>Sesellius would have and so much desires in his +kingdom of France, “a diapason and sweet harmony of kings, princes, nobles, +and plebeians so mutually tied and involved in love, as well as laws and +authority, as that they never disagree, insult, or encroach one upon +another.” If any man deserve well in his office he shall be rewarded. +<div class="poem" lang="la"> +<div class="line">———quis enim virtutem amplectitur ipsam,</div> +<div class="line">Proemia si tollas?———<a href="#note645">[645]</a></div> +</div> +He that invents anything for public good in any art or science, writes a +treatise, <a href="#note646">[646]</a>or performs any noble exploit, at home or abroad, <a href="#note647">[647]</a> +shall be accordingly enriched, <a href="#note648">[648]</a>honoured, and preferred. I say with +Hannibal in Ennius, <span lang="la">Hostem qui feriet erit mihi Carthaginensis</span>, let him +be of what condition he will, in all offices, actions, he that deserves +best shall have best. + +<p>Tilianus in Philonius, out of a charitable mind no doubt, wished all his +books were gold and silver, jewels and precious stones, <a href="#note649">[649]</a>to redeem +captives, set free prisoners, and relieve all poor distressed souls that +wanted means; religiously done. I deny not, but to what purpose? Suppose +this were so well done, within a little after, though a man had Croesus' +wealth to bestow, there would be as many more. Wherefore I will suffer no +<a href="#note650">[650]</a>beggars, rogues, vagabonds, or idle persons at all, that cannot give +an account of their lives how they <a href="#note651">[651]</a>maintain themselves. If they be +impotent, lame, blind, and single, they shall be sufficiently maintained in +several hospitals, built for that purpose; if married and infirm, past +work, or by inevitable loss, or some such like misfortune cast behind, by +distribution of <a href="#note652">[652]</a>corn, house-rent free, annual pensions or money, they +shall be relieved, and highly rewarded for their good service they have +formerly done; if able, they shall be enforced to work. <a href="#note653">[653]</a>“For I see no +reason” (as <a href="#note654">[654]</a>he said) “why an epicure or idle drone, a rich glutton, a +usurer, should live at ease, and do nothing, live in honour, in all manner +of pleasures, and oppress others, when as in the meantime a poor labourer, +a smith, a carpenter, an husbandman that hath spent his time in continual +labour, as an ass to carry burdens, to do the commonwealth good, and +without whom we cannot live, shall be left in his old age to beg or starve, +and lead a miserable life worse than a jument.” As <a href="#note655">[655]</a>all conditions +shall be tied to their task, so none shall be overtired, but have their set +times of recreations and holidays, <span lang="la">indulgere genio</span>, feasts and merry +meetings, even to the meanest artificer, or basest servant, once a week to +sing or dance, (though not all at once) or do whatsoever he shall please; +like <a href="#note656">[656]</a>that <span lang="la">Saccarum festum</span> amongst the Persians, those Saturnals +in Rome, as well as his master. <a href="#note657">[657]</a>If any be drunk, he shall drink no +more wine or strong drink in a twelvemonth after. A bankrupt shall be <a href="#note658">[658]</a> +<span lang="la">Catademiatus in Amphitheatro</span>, publicly shamed, and he that cannot pay his +debts, if by riot or negligence he have been impoverished, shall be for a +twelvemonth imprisoned, if in that space his creditors be not satisfied, +<a href="#note659">[659]</a>he shall be hanged. He <a href="#note660">[660]</a>that commits sacrilege shall lose his +hands; he that bears false witness, or is of perjury convicted, shall have +his tongue cut out, except he redeem it with his head. Murder, <a href="#note661">[661]</a> +adultery, shall be punished by death, <a href="#note662">[662]</a>but not theft, except it be +some more grievous offence, or notorious offenders: otherwise they shall be +condemned to the galleys, mines, be his slaves whom they have offended, +during their lives. I hate all hereditary slaves, and that <span lang="la">duram Persarum +legem</span> as <a href="#note663">[663]</a>Brisonius calls it; or as <a href="#note664">[664]</a>Ammianus, <span lang="la">impendio +formidatas et abominandas leges, per quas ob noxam unius, omnis +propinquitas perit</span> hard law that wife and children, friends and allies, +should suffer for the father's offence. + +<p>No man shall marry until he <a href="#note665">[665]</a>be 25, no woman till she be 20, <a href="#note666">[666]</a> +<span lang="la">nisi alitur dispensatum fuerit</span>. If one <a href="#note667">[667]</a>die, the other party shall +not marry till six months after; and because many families are compelled to +live niggardly, exhaust and undone by great dowers, <a href="#note668">[668]</a>none shall be +given at all, or very little, and that by supervisors rated, they that are +foul shall have a greater portion; if fair, none at all, or very little: +<a href="#note669">[669]</a>howsoever not to exceed such a rate as those supervisors shall think +fit. And when once they come to those years, poverty shall hinder no man +from marriage, or any other respect, <a href="#note670">[670]</a>but all shall be rather enforced +than hindered, <a href="#note671">[671]</a>except they be <a href="#note672">[672]</a>dismembered, or grievously +deformed, infirm, or visited with some enormous hereditary disease, in body +or mind; in such cases upon a great pain, or mulct, <a href="#note673">[673]</a>man or woman +shall not marry, other order shall be taken for them to their content. If +people overabound, they shall be eased by <a href="#note674">[674]</a>colonies. + +<p><a href="#note675">[675]</a>No man shall wear weapons in any city. The same attire shall be kept, +and that proper to several callings, by which they shall be distinguished. +<a href="#note676">[676]</a><span lang="la">Luxus funerum</span> shall be taken away, that intempestive expense +moderated, and many others. Brokers, takers of pawns, biting usurers, I +will not admit; yet because <span lang="la">hic cum hominibus non cum diis agitur</span>, we +converse here with men, not with gods, and for the hardness of men's hearts +I will tolerate some kind of usury.<a href="#note677">[677]</a>If we were honest, I confess, <span lang="la">si +probi essemus</span>, we should have no use of it, but being as it is, we must +necessarily admit it. Howsoever most divines contradict it, <span lang="la">dicimus +inficias, sed vox ea sola reperta est</span>, it must be winked at by +politicians. And yet some great doctors approve of it, Calvin, Bucer, +Zanchius, P. Martyr, because by so many grand lawyers, decrees of emperors, +princes' statutes, customs of commonwealths, churches' approbations it is +permitted, &c. I will therefore allow it. But to no private persons, nor to +every man that will, to orphans only, maids, widows, or such as by reason +of their age, sex, education, ignorance of trading, know not otherwise how +to employ it; and those so approved, not to let it out apart, but to bring +their money to a <a href="#note678">[678]</a>common bank which shall be allowed in every city, as +in Genoa, Geneva, Nuremberg, Venice, at <a href="#note679">[679]</a>5, 6, 7, not above 8 per +centum, as the supervisors, or <span lang="la">aerarii praefecti</span> shall think fit. <a href="#note680">[680]</a>And +as it shall not be lawful for each man to be an usurer that will, so shall +it not be lawful for all to take up money at use, not to prodigals and +spendthrifts, but to merchants, young tradesmen, such as stand in need, or +know honestly how to employ it, whose necessity, cause and condition the +said supervisors shall approve of. + +<p>I will have no private monopolies, to enrich one man, and beggar a +multitude, <a href="#note681">[681]</a>multiplicity of offices, of supplying by deputies, weights +and measures, the same throughout, and those rectified by the <span lang="la">Primum +mobile</span> and sun's motion, threescore miles to a degree according to +observation, 1000 geometrical paces to a mile, five foot to a pace, twelve +inches to a foot, &c. and from measures known it is an easy matter to +rectify weights, &c. to cast up all, and resolve bodies by algebra, +stereometry. I hate wars if they be not <span lang="la">ad populi salutem</span> upon urgent +occasion, <a href="#note682">[682]</a><span lang="la">odimus accipitrim, quia semper vivit in armis</span> <a href="#note683">[683]</a> +offensive wars, except the cause be very just, I will not allow of. For I +do highly magnify that saying of Hannibal to Scipio, in <a href="#note684">[684]</a>Livy, “It had +been a blessed thing for you and us, if God had given that mind to our +predecessors, that you had been content with Italy, we with Africa. For +neither Sicily nor Sardinia are worth such cost and pains, so many fleets +and armies, or so many famous Captains' lives.” <span lang="la">Omnia prius tentanda</span>, +fair means shall first be tried. <a href="#note685">[685]</a><span lang="la">Peragit tranquilla potestas, Quod +violenta nequit</span>. I will have them proceed with all moderation: but hear +you, Fabius my general, not Minutius, <span lang="la">nam <a href="#note686">[686]</a>qui Consilio nititur +plus hostibus nocet, quam qui sini animi ratione, viribus</span>: And in such +wars to abstain as much as is possible from <a href="#note687">[687]</a>depopulations, burning of +towns, massacring of infants, &c. For defensive wars, I will have forces +still ready at a small warning, by land and sea, a prepared navy, soldiers +<span lang="la">in procinctu, et quam <a href="#note688">[688]</a>Bonfinius apud Hungaros suos vult, virgam +ferream</span>, and money, which is <span lang="la">nerves belli</span>, still in a readiness, and a +sufficient revenue, a third part as in old <a href="#note689">[689]</a>Rome and Egypt, reserved +for the commonwealth; to avoid those heavy taxes and impositions, as well +to defray this charge of wars, as also all other public defalcations, +expenses, fees, pensions, reparations, chaste sports, feasts, donaries, +rewards, and entertainments. All things in this nature especially I will +have maturely done, and with great <a href="#note690">[690]</a>deliberation: <span lang="la">ne quid <a href="#note691">[691]</a> +temere, ne quid remisse ac timide fiat; Sid quo feror hospes</span>? To +prosecute the rest would require a volume. <span lang="la">Manum de tabella</span>, I have been +over tedious in this subject; I could have here willingly ranged, but these +straits wherein I am included will not permit. + +<p>From commonwealths and cities, I will descend to families, which have as +many corsives and molestations, as frequent discontents as the rest. Great +affinity there is betwixt a political and economical body; they differ only +in magnitude and proportion of business (so Scaliger <a href="#note692">[692]</a>writes) as they +have both likely the same period, as <a href="#note693">[693]</a>Bodin and <a href="#note694">[694]</a>Peucer hold, out +of Plato, six or seven hundred years, so many times they have the same +means of their vexation and overthrows; as namely, riot, a common ruin of +both, riot in building, riot in profuse spending, riot in apparel, &c. be +it in what kind soever, it produceth the same effects. A <a href="#note695">[695]</a>chorographer +of ours speaking <span lang="la">obiter</span> of ancient families, why they are so frequent in +the north, continue so long, are so soon extinguished in the south, and so +few, gives no other reason but this, <span lang="la">luxus omnia dissipavit</span>, riot hath +consumed all, fine clothes and curious buildings came into this island, as +he notes in his annals, not so many years since; <span lang="la">non sine dispendio +hospitalitatis</span> to the decay of hospitality. Howbeit many times that word +is mistaken, and under the name of bounty and hospitality, is shrouded riot +and prodigality, and that which is commendable in itself well used, hath +been mistaken heretofore, is become by his abuse, the bane and utter ruin +of many a noble family. For some men live like the rich glutton, consuming +themselves and their substance by continual feasting and invitations, with +<a href="#note696">[696]</a>Axilon in Homer, keep open house for all comers, giving entertainment +to such as visit them, <a href="#note697">[697]</a>keeping a table beyond their means, and a +company of idle servants (though not so frequent as of old) are blown up on +a sudden; and as Actaeon was by his hounds, devoured by their kinsmen, +friends, and multitude of followers. <a href="#note698">[698]</a>It is a wonder that Paulus +Jovius relates of our northern countries, what an infinite deal of meat we +consume on our tables; that I may truly say, 'tis not bounty, not +hospitality, as it is often abused, but riot and excess, gluttony and +prodigality; a mere vice; it brings in debt, want, and beggary, hereditary +diseases, consumes their fortunes, and overthrows the good temperature of +their bodies. To this I might here well add their inordinate expense in +building, those fantastical houses, turrets, walks, parks, &c. gaming, +excess of pleasure, and that prodigious riot in apparel, by which means +they are compelled to break up house, and creep into holes. Sesellius in +his commonwealth of <a href="#note699">[699]</a>France, gives three reasons why the French +nobility were so frequently bankrupts: “First, because they had so many +lawsuits and contentions one upon another, which were tedious and costly; +by which means it came to pass, that commonly lawyers bought them out of +their possessions. A second cause was their riot, they lived beyond their +means, and were therefore swallowed up by merchants.” (La Nove, a French +writer, yields five reasons of his countrymen's poverty, to the same effect +almost, and thinks verily if the gentry of France were divided into ten +parts, eight of them would be found much impaired, by sales, mortgages, and +debts, or wholly sunk in their estates.) “The last was immoderate excess in +apparel, which consumed their revenues.” How this concerns and agrees with +our present state, look you. But of this elsewhere. As it is in a man's +body, if either head, heart, stomach, liver, spleen, or any one part be +misaffected, all the rest suffer with it: so is it with this economical +body. If the head be naught, a spendthrift, a drunkard, a whoremaster, a +gamester, how shall the family live at ease? <a href="#note700">[700]</a><span lang="la">Ipsa si cupiat solus +servare, prorsus, non potest hanc familiam</span>, as Demea said in the comedy, +Safety herself cannot save it. A good, honest, painful man many times hath +a shrew to his wife, a sickly, dishonest, slothful, foolish, careless woman +to his mate, a proud, peevish flirt, a liquorish, prodigal quean, and by +that means all goes to ruin: or if they differ in nature, he is thrifty, +she spends all, he wise, she sottish and soft; what agreement can there be? +what friendship? Like that of the thrush and swallow in Aesop, instead of +mutual love, kind compellations, whore and thief is heard, they fling +stools at one another's heads. <a href="#note701">[701]</a><span lang="la">Quae intemperies vexat hanc familiam</span>? +All enforced marriages commonly produce such effects, or if on their +behalves it be well, as to live and agree lovingly together, they may have +disobedient and unruly children, that take ill courses to disquiet them, +<a href="#note702">[702]</a>“their son is a thief, a spendthrift, their daughter a whore;” a step +<a href="#note703">[703]</a>mother, or a daughter-in-law distempers all; <a href="#note704">[704]</a>or else for want +of means, many torturers arise, debts, dues, fees, dowries, jointures, +legacies to be paid, annuities issuing out, by means of which, they have +not wherewithal to maintain themselves in that pomp as their predecessors +have done, bring up or bestow their children to their callings, to their +birth and quality, <a href="#note705">[705]</a>and will not descend to their present fortunes. +Oftentimes, too, to aggravate the rest, concur many other inconveniences, +unthankful friends, decayed friends, bad neighbours, negligent servants +<a href="#note706">[706]</a><span lang="la">servi furaces, Versipelles, callidi, occlusa sibi mille clavibus +reserant, furtimque; raptant, consumunt, liguriunt</span>; casualties, taxes, +mulcts, chargeable offices, vain expenses, entertainments, loss of stock, +enmities, emulations, frequent invitations, losses, suretyship, sickness, +death of friends, and that which is the gulf of all, improvidence, ill +husbandry, disorder and confusion, by which means they are drenched on a +sudden in their estates, and at unawares precipitated insensibly into an +inextricable labyrinth of debts, cares, woes, want, grief, discontent and +melancholy itself. + +<p>I have done with families, and will now briefly run over some few sorts and +conditions of men. The most secure, happy, jovial, and merry in the world's +esteem are princes and great men, free from melancholy: but for their +cares, miseries, suspicions, jealousies, discontents, folly and madness, I +refer you to Xenophon's Tyrannus, where king Hieron discourseth at large +with Simonides the poet, of this subject. Of all others they are most +troubled with perpetual fears, anxieties, insomuch, that as he said in +<a href="#note707">[707]</a>Valerius, if thou knewest with what cares and miseries this robe were +stuffed, thou wouldst not stoop to take it up. Or put case they be secure +and free from fears and discontents, yet they are void <a href="#note708">[708]</a>of reason too +oft, and precipitate in their actions, read all our histories, <span lang="la">quos de +stultis prodidere stulti</span>, Iliades, Aeneides, Annales, and what is the +subject? +<div class="poem" lang="la"> +<div class="line">Stultorum regum, et populorum continet aestus.</div> +</div> +<div class="poem"> +<div class="line">The giddy tumults and the foolish rage</div> +<div class="line">Of kings and people.</div> +</div> +How mad they are, how furious, and upon small occasions, rash and +inconsiderate in their proceedings, how they dote, every page almost will +witness, +<div class="poem" lang="la"> +<div class="line">———delirant reges, plectuntur Achivi.</div> +</div> +<div class="poem"> +<div class="line">When doting monarchs urge</div> +<div class="line">Unsound resolves, their subjects feel the scourge.</div> +</div> +<p>Next in place, next in miseries and discontents, in all manner of +hair-brain actions, are great men, <span lang="la">procul a Jove, procul a fulmine</span>, the +nearer the worse. If they live in court, they are up and down, ebb and flow +with their princes' favours, <span lang="la">Ingenium vultu statque caditque suo</span>, now +aloft, tomorrow down, as <a href="#note709">[709]</a>Polybius describes them, “like so many +casting counters, now of gold, tomorrow of silver, that vary in worth as +the computant will; now they stand for units, tomorrow for thousands; now +before all, and anon behind.” Beside, they torment one another with mutual +factions, emulations: one is ambitious, another enamoured, a third in debt, +a prodigal, overruns his fortunes, a fourth solicitous with cares, gets +nothing, &c. But for these men's discontents, anxieties, I refer you to +Lucian's Tract, <span lang="la">de mercede conductis</span>, <a href="#note710">[710]</a>Aeneas Sylvius (<span lang="la">libidinis et +stultitiae servos</span>, he calls them), Agrippa, and many others. + +<p>Of philosophers and scholars <span lang="la">priscae sapientiae dictatores</span>, I have already +spoken in general terms, those superintendents of wit and learning, men +above men, those refined men, minions of the muses, +<div class="poem" lang="la"> +<div class="line"><a href="#note711">[711]</a>———mentemque habere queis bonam</div> +<div class="line">Et esse <a href="#note712">[712]</a>corculis datum est.———</div> +</div> +<a href="#note713">[713]</a>These acute and subtle sophisters, so much honoured, have as much +need of hellebore as others.—<a href="#note714">[714]</a><span lang="la">O medici mediam pertundite venam.</span> +Read Lucian's Piscator, and tell how he esteemed them; Agrippa's Tract of +the vanity of Sciences; nay read their own works, their absurd tenets, +prodigious paradoxes, <span lang="la">et risum teneatis amici</span>? You shall find that of +Aristotle true, <span lang="la">nullum magnum ingenium sine mixtura dementiae</span>, they have a +worm as well as others; you shall find a fantastical strain, a fustian, a +bombast, a vainglorious humour, an affected style, &c., like a prominent +thread in an uneven woven cloth, run parallel throughout their works. And +they that teach wisdom, patience, meekness, are the veriest dizzards, +harebrains, and most discontent. <a href="#note715">[715]</a>“In the multitude of wisdom is +grief, and he that increaseth wisdom, increaseth sorrow.” I need not quote +mine author; they that laugh and contemn others, condemn the world of +folly, deserve to be mocked, are as giddy-headed, and lie as open as any +other. <a href="#note716">[716]</a>Democritus, that common flouter of folly, was ridiculous +himself, barking Menippus, scoffing Lucian, satirical Lucilius, Petronius, +Varro, Persius, &c., may be censured with the rest, <span lang="la">Loripedem rectus +derideat, Aethiopem albus.</span> Bale, Erasmus, Hospinian, Vives, Kemnisius, +explode as a vast ocean of obs and sols, school divinity. <a href="#note717">[717]</a>A labyrinth +of intricable questions, unprofitable contentions, <span lang="la">incredibilem +delirationem</span>, one calls it. If school divinity be so censured, <span lang="la">subtilis +<a href="#note718">[718]</a>Scotus lima veritatis, Occam irrefragabilis, cujus ingenium vetera +omnia ingenia subvertit</span>, &c. Baconthrope, Dr. Resolutus, and <span lang="la">Corculum +Theolgiae</span>, Thomas himself, Doctor <a href="#note719">[719]</a>Seraphicus, <span lang="la">cui dictavit Angelus</span>, +&c. What shall become of humanity? <span lang="la">Ars stulta</span>, what can she plead? what +can her followers say for themselves? Much learning, <a href="#note720">[720]</a> +<span lang="la">cere-diminuit-brum</span>, hath cracked their sconce, and taken such root, that +<span lang="la">tribus Anticyris caput insanabile</span>, hellebore itself can do no good, nor +that renowned <a href="#note721">[721]</a>lantern of Epictetus, by which if any man studied, he +should be as wise as he was. But all will not serve; rhetoricians, <span lang="la">in +ostentationem loquacitatis multa agitant</span>, out of their volubility of +tongue, will talk much to no purpose, orators can persuade other men what +they will, <span lang="la">quo volunt, unde volunt</span>, move, pacify, &c., but cannot settle +their own brains, what saith Tully? <span lang="la">Malo indisertam prudentiam, quam +loquacem, stultitiam</span>; and as <a href="#note722">[722]</a>Seneca seconds him, a wise man's +oration should not be polite or solicitous. <a href="#note723">[723]</a>Fabius esteems no better +of most of them, either in speech, action, gesture, than as men beside +themselves, <span lang="la">insanos declamatores</span>; so doth Gregory, <span lang="la">Non mihi sapit qui +sermone, sed qui factis sapit.</span> Make the best of him, a good orator is a +turncoat, an evil man, <span lang="la">bonus orator pessimus vir</span>, his tongue is set to +sale, he is a mere voice, as <a href="#note724">[724]</a>he said of a nightingale, <span lang="la">dat sine +mente sonum</span>, an hyperbolical liar, a flatterer, a parasite, and as <a href="#note725">[725]</a> +Ammianus Marcellinus will, a corrupting cozener, one that doth more +mischief by his fair speeches, than he that bribes by money; for a man may +with more facility avoid him that circumvents by money, than him that +deceives with glozing terms; which made <a href="#note726">[726]</a>Socrates so much abhor and +explode them. <a href="#note727">[727]</a>Fracastorius, a famous poet, freely grants all poets to +be mad; so doth <a href="#note728">[728]</a>Scaliger; and who doth not? <span lang="la">Aut insanit homo, aut +versus facit</span> (He's mad or making verses), Hor. <span class="cite">Sat. vii. l. 2.</span> <span lang="la">Insanire +lubet, i. versus componere.</span> Virg. <span class="cite">3 Ecl.</span>; so Servius interprets it, all +poets are mad, a company of bitter satirists, detractors, or else +parasitical applauders: and what is poetry itself, but as Austin holds, +<span lang="la">Vinum erroris ab ebriis doctoribus propinatum</span>? You may give that censure +of them in general, which Sir Thomas More once did of Germanus Brixius' +poems in particular. +<div class="poem" lang="la"> +<div class="line">———vehuntur</div> +<div class="line">In rate stultitiae sylvam habitant Furiae.<a href="#note729">[729]</a></div> +</div> +<p>Budaeus, in an epistle of his to Lupsetus, will have civil law to be the +tower of wisdom; another honours physic, the quintessence of nature; a +third tumbles them both down, and sets up the flag of his own peculiar +science. Your supercilious critics, grammatical triflers, note-makers, +curious antiquaries, find out all the ruins of wit, <span lang="la">ineptiarum delicias</span>, +amongst the rubbish of old writers; <a href="#note730">[730]</a><span lang="la">Pro stultis habent nisi aliquid +sufficiant invenire, quod in aliorum scriptis vertant vitio</span>, all fools +with them that cannot find fault; they correct others, and are hot in a +cold cause, puzzle themselves to find out how many streets in Rome, houses, +gates, towers, Homer's country, Aeneas's mother, Niobe's daughters, <span lang="la">an +Sappho publica fuerit? ovum <a href="#note731">[731]</a>prius extiterit an gallina! &c. et alia +quae dediscenda essent scire, si scires</span>, as <a href="#note732">[732]</a>Seneca holds. What +clothes the senators did wear in Rome, what shoes, how they sat, where they +went to the close-stool, how many dishes in a mess, what sauce, which for +the present for an historian to relate, <a href="#note733">[733]</a>according to Lodovic. Vives, +is very ridiculous, is to them most precious elaborate stuff, they admired +for it, and as proud, as triumphant in the meantime for this discovery, as +if they had won a city, or conquered a province; as rich as if they had +found a mine of gold ore. <span lang="la">Quosvis auctores absurdis commentis suis +percacant et stercorant</span>, one saith, they bewray and daub a company of +books and good authors, with their absurd comments, <span lang="la">correctorum +sterquilinia</span> <a href="#note734">[734]</a>Scaliger calls them, and show their wit in censuring +others, a company of foolish note-makers, humble-bees, dors, or beetles, +<span lang="la">inter stercora ut plurimum versantur</span>, they rake over all those rubbish +and dunghills, and prefer a manuscript many times before the Gospel itself, +<a href="#note735">[735]</a><span lang="la">thesaurum criticum</span>, before any treasure, and with their deleaturs, +<span lang="la">alii legunt sic, meus codex sic habet</span>, with their <span lang="la">postremae editiones</span>, +annotations, castigations, &c. make books dear, themselves ridiculous, and +do nobody good, yet if any man dare oppose or contradict, they are mad, up +in arms on a sudden, how many sheets are written in defence, how bitter +invectives, what apologies? <a href="#note736">[736]</a><span lang="la">Epiphilledes hae sunt ut merae, nugae</span>. But +I dare say no more of, for, with, or against them, because I am liable to +their lash as well as others. Of these and the rest of our artists and +philosophers, I will generally conclude they are a kind of madmen, as <a href="#note737">[737]</a> +Seneca esteems of them, to make doubts and scruples, how to read them +truly, to mend old authors, but will not mend their own lives, or teach us +<span lang="la">ingevia sanare, memoriam officiorum ingerere, ac fidem in rebus humanis +retinere</span>, to keep our wits in order, or rectify our manners. <span lang="la">Numquid tibi +demens videtur, si istis operam impenderit</span>? Is not he mad that draws lines +with Archimedes, whilst his house is ransacked, and his city besieged, when +the whole world is in combustion, or we whilst our souls are in danger, +(<span lang="la">mors sequitur, vita fugit</span>) to spend our time in toys, idle questions, +and things of no worth? + +<p>That <a href="#note738">[738]</a>lovers are mad, I think no man will deny, <span lang="la">Amare simul et +sapere, ipsi Jovi non datur</span>, Jupiter himself cannot intend both at once. +<div class="poem" lang="la"> +<div class="line"><a href="#note739">[739]</a>Non bene conveniunt, nec in una sede morantur</div> +<div class="line">Majestas et amor.</div> +</div> +<p>Tully, when he was invited to a second marriage, replied, he could not +<span lang="la">simul amare et sapere</span> be wise and love both together. <a href="#note740">[740]</a><span lang="la">Est orcus +ille, vis est immedicabilis, est rabies insana</span>, love is madness, a hell, +an incurable disease; <span lang="la">inpotentem et insanam libidinem</span> <a href="#note741">[741]</a>Seneca calls +it, an impotent and raging lust. I shall dilate this subject apart; in the +meantime let lovers sigh out the rest. + +<p><a href="#note742">[742]</a>Nevisanus the lawyer holds it for an axiom, “most women are fools,” +<a href="#note743">[743]</a><span lang="la">consilium foeminis invalidum</span>; Seneca, men, be they young or old; +who doubts it, youth is mad as Elius in Tully, <span lang="la">Stulti adolescentuli</span>, old +age little better, <span lang="la">deleri senes</span>, &c. Theophrastes, in the 107th year of +his age, <a href="#note744">[744]</a>said he then began to be to wise, <span lang="la">tum sapere coepit</span>, and +therefore lamented his departure. If wisdom come so late, where shall we +find a wise man? Our old ones dote at threescore-and-ten. I would cite more +proofs, and a better author, but for the present, let one fool point at +another. <a href="#note745">[745]</a>Nevisanus hath as hard an opinion of <a href="#note746">[746]</a>rich men, “wealth +and wisdom cannot dwell together,” <span lang="la">stultitiam patiuntur opes</span>, <a href="#note747">[747]</a>and +they do commonly <a href="#note748">[748]</a><span lang="la">infatuare cor hominis</span>, besot men; and as we see +it, “fools have fortune:” <a href="#note749">[749]</a><span lang="la">Sapientia non invenitur in terra suaviter +viventium</span>. For beside a natural contempt of learning, which accompanies +such kind of men, innate idleness (for they will take no pains), and which +<a href="#note750">[750]</a>Aristotle observes, <span lang="la">ubi mens plurima, ibi minima fortuna, ubi +plurima fortuna, ibi mens perexigua</span>, great wealth and little wit go +commonly together: they have as much brains some of them in their heads as +in their heels; besides this inbred neglect of liberal sciences, and all +arts, which should <span lang="la">excolere mentem</span>, polish the mind, they have most part +some gullish humour or other, by which they are led; one is an Epicure, an +Atheist, a second a gamester, a third a whoremaster (fit subjects all for +a satirist to work upon); +<div class="poem" lang="la"> +<div class="line"><a href="#note751">[751]</a>Hic nuptarum insanit amoribus, hic puerorum.</div> +</div> +<div class="poem"> +<div class="line">One burns to madness for the wedded dame;</div> +<div class="line">Unnatural lusts another's heart inflame.</div> +</div> +<a href="#note752">[752]</a>one is mad of hawking, hunting, cocking; another of carousing, +horse-riding, spending; a fourth of building, fighting, &c., <span lang="la">Insanit +veteres statuas Damasippus emendo</span>, Damasippus hath an humour of his own, +to be talked of: <a href="#note753">[753]</a>Heliodorus the Carthaginian another. In a word, as +Scaliger concludes of them all, they are <span lang="la">Statuae erectae stultitiae</span>, the +very statutes or pillars of folly. Choose out of all stories him that hath +been most admired, you shall still find, <span lang="la">multa ad laudem, multa ad +vituperationem magnifica</span>, as <a href="#note754">[754]</a>Berosus of Semiramis; <span lang="la">omnes mortales +militia triumphis, divitiis</span>, &c., <span lang="la">tum et luxu, caede, caeterisque vitiis +antecessit</span>, as she had some good, so had she many bad parts. + +<p>Alexander, a worthy man, but furious in his anger, overtaken in drink: +Caesar and Scipio valiant and wise, but vainglorious, ambitious: Vespasian +a worthy prince, but covetous: <a href="#note755">[755]</a>Hannibal, as he had mighty virtues, so +had he many vices; <span lang="la">unam virtutem mille vitia comitantur</span>, as Machiavel of +Cosmo de Medici, he had two distinct persons in him. I will determine of +them all, they are like these double or turning pictures; stand before +which you see a fair maid, on the one side an ape, on the other an owl; +look upon them at the first sight, all is well, but farther examine, you +shall find them wise on the one side, and fools on the other; in some few +things praiseworthy, in the rest incomparably faulty. I will say nothing of +their diseases, emulations, discontents, wants, and such miseries: let +poverty plead the rest in Aristophanes' Plutus. + +<p>Covetous men, amongst others, are most mad, <a href="#note756">[756]</a>they have all the +symptoms of melancholy, fear, sadness, suspicion, &c., as shall be proved +in its proper place, +<div class="poem" lang="la"> +<div class="line">Danda est Hellebori multo pars maxima avaris.</div> +</div> +<div class="poem"> +<div class="line">Misers make Anticyra their own;</div> +<div class="line">Its hellebore reserved for them alone.</div> +</div> +<p>And yet methinks prodigals are much madder than they, be of what condition +they will, that bear a public or private purse; as a <a href="#note757">[757]</a>Dutch writer +censured Richard the rich duke of Cornwall, suing to be emperor, for his +profuse spending, <span lang="la">qui effudit pecuniam, ante pedes principium Electorum +sicut aquam</span>, that scattered money like water; I do censure them, <span lang="la">Stulta +Anglia</span> (saith he) <span lang="la">quae, tot denariis sponte est privata, stulti principes +Alemaniae, qui nobile jus suum pro pecunia vendiderunt</span>; spendthrifts, +bribers, and bribe-takers are fools, and so are <a href="#note758">[758]</a>all they that cannot +keep, disburse, or spend their moneys well. + +<p>I might say the like of angry, peevish, envious, ambitious; <a href="#note759">[759]</a> +<span lang="la">Anticyras melior sorbere meracas</span>; Epicures, Atheists, Schismatics, +Heretics; <span lang="la">hi omnes habent imaginationem laesam</span> (saith Nymannus) “and their +madness shall be evident,” <span class="bibcite">2 Tim. iii. 9</span>. <a href="#note760">[760]</a>Fabatus, an Italian, holds +seafaring men all mad; “the ship is mad, for it never stands still; the +mariners are mad, to expose themselves to such imminent dangers: the waters +are raging mad, in perpetual motion: the winds are as mad as the rest, they +know not whence they come, whither they would go: and those men are maddest +of all that go to sea; for one fool at home, they find forty abroad.” He +was a madman that said it, and thou peradventure as mad to read it. <a href="#note761">[761]</a> +Felix Platerus is of opinion all alchemists are mad, out of their wits; +<a href="#note762">[762]</a>Atheneus saith as much of fiddlers, <span lang="la">et musarum luscinias</span>, <a href="#note763">[763]</a> +Musicians, <span lang="la">omnes tibicines insaniunt, ubi semel efflant, avolat illico +mens</span>, in comes music at one ear, out goes wit at another. Proud and +vainglorious persons are certainly mad; and so are <a href="#note764">[764]</a>lascivious; I can +feel their pulses beat hither; horn-mad some of them, to let others lie +with their wives, and wink at it. + +<p>To insist <a href="#note765">[765]</a>in all particulars, were an Herculean task, to <a href="#note766">[766]</a>reckon +up <a href="#note767">[767]</a><span lang="la">insanas substructiones, insanos labores, insanum luxum</span>, mad +labours, mad books, endeavours, carriages, gross ignorance, ridiculous +actions, absurd gestures; <span lang="la">insanam gulam, insaniam villarum, insana +jurgia</span>, as Tully terms them, madness of villages, stupend structures; as +those Egyptian Pyramids, Labyrinths and Sphinxes, which a company of +crowned asses, <span lang="la">ad ostentationem opum</span>, vainly built, when neither the +architect nor king that made them, or to what use and purpose, are yet +known: to insist in their hypocrisy, inconstancy, blindness, rashness, +<span lang="la">dementem temeritatem</span>, fraud, cozenage, malice, anger, impudence, +ingratitude, ambition, gross superstition, <a href="#note768">[768]</a><span lang="la">tempora infecta et +adulatione sordida</span>, as in Tiberius' times, such base flattery, stupend, +parasitical fawning and colloguing, &c. brawls, conflicts, desires, +contentions, it would ask an expert Vesalius to anatomise every member. +Shall I say? Jupiter himself, Apollo, Mars, &c. doted; and +monster-conquering Hercules that subdued the world, and helped others, +could not relieve himself in this, but mad he was at last. And where shall +a man walk, converse with whom, in what province, city, and not meet with +Signior Deliro, or Hercules Furens, Maenads, and Corybantes? Their speeches +say no less. <a href="#note769">[769]</a><span lang="la">E fungis nati homines</span>, or else they fetched their +pedigree from those that were struck by Samson with the jaw-bone of an ass. +Or from Deucalion and Pyrrha's stones, for <span lang="la">durum genus sumus</span>, <a href="#note770">[770]</a> +<span lang="la">marmorei sumus</span>, we are stony-hearted, and savour too much of the stock, +as if they had all heard that enchanted horn of Astolpho, that English duke +in Ariosto, which never sounded but all his auditors were mad, and for fear +ready to make away with themselves; <a href="#note771">[771]</a>or landed in the mad haven in the +Euxine sea of <span lang="la">Daphnis insana</span>, which had a secret quality to dementate; +they are a company of giddy-heads, afternoon men, it is Midsummer moon +still, and the dog-days last all the year long, they are all mad. Whom +shall I then except? Ulricus Huttenus <a href="#note772">[772]</a><span lang="la">nemo, nam, nemo omnibus horis +sapit, Nemo nascitur sine vitiis, Crimine Nemo caret, Nemo sorte sua vivit +contentus, Nemo in amore sapit, Nemo bonus, Nemo sapiens, Nemo, est ex omni +parti beatus</span>, &c. <a href="#note773">[773]</a>and therefore Nicholas Nemo, or Monsieur Nobody +shall go free, <span lang="la">Quid valeat nemo, Nemo referre potest</span>? But whom shall I +except in the second place? such as are silent, <span lang="la">vir sapit qui pauca +loquitur</span>; <a href="#note774">[774]</a>no better way to avoid folly and madness, than by +taciturnity. Whom in a third? all senators, magistrates; for all fortunate +men are wise, and conquerors valiant, and so are all great men, <span lang="la">non est +bonum ludere cum diis</span>, they are wise by authority, good by their office +and place, <span lang="la">his licet impune pessimos esse</span>, (some say) we must not speak +of them, neither is it fit; <span lang="la">per me sint omnia protinus alba</span>, I will not +think amiss of them. Whom next? Stoics? <span lang="la">Sapiens Stoicus</span>, and he alone is +subject to no perturbations, as <a href="#note775">[775]</a>Plutarch scoffs at him, “he is not +vexed with torments, or burnt with fire, foiled by his adversary, sold of +his enemy: though he be wrinkled, sand-blind, toothless, and deformed; yet +he is most beautiful, and like a god, a king in conceit, though not worth a +groat. He never dotes, never mad, never sad, drunk, because virtue cannot +be taken away,” as <a href="#note776">[776]</a>Zeno holds, “by reason of strong apprehension,” +but he was mad to say so. <a href="#note777">[777]</a><span lang="la">Anticyrae caelo huic est opus aut dolabra</span>, +he had need to be bored, and so had all his fellows, as wise as they would +seem to be. Chrysippus himself liberally grants them to be fools as well as +others, at certain times, upon some occasions, <span lang="la">amitti virtutem ait per +ebrietatem, aut atribilarium morbum</span>, it may be lost by drunkenness or +melancholy, he may be sometimes crazed as well as the rest: <a href="#note778">[778]</a><span lang="la">ad +summum sapiens nisi quum pituita molesta</span>. I should here except some +Cynics, Menippus, Diogenes, that Theban Crates; or to descend to these +times, that omniscious, only wise fraternity <a href="#note779">[779]</a>of the Rosicrucians, +those great theologues, politicians, philosophers, physicians, philologers, +artists, &c. of whom S. Bridget, Albas Joacchimus, Leicenbergius, and such +divine spirits have prophesied, and made promise to the world, if at least +there be any such (Hen. <a href="#note780">[780]</a>Neuhusius makes a doubt of it, <a href="#note781">[781]</a> +Valentinus Andreas and others) or an Elias artifex their Theophrastian +master; whom though Libavius and many deride and carp at, yet some will +have to be “the <a href="#note782">[782]</a>renewer of all arts and sciences,” reformer of the +world, and now living, for so Johannes Montanus Strigoniensis, that great +patron of Paracelsus, contends, and certainly avers <a href="#note783">[783]</a>“a most divine +man,” and the quintessence of wisdom wheresoever he is; for he, his +fraternity, friends, &c. are all <a href="#note784">[784]</a>“betrothed to wisdom,” if we may +believe their disciples and followers. I must needs except Lipsius and the +Pope, and expunge their name out of the catalogue of fools. For besides +that parasitical testimony of Dousa, +<div class="poem" lang="la"> +<div class="line">A Sole exoriente Maeotidas usque paludes,</div> +<div class="line">Nemo est qui justo se aequiparare queat.<a href="#note785">[785]</a></div> +</div> +Lipsius saith of himself, that he was <a href="#note786">[786]</a><span lang="la">humani generis quidem +paedagogus voce et stylo</span>, a grand signior, a master, a tutor of us all, and +for thirteen years he brags how he sowed wisdom in the Low Countries, as +Ammonius the philosopher sometimes did in Alexandria, <a href="#note787">[787]</a><span lang="la">cum humanitate +literas et sapientiam cum prudentia: antistes sapientiae</span>, he shall be +<span lang="la">Sapientum Octavus</span>. The Pope is more than a man, as <a href="#note788">[788]</a>his parrots often +make him, a demigod, and besides his holiness cannot err, <span lang="la">in Cathedra</span> +belike: and yet some of them have been magicians, Heretics, Atheists, +children, and as Platina saith of John 22, <span lang="la">Et si vir literatus, multa +stoliditatem et laevitatem prae se ferentia egit, stolidi et socordis vir +ingenii</span>, a scholar sufficient, yet many things he did foolishly, lightly. +I can say no more than in particular, but in general terms to the rest, +they are all mad, their wits are evaporated, and, as Ariosto feigns, <span class="cite">l. 34</span>, +kept in jars above the moon. +<div class="poem"> +<div class="line">Some lose their wits with love, some with ambition,</div> +<div class="line">Some following <a href="#note789">[789]</a>Lords and men of high condition.</div> +<div class="line">Some in fair jewels rich and costly set,</div> +<div class="line">Others in Poetry their wits forget.</div> +<div class="line">Another thinks to be an Alchemist,</div> +<div class="line">Till all be spent, and that his number's mist.</div> +</div> +Convicted fools they are, madmen upon record; and I am afraid past cure +many of them, <a href="#note790">[790]</a><span lang="la">crepunt inguina</span>, the symptoms are manifest, they are +all of Gotam parish: +<div class="poem" lang="la"> +<div class="line"><a href="#note791">[791]</a>Quum furor haud dubius, quum sit manifesta phrenesis,</div> +</div> +<div class="poem"> +<div class="line">Since madness is indisputable, since frenzy is obvious.</div> +</div> +what remains then <a href="#note792">[792]</a>but to send for Lorarios, those officers to carry +them all together for company to Bedlam, and set Rabelais to be their +physician. + +<p>If any man shall ask in the meantime, who I am that so boldly censure +others, <span lang="la">tu nullane habes vitia</span>? have I no faults? <a href="#note793">[793]</a>Yes, more than +thou hast, whatsoever thou art. <span lang="la">Nos numerus sumus</span>, I confess it again, I +am as foolish, as mad as any one. +<div class="poem" lang="la"> +<div class="line"><a href="#note794">[794]</a>Insanus vobis videor, non deprecor ipse,</div> +<div class="line">Quo minus insanus,———</div> +</div> +<p>I do not deny it, <span lang="la">demens de populo dematur</span>. My comfort is, I have more +fellows, and those of excellent note. And though I be not so right or so +discreet as I should be, yet not so mad, so bad neither, as thou perhaps +takest me to be. + +<p>To conclude, this being granted, that all the world is melancholy, or mad, +dotes, and every member of it, I have ended my task, and sufficiently +illustrated that which I took upon me to demonstrate at first. At this +present I have no more to say; <span lang="la">His sanam mentem Democritus</span>, I can but +wish myself and them a good physician, and all of us a better mind. + +<p>And although for the above-named reasons, I had a just cause to undertake +this subject, to point at these particular species of dotage, that so men +might acknowledge their imperfections, and seek to reform what is amiss; +yet I have a more serious intent at this time; and to omit all impertinent +digressions, to say no more of such as are improperly melancholy, or +metaphorically mad, lightly mad, or in disposition, as stupid, angry, +drunken, silly, sottish, sullen, proud, vainglorious, ridiculous, beastly, +peevish, obstinate, impudent, extravagant, dry, doting, dull, desperate, +harebrain, &c. mad, frantic, foolish, heteroclites, which no new <a href="#note795">[795]</a> +hospital can hold, no physic help; my purpose and endeavour is, in the +following discourse to anatomise this humour of melancholy, through all its +parts and species, as it is an habit, or an ordinary disease, and that +philosophically, medicinally, to show the causes, symptoms, and several +cures of it, that it may be the better avoided. Moved thereunto for the +generality of it, and to do good, it being a disease so frequent, as <a href="#note796">[796]</a> +Mercurialis observes, “in these our days; so often happening,” saith <a href="#note797">[797]</a> +Laurentius, “in our miserable times,” as few there are that feel not the +smart of it. Of the same mind is Aelian Montaltus, <a href="#note798">[798]</a>Melancthon, and +others; <a href="#note799">[799]</a>Julius Caesar Claudinus calls it the “fountain of all other +diseases, and so common in this crazed age of ours, that scarce one of a +thousand is free from it;” and that splenetic hypochondriacal wind +especially, which proceeds from the spleen and short ribs. Being then a +disease so grievous, so common, I know not wherein to do a more general +service, and spend my time better, than to prescribe means how to prevent +and cure so universal a malady, an epidemical disease, that so often, so +much crucifies the body and mind. + +<p>If I have overshot myself in this which hath been hitherto said, or that it +is, which I am sure some will object, too fantastical, “too light and +comical for a Divine, too satirical for one of my profession,” I will +presume to answer with <a href="#note800">[800]</a>Erasmus, in like case, 'tis not I, but +Democritus, Democritus <span lang="la">dixit</span>: you must consider what it is to speak in +one's own or another's person, an assumed habit and name; a difference +betwixt him that affects or acts a prince's, a philosopher's, a +magistrate's, a fool's part, and him that is so indeed; and what liberty +those old satirists have had; it is a cento collected from others; not I, +but they that say it. +<div class="poem" lang="la"> +<div class="line"><a href="#note801">[801]</a>Dixero si quid forte jocosius, hoc mihi juris</div> +<div class="line">Cum venia, dabis———</div> +</div> +<div class="poem"> +<div class="line">Yet some indulgence I may justly claim,</div> +<div class="line">If too familiar with another's fame.</div> +</div> +<p>Take heed you mistake me not. If I do a little forget myself, I hope you +will pardon it. And to say truth, why should any man be offended, or take +exceptions at it? +<div class="poem" lang="la"> +<div class="line">Licuit, semperque licebit,</div> +<div class="line">Parcere personis, dicere de vitiis.</div> +</div> +<div class="poem"> +<div class="line">It lawful was of old, and still will be,</div> +<div class="line">To speak of vice, but let the name go free.</div> +</div> +I hate their vices, not their persons. If any be displeased, or take aught +unto himself, let him not expostulate or cavil with him that said it (so +did <a href="#note802">[802]</a>Erasmus excuse himself to Dorpius, <span lang="la">si parva licet componere +magnis</span>) and so do I; “but let him be angry with himself, that so betrayed +and opened his own faults in applying it to himself:” <a href="#note803">[803]</a>“if he be guilty +and deserve it, let him amend, whoever he is, and not be angry.” “He that +hateth correction is a fool,” <span class="bibcite">Prov. xii. 1</span>. If he be not guilty, it +concerns him not; it is not my freeness of speech, but a guilty conscience, +a galled back of his own that makes him wince. +<div class="poem" lang="la"> +<div class="line">Suspicione si quis errabit sua,</div> +<div class="line">Et rapiet ad se, quod erit commune omnium,</div> +<div class="line">Stulte nudabit animi conscientiam.<a href="#note804">[804]</a></div> +</div> +I deny not this which I have said savours a little of Democritus; <a href="#note805">[805]</a> +<span lang="la">Quamvis ridentem dicere verum quid velat</span>; one may speak in jest, and yet +speak truth. It is somewhat tart, I grant it; <span lang="la">acriora orexim excitant +embammata</span>, as he said, sharp sauces increase appetite, <a href="#note806">[806]</a><span lang="la">nec cibus +ipse juvat morsu fraudatus aceti</span>. Object then and cavil what thou wilt, I +ward all with <a href="#note807">[807]</a>Democritus's buckler, his medicine shall salve it; +strike where thou wilt, and when: <span lang="la">Democritus dixit</span>, Democritus will +answer it. It was written by an idle fellow, at idle times, about our +Saturnalian or Dionysian feasts, when as he said, <span lang="la">nullum libertati +periculum est</span>, servants in old Rome had liberty to say and do what them +list. When our countrymen sacrificed to their goddess <a href="#note808">[808]</a>Vacuna, and sat +tippling by their Vacunal fires. I writ this, and published this <span lang="gr">οὕτις ἕλεγεν</span>, it is <span lang="la">neminis nihil</span>. The time, place, persons, and all +circumstances apologise for me, and why may not I then be idle with others? +speak my mind freely? If you deny me this liberty, upon these presumptions +I will take it: I say again, I will take it. +<div class="poem" lang="la"> +<div class="line"><a href="#note809">[809]</a>Si quis est qui dictum in se inclementius</div> +<div class="line">Existimavit esse, sic existimet.</div> +</div> +If any man take exceptions, let him turn the buckle of his girdle, I care +not. I owe thee nothing (Reader), I look for no favour at thy hands, I am +independent, I fear not. + +<p>No, I recant, I will not, I care, I fear, I confess my fault, acknowledge a +great offence, +<div class="poem" lang="la"> +<div class="line">———motos praestat componere fluctus.</div> +</div> +<div class="poem"> +<div class="line">———let's first assuage the troubled waves</div> +</div> +I have overshot myself, I have spoken foolishly, rashly, unadvisedly, +absurdly, I have anatomised mine own folly. And now methinks upon a sudden +I am awaked as it were out of a dream; I have had a raving fit, a +fantastical fit, ranged up and down, in and out, I have insulted over the +most kind of men, abused some, offended others, wronged myself; and now +being recovered, and perceiving mine error, cry with <a href="#note810">[810]</a>Orlando, +<span lang="la">Solvite me</span>, pardon (<span lang="la">o boni</span>) that which is past, and I will make you +amends in that which is to come; I promise you a more sober discourse in my +following treatise. + +<p>If through weakness, folly, passion, <a href="#note811">[811]</a>discontent, ignorance, I have +said amiss, let it be forgotten and forgiven. I acknowledge that of <a href="#note812">[812]</a> +Tacitus to be true, <span lang="la">Asperae facetiae, ubi nimis ex vero traxere, acrem sui +memoriam relinquunt</span>, a bitter jest leaves a sting behind it: and as an +honourable man observes, <a href="#note813">[813]</a>“They fear a satirist's wit, he their +memories.” I may justly suspect the worst; and though I hope I have wronged +no man, yet in Medea's words I will crave pardon, +<div class="poem" lang="la"> +<div class="line">———Illud jam voce extrema peto,</div> +<div class="line">Ne si qua noster dubius effudit dolor,</div> +<div class="line">Maneant in animo verba, sed melior tibi</div> +<div class="line">Memoria nostri subeat, haec irae data</div> +<div class="line">Obliterentur———</div> +</div> +<div class="poem"> +<div class="line">And in my last words this I do desire,</div> +<div class="line">That what in passion I have said, or ire,</div> +<div class="line">May be forgotten, and a better mind,</div> +<div class="line">Be had of us, hereafter as you find.</div> +</div> +I earnestly request every private man, as Scaliger did Cardan, not to take +offence. I will conclude in his lines, <span lang="la">Si me cognitum haberes, non solum +donares nobis has facetias nostras, sed etiam indignum duceres, tam humanum +aninum, lene ingenium, vel minimam suspicionem deprecari oportere</span>. If thou +knewest my <a href="#note814">[814]</a>modesty and simplicity, thou wouldst easily pardon and +forgive what is here amiss, or by thee misconceived. If hereafter +anatomizing this surly humour, my hand slip, as an unskilful 'prentice I +lance too deep, and cut through skin and all at unawares, make it smart, or +cut awry, <a href="#note815">[815]</a>pardon a rude hand, an unskilful knife, 'tis a most +difficult thing to keep an even tone, a perpetual tenor, and not sometimes +to lash out; <span lang="la">difficile est Satyram non scribere</span>, there be so many objects +to divert, inward perturbations to molest, and the very best may sometimes +err; <span lang="la">aliquando bonus dormitat Homerus</span> (some times that excellent Homer +takes a nap), it is impossible not in so much to overshoot;—<span lang="la">opere in +longo fas est obrepere, summum</span>. But what needs all this? I hope there will +no such cause of offence be given; if there be, <a href="#note816">[816]</a><span lang="la">Nemo aliquid +recognoscat, nos mentimur omnia</span>. I'll deny all (my last refuge), recant +all, renounce all I have said, if any man except, and with as much facility +excuse, as he can accuse; but I presume of thy good favour, and gracious +acceptance (gentle reader). Out of an assured hope and confidence thereof, +I will begin. + +<p>LECTORI MALE FERIATO. + +<p lang="la">Tu vero cavesis edico quisquis es, ne temere sugilles Auctorem hujusce +operis, aut cavillator irrideas. Imo ne vel ex aliorum censura tacite +obloquaris (vis dicam verbo) nequid nasutulus inepte improbes, aut falso +fingas. Nam si talis revera sit, qualem prae se fert Junior Democritus, +seniori Democrito saltem affinis, aut ejus Genium vel tantillum sapiat; +actum de te, censorem aeque ac delatorem <a href="#note817">[817]</a>aget econtra (<span lang="la">petulanti +splene cum sit</span>) sufflabit te in jocos, comminuet in sales, addo etiam, <span lang="la">et +deo risui</span> te sacrificabit. + +<p lang="la">Iterum moneo, ne quid cavillere, ne dum Democritum Juniorem conviciis +infames, aut ignominiose vituperes, de te non male sentientem, tu idem +audias ab amico cordato, quod olim vulgus Abderitanum ab <a href="#note818">[818]</a> +Hippocrate, concivem bene meritum et popularem suum Democritum, pro +insano habens. <span lang="la">Ne tu Democrite sapis, stulti autem et insani Abderitae</span>. +<div class="poem" lang="la"> +<div class="line"><a href="#note819">[819]</a>Abderitanae pectora plebis habes.</div> +</div> +Haec te paucis admonitum volo (male feriate Lector) abi. + +<p>TO THE READER AT LEISURE. + +<p>Whoever you may be, I caution you against rashly defaming the author of +this work, or cavilling in jest against him. Nay, do not silently reproach +him in consequence of others' censure, nor employ your wit in foolish +disapproval, or false accusation. For, should Democritus Junior prove to be +what he professes, even a kinsman of his elder namesake, or be ever so +little of the same kidney, it is all over with you: he will become both +accuser and judge of you in your spleen, will dissipate you in jests, +pulverise you into salt, and sacrifice you, I can promise you, to the God +of Mirth. + +<p>I further advise you, not to asperse, or calumniate, or slander, Democritus +Junior, who possibly does not think ill of you, lest you may hear from some +discreet friend, the same remark the people of Abdera did from Hippocrates, +of their meritorious and popular fellow-citizen, whom they had looked on as +a madman; “It is not that you, Democritus, that art wise, but that the +people of Abdera are fools and madmen.” “You have yourself an Abderitian +soul;” and having just given you, gentle reader, these few words of +admonition, farewell. + +<div class="poem" lang="la"> +<div class="couplet"> +<div class="line">Heraclite fleas, misero sic convenit aevo,</div> +<div class="line">Nil nisi turpe vides, nil nisi triste vides.</div> +</div> +<div class="couplet"> +<div class="line">Ride etiam, quantumque lubet, Democrite ride</div> +<div class="line">Non nisi vana vides, non nisi stulta vides.</div> +</div> +<div class="couplet"> +<div class="line">Is fletu, his risu modo gaudeat, unus utrique</div> +<div class="line">Sit licet usque labor, sit licet usque dolor.</div> +</div> +<div class="couplet"> +<div class="line">Nunc opes est (nam totus eheu jam desipit orbis)</div> +<div class="line">Mille Heraclitis, milleque Democritis.</div> +</div> +<div class="couplet"> +<div class="line">Nunc opus est (tanta est insania) transeat omnis</div> +<div class="line">Mundus in Anticyras, gramen in Helleborum.</div> +</div> +</div> +<div class="poem"> +<div class="couplet"> +<div class="line">Weep, O Heraclitus, it suits the age,</div> +<div class="line">Unless you see nothing base, nothing sad.</div> +</div> +<div class="couplet"> +<div class="line">Laugh, O Democritus, as much as you please,</div> +<div class="line">Unless you see nothing either vain or foolish.</div> +</div> +<div class="couplet"> +<div class="line">Let one rejoice in smiles, the other in tears;</div> +<div class="line">Let the same labour or pain be the office of both.</div> +</div> +<div class="couplet"> +<div class="line">Now (for alas! how foolish the world has become),</div> +<div class="line">A thousand Heraclitus', a thousand Democritus' are required.</div> +</div> +<div class="couplet"> +<div class="line">Now (so much does madness prevail), all the world must be</div> +<div class="line">Sent to Anticyra, to graze on Hellebore.</div> +</div> +</div> +</div> + +<div class="synopsis"> +<h2>THE SYNOPSIS OF THE FIRST PARTITION.</h2> + +In diseases, consider <a href="#1.1.1.1">Sect. 1. Memb. 1.</a> +<ul class="bracketed"> + <li>Their Causes. <a href="#1.1.1.1">Subs. 1.</a> + <ul class="bracketed"> + <li>Impulsive; + <ul class="bracketed"> + <li>Sin, concupiscence, &c.</li> + </ul> + </li> + <li>Instrumental; + <ul class="bracketed"> + <li>Intemperance, all second causes, &c.</li> + </ul> + </li> + </ul> + </li> + <li>Or Definition, Member, Division. <a href="#1.1.1.2">Subs. 2.</a> + <ul class="bracketed"> + <li>Of the body 300, which are + <ul class="bracketed"> + <li>Epidemical, as Plague, Plica, &c.</li> + <li>Or Particular as Gout, Dropsy, &c.</li> + </ul> + <li>Or Of the head or mind. <a href="#1.1.1.3">Subs. 3.</a> + <ul class="bracketed"> + <li>In disposition; as all perturbations, evil affection, &c.</li> + <li>Or Habits, as <a href="#1.1.1.4">Subs. 4.</a> + <ul class="bracketed"> + <li>Dotage</li> + <li>Frenzy.</li> + <li>Madness.</li> + <li>Ecstasy.</li> + <li>Lycanthropia.</li> + <li>Chorus sancti Viti.</li> + <li>Hydrophobia.</li> + <li>Possession or obsession of Devils.</li> + <li>Melancholy. <a href="#aries.1">See ♈</a>.</li> + </ul> + </li> + </ul> + </li> + </ul> + </li> +</ul> +<a name="aries.1"></a>♈ Melancholy: in which consider +<ul class="bracketed"> + <li>Its Equivocations, in Disposition, Improper, &c. <a href="#1.1.1.5">Subsect. 5.</a></li> + <li><a href="#1.1.2">Memb. 2.</a></li> + <li>To its explication, a digression of anatomy, in which observe parts of <a href="#1.1.2.1">Subs. 1.</a> + <ul class="bracketed"> + <li>Body hath parts <a href="#1.1.2.2">Subs. 2.</a> + <ul class="bracketed"> + <li>contained as + <ul class="bracketed"> + <li>Humours, 4. Blood, Phlegm, &c.</li> + <li>Spirits; vital, natural, animal.</li> + </ul> + </li> + <li>or containing + <ul class="bracketed"> + <li>Similar; spermatical, or flesh, bones, nerves, &c. <a href="#1.1.2.3">Subs. 3.</a></li> + <li>Dissimilar; brain, heart, liver, &c. <a href="#1.1.2.4">Subs. 4</a></li> + </ul> + </li> + </ul> + </li> + <li>Soul and its faculties, as + <ul class="bracketed"> + <li>Vegetal. <a href="#1.1.2.5">Subs. 5.</a></li> + <li>Sensible. <a href="#1.1.2.6">Subs. 6, 7, 8.</a></li> + <li>Rational. <a href="#1.1.2.9">Subsect. 9, 10, 11.</a></li> + </ul> + </li> + </ul> + </li> + <li><a href="#1.1.3">Memb. 3.</a></li> + <li>Its definition, name, difference, <a href="#1.1.3.1">Subs. 1.</a></li> + <li>The part and parties affected, affection, &c. <a href="#1.1.3.2">Subs. 2.</a></li> + <li>The matter of melancholy, natural, &c. <a href="#1.1.3.3">Subs. 3.</a></li> + <li>Species, or kinds [<a href="#1.1.3.4">Subs. 4.</a>], which are + <ul class="bracketed"> + <li>Proper to parts, as + <ul class="bracketed"> + <li>Of the head alone, hypochondriacal, or windy melancholy. Of the whole body. + <ul class="bracketed"> + <li>with their several causes, symptoms, prognostics, cures</li> + </ul> + </li> + </ul> + </li> + <li>Or Indefinite; as Love-melancholy, the subject of the third Partition.</li> + </ul> + </li> + <li>Its Causes in general. <a href="#s1.A">Sect. 2.</a> A.</li> + <li>Its Symptoms or signs. <a href="#s1.B">Sect. 3.</a> B.</li> + <li>Its Prognostics or indications. <a href="#s1.C">Sect. 4.</a> C.</li> + <li>Its Cures; the subject of the second Partition.</li> +</ul> +<p><a name="s1.A">A.</a> <a href="#1.2.1">Sect. 2.</a> Causes of Melancholy are either +<ul class="bracketed"> + <li>General, as <a href="#1.2.1">Memb. 1.</a> + <ul class="bracketed"> + <li>Supernatural + <ul class="bracketed"> + <li>As from God immediately, or by second causes. <a href="#1.2.1.1">Subs. 1.</a></li> + <li>Or from the devil immediately, with a digression of the nature of spirits and devils. <a href="#1.2.1.2">Subs. 2.</a></li> + <li>Or mediately, by magicians, witches. <a href="#1.2.1.3">Subs. 3.</a></li> + </ul> + </li> + <li>Or Natural + <ul class="bracketed"> + <li>Primary, as stars, proved by aphorisms, signs from physiognomy, metoposcopy, chiromancy. <a href="#1.2.1.4">Subs. 4.</a></li> + <li>Or Secondary, as + <ul class="bracketed"> + <li>Congenite, inward from + <ul class="bracketed"> + <li>Old age, temperament, <a href="#1.2.1.5">Subs. 5.</a></li> + <li>Parents, it being an hereditary disease, <a href="#1.2.1.6">Subs. 6.</a></li> + </ul> + </li> + <li>Or Outward or adventitious, which are + <ul class="bracketed"> + <li>Evident, outward, remote, adventitious, as, + <ul class="bracketed"> + <li>Necessary, <a href="#taurus">see ♉</a>.</li> + <li>Not necessary, as <a href="#1.2.4">M. 4. S. 2.</a> + <ul class="bracketed"> + <li>Nurses, <a href="#1.2.4.1">Subs. 1.</a></li> + <li>Education, <a href="#1.2.4.2">Subs. 2.</a></li> + <li>Terrors, affrights, <a href="#1.2.4.3">Subs. 3.</a></li> + <li>Scoffs, calumnies, bitter jests, <a href="#1.2.4.4">Subs. 4.</a></li> + <li>Loss of liberty, servitude, imprisonment, <a href="#1.2.4.5">Subs. 5.</a></li> + <li>Poverty and want, <a href="#1.2.4.6">Subs. 6.</a></li> + <li>A heap of other accidents, death of friends, loss, &c. <a href="#1.2.4.7">Subs. 7.</a></li> + </ul> + </li> + </ul> + </li> + <li>Or Contingent, inward, antecedent, nearest. <a href="#1.2.5">Memb. 5. Sect. 2.</a> + <ul class="bracketed"> + <li>In which the body works on the mind, and this malady is caused by precedent diseases; as agues, pox, &c., or temperature, innate <a href="#1.2.5.1">Subs. 1.</a></li> + <li>Or by particular parts distempered, as brain, heart, spleen, liver, mesentery, pylorus, stomach &c. <a href="#1.2.5.2">Subs. 2.</a></li> + </ul> + </li> + </ul> + </li> + </ul> + </li> + </ul> + </li> + </ul> + </li> + <li>Particular to the three species. See ♊.</li> +</ul> + +♊ Particular causes. <a href="#1.2.5">Sect. 2. Memb. 5.</a> +<ul class="bracketed"> + <li>Of head Melancholy are <a href="#1.2.5.3">Subs. 3.</a> + <ul class="bracketed"> + <li>Inward + <ul class="bracketed"> + <li>Innate humour, or from temperature adjust.</li> + <li>A hot brain, corrupted blood in the brain</li> + <li>Excess of venery, or defect</li> + <li>Agues, or some precedent disease</li> + <li>Fumes arising from the stomach, &c.</li> + </ul> + </li> + <li>Or Outward + <ul class="bracketed"> + <li>Heat of the sun, immoderate</li> + <li>A blow on the head</li> + <li>Overmuch use of hot wines, spices, garlic, onions, hot baths, overmuch waking, &c.</li> + <li>Idleness, solitariness, or overmuch study, vehement labour, &c.</li> + <li>Passions, perturbations, &c.</li> + </ul> + </li> + </ul> + </li> + <li>Of hypochondriacal or windy melancholy are, [<a href="#1.2.5.4">Subs. 4.</a>] + <ul class="bracketed"> + <li>Inward + <ul class="bracketed"> + <li>Default of spleen, belly, bowels, stomach, mesentery, miseraic veins, liver, &c.</li> + <li>Months or hemorrhoids stopped, or any other ordinary evacuation</li> + </ul> + </li> + <li>or Outward + <ul class="bracketed"> + <li>Those six non-natural things abused.</li> + </ul> + </li> + </ul> + </li> + <li>Over all the body are, <a href="#1.2.5.5">Subs. 5.</a> + <ul class="bracketed"> + <li>Inward + <ul class="bracketed"> + <li>Liver distempered, stopped, over-hot, apt to engender melancholy, temperature innate.</li> + </ul> + </li> + <li>or Outward + <ul class="bracketed"> + <li>Bad diet, suppression of hemorrhoids &c. and such evacuations, passions, cares, &c. those six non-natural things abused.</li> + </ul> + </li> + </ul> + </li> +</ul> + +<a name="taurus">♉</a> Necessary causes, as those six non-natural things, which are, <a href="#1.2.2">Sect. 2 Memb. 2.</a> +<ul class="bracketed"> + <li>Diet offending in <a href="#1.2.2.1">Subs. 1.</a> + <ul class="bracketed"> + <li>Substance + <ul class="bracketed"> + <li>Bread; course and black, &c.</li> + <li>Drink; thick, thin, sour, &c.</li> + <li>Water unclean, milk, oil, vinegar, wine, spices &c.</li> + <li>Flesh + <ul class="bracketed"> + <li>Parts: heads, feet, entrails, fat, bacon, blood, &c.</li> + <li>Kinds: + <ul class="bracketed"> + <li>Beef, pork, venison, hares, goats, pigeons, peacocks, fen-fowl, &c.</li> + </ul> + </li> + </ul> + </li> + <li>Herbs, Fish, &c. + <ul class="bracketed"> + <li>Of fish; all shellfish, hard and slimy fish, &c.</li> + <li>Of herbs; pulse, cabbage, melons, garlic, onions, &c.</li> + <li>All roots, raw fruits, hard and windy meats</li> + </ul> + </li> + </ul> + </li> + <li>Quality, as in + <ul class="bracketed"> + <li>Preparing, dressing, sharp sauces, salt meats, indurate, soused, fried, broiled or made-dishes, &c.</li> + </ul> + </li> + <li>Quantity + <ul class="bracketed"> + <li>Disorder in eating, immoderate eating, or at unseasonable times, &c. <a href="#1.2.2.2">Subs. 2</a></li> + <li>Custom; delight, appetite, altered, &c. <a href="#1.2.2.3">Subs. 3</a></li> + </ul> + </li> + </ul> + </li> + <li>Retention and evacuation, <a href="#1.2.2.4">Subs. 4.</a> + <ul class="bracketed"> + <li>Costiveness, hot baths, sweating, issues stopped, Venus in excess, or in defect, phlebotomy, purging, &c.</li> + </ul> + </li> + <li>Air; hot, cold, tempestuous, dark, thick, foggy, moorish, &c. <a href="#1.2.2.5">Subs. 5.</a></li> + <li>Exercise, <a href="#1.2.2.6">Subs. 6.</a> + <ul class="bracketed"> + <li>Unseasonable, excessive, or defective, of body or mind, solitariness, idleness, a life out of action, &c.</li> + </ul> + </li> + <li>Sleep and waking, unseasonable, inordinate, overmuch, overlittle, &c. <a href="#1.2.2.7">Subs. 7.</a></li> + + <li><a href="#1.2.3">Memb. 3. Sect. 2.</a></li> + <li>Passions and perturbations of the mind, <a href="#1.2.3.1">Subs. 1.</a> With a digression of the force of imagination. <a href="#1.2.3.2">Subs. 2.</a> and division of passions into <a href="#1.2.3.3">Subs. 3.</a> + <ul class="bracketed"> + <li>Irascible, + <ul class="bracketed"> + <li>Sorrow, cause and symptom, <a href="#1.2.3.4">Subs. 4.</a></li> + <li>Fear, cause and symptom, <a href="#1.2.3.5">Subs. 5.</a></li> + <li>Shame, repulse, disgrace, &c. <a href="#1.2.3.6">Subs. 6.</a></li> + <li>Envy and malice, <a href="#1.2.3.7">Subs. 7.</a></li> + <li>Emulation, hatred, faction, desire of revenge, <a href="#1.2.3.8">Subs. 8.</a></li> + <li>Anger a cause, <a href="#1.2.3.9">Subs. 9.</a></li> + <li>Discontents, cares, miseries, &c. <a href="#1.2.3.10">Subs. 10.</a></li> + </ul> + </li> + <li>or concupiscible. + <ul class="bracketed"> + <li>Vehement desires, ambition, <a href="#1.2.3.11">Subs. 11.</a></li> + <li>Covetousness, <span lang="gr">φιλαργυρίαν</span>, <a href="#1.2.3.12">Subs. 12.</a></li> + <li>Love of pleasures, gaming in excess, &c. <a href="#1.2.3.13">Subs. 13.</a></li> + <li>Desire of praise, pride, vainglory, &c. <a href="#1.2.3.14">Subs. 14.</a></li> + <li>Love of learning, study in excess, with a digression, of the misery of scholars, and why the Muses are melancholy, <a href="#1.2.3.15">Subs. 15.</a></li> + </ul> + </li> + </ul> + </li> +</ul> + +<a name="s1.B">B.</a> Symptoms of melancholy are either <a href="#1.3.1">Sect. 3.</a> +<ul class="bracketed"> + <li>General, as of <a href="#1.3.1">Memb. 1.</a> + <ul class="bracketed"> + <li>Body, as ill digestion, crudity, wind, dry brains, hard belly, thick blood, much waking, heaviness, and palpitation of heart, leaping in many places, &c., <a href="#1.3.1.1">Subs. 1.</a></li> + <li>or Mind + <ul class="bracketed"> + <li>Common to all or most. + <ul class="bracketed"> + <li>Fear and sorrow without a just cause, suspicion, jealousy, discontent, solitariness, irksomeness, continual cogitations, restless thoughts, vain imaginations, &c. <a href="#1.3.1.2">Subs. 2.</a></li> + </ul> + </li> + <li>Or Particular to private persons, according to <a href="#1.3.1.3">Subs. 3. 4.</a> + <ul class="bracketed"> + <li>Celestial influences, as ♄ ♃ ♂, &c. parts of the body, heart, brain, liver, spleen, stomach, &c.</li> + <li>Humours + <ul class="bracketed"> + <li>Sanguine are merry still, laughing, pleasant, meditating on plays, women, music, &c.</li> + <li>Phlegmatic, slothful, dull, heavy, &c.</li> + <li>Choleric, furious, impatient, subject to hear and see strange apparitions, &c.</li> + <li>Black, solitary, sad; they think they are bewitched, dead, &c.</li> + </ul> + </li> + <li>Or mixed of these four humours adust, or not adust, infinitely varied.</li> + <li>Their several customs, conditions, inclinations, discipline, &c. + <ul class="bracketed"> + <li>Ambitious, thinks himself a king, a lord; covetous, runs on his money; lascivious on his mistress; religious, hath revelations, visions, is a prophet, or troubled in mind; a scholar on his book, &c.</li> + </ul> + </li> + <li>Continuance of time as the humour is intended or remitted, &c. + <ul class="bracketed"> + <li>Pleasant at first, hardly discerned; afterwards harsh and intolerable, if inveterate.</li> + <li>Hence some make three degrees, + <ul class="bracketed"> + <li>1. <span lang="la">Falsa cogitatio.</span></li> + <li>2. <span lang="la">Cogitata loqui.</span></li> + <li>3. <span lang="la">Exequi loquutum.</span></li> + </ul> + </li> + <li>By fits, or continuate, as the object varies, pleasing, or displeasing.</li> + </ul> + </li> + </ul> + </li> + </ul> + </li> + </ul> + </li> + <li>Simple, or as it is mixed with other diseases, apoplexies, gout, <span lang="la">caninus appetitus</span>, &c. so the symptoms are various.</li> +</ul> + +<p>♋ Particular symptoms to the three distinct species. <a href="#1.3.2">Sect. 3. Memb. 2.</a> +<ul class="bracketed"> + <li>Head melancholy. <a href="#1.3.2.1">Subs. 1.</a> + <ul class="bracketed"> + <li>In body + <ul class="bracketed"> + <li>Headache, binding and heaviness, vertigo, lightness, singing of the ears, much waking, fixed eyes, high colour, red eyes, hard belly, dry body; no great sign of melancholy in the other parts.</li> + </ul> + </li> + <li>Or In mind. + <ul class="bracketed"> + <li>Continual fear, sorrow, suspicion, discontent, superfluous cares, solicitude, anxiety, perpetual cogitation of such toys they are possessed with, thoughts like dreams, &c.</li> + </ul> + </li> + </ul> + </li> + <li>Hypochondriacal, or windy melancholy. <a href="#1.3.2.2">Subs. 2.</a> + <ul class="bracketed"> + <li>In body + <ul class="bracketed"> + <li>Wind, rumbling in the guts, bellyache, heat in the bowels, convulsions, crudities, short wind, sour and sharp belchings, cold sweat, pain in the left side, suffocation, palpitation, heaviness of the heart, singing in the ears, much spittle, and moist, &c.</li> + </ul> + </li> + <li>Or In mind. + <ul class="bracketed"> + <li>Fearful, sad, suspicious, discontent, anxiety, &c. Lascivious by reason of much wind, troublesome dreams, affected by fits, &c.</li> + </ul> + </li> + </ul> + </li> + <li>Over all the body. <a href="#1.3.2.3">Subs. 3.</a> + <ul class="bracketed"> + <li>In body + <ul class="bracketed"> + <li>Black, most part lean, broad veins, gross, thick blood, their hemorrhoids commonly stopped, &c.</li> + </ul> + </li> + <li>Or In mind. + <ul class="bracketed"> + <li>Fearful, sad, solitary, hate light, averse from company, fearful dreams, &c.</li> + </ul> + </li> + </ul> + </li> + <li>Symptoms of nuns, maids, and widows melancholy, in body and mind, &c. [<a href="#1.3.2.4">Subs. 4</a>]</li> + <li>A reason of these symptoms. <a href="#1.3.3">Memb. 3.</a> + <ul class="bracketed"> + <li>Why they are so fearful, sad, suspicious without a cause, why solitary, why melancholy men are witty, why they suppose they hear and see strange voices, visions, apparitions.</li> + <li>Why they prophesy, and speak strange languages; whence comes their crudity, rumbling, convulsions, cold sweat, heaviness of heart, palpitation, cardiaca, fearful dreams, much waking, prodigious fantasies.</li> + </ul> + </li> +</ul> + +<a name="s1.C">C.</a> Prognostics of melancholy. <a href="#1.4.1">Sect. 4.</a> +<ul class="bracketed"> + <li>Tending to good, as + <ul class="bracketed"> + <li>Morphew, scabs, itch, breaking out, &c.</li> + <li>Black jaundice.</li> + <li>If the hemorrhoids voluntarily open.</li> + <li>If varices appear.</li> + </ul> + </li> + <li>Tending to evil, as + <ul class="bracketed"> + <li>Leanness, dryness, hollow-eyed, &c.</li> + <li>Inveterate melancholy is incurable.</li> + <li>If cold, it degenerates often into epilepsy, apoplexy, dotage, or into blindness.</li> + <li>If hot, into madness, despair, and violent death.</li> + </ul> + </li> + <li>Corollaries and questions. + <ul class="bracketed"> + <li>The grievousness of this above all other diseases.</li> + <li>The diseases of the mind are more grievous than those of the body.</li> + <li>Whether it be lawful, in this case of melancholy, for a man to offer violence to himself. <i>Neg.</i></li> + <li>How a melancholy or mad man offering violence to himself, is to be censured.</li> + </ul> + </li> +</ul> +</div> +<div class="partition"> +<h2>THE FIRST PARTITION.</h2> +<div class="section"> +<div class="member"> +<div class="subsection"> +<a name="1.1.1.1"></a> +<h3>THE FIRST SECTION, MEMBER, SUBSECTION.</h3> +<h4><i>Man's Excellency, Fall, Miseries, Infirmities; The causes of them</i>.</h4> + +<p><i>Man's Excellency</i>.] Man the most excellent and noble creature of the +world, “the principal and mighty work of God, wonder of Nature,” as +Zoroaster calls him; <span lang="la">audacis naturae miraculum</span>, “the <a href="#note820">[820]</a>marvel of +marvels,” as Plato; “the <a href="#note821">[821]</a>abridgment and epitome of the world,” as +Pliny; <span lang="la">microcosmus</span>, a little world, a model of the world, <a href="#note822">[822]</a>sovereign +lord of the earth, viceroy of the world, sole commander and governor of all +the creatures in it; to whose empire they are subject in particular, and +yield obedience; far surpassing all the rest, not in body only, but in +soul; <a href="#note823">[823]</a><span lang="la">imaginis imago</span>, <a href="#note824">[824]</a>created to God's own <a href="#note825">[825]</a>image, to that +immortal and incorporeal substance, with all the faculties and powers +belonging unto it; was at first pure, divine, perfect, happy, <a href="#note826">[826]</a> +“created after God in true holiness and righteousness;” <span lang="la">Deo congruens</span>, +free from all manner of infirmities, and put in Paradise, to know God, to +praise and glorify him, to do his will, <span lang="la">Ut diis consimiles parturiat deos</span> +(as an old poet saith) to propagate the church. + +<p><i>Man's Fall and Misery</i>.] But this most noble creature, <span lang="la">Heu tristis, et +lachrymosa commutatio</span> (<a href="#note827">[827]</a>one exclaims) O pitiful change! is fallen +from that he was, and forfeited his estate, become <span lang="la">miserabilis homuncio</span>, +a castaway, a caitiff, one of the most miserable creatures of the world, +if he be considered in his own nature, an unregenerate man, and so much +obscured by his fall that (some few relics excepted) he is inferior to a +beast, <a href="#note828">[828]</a>“Man in honour that understandeth not, is like unto beasts +that perish,” so David esteems him: a monster by stupend metamorphoses, +<a href="#note829">[829]</a>a fox, a dog, a hog, what not? <span lang="la">Quantum mutatus ab illo</span>? How much +altered from that he was; before blessed and happy, now miserable and +accursed; <a href="#note830">[830]</a>“He must eat his meat in sorrow,” subject to death and all +manner of infirmities, all kind of calamities. + +<p><i>A Description of Melancholy</i>.] <a href="#note831">[831]</a>“Great travail is created for all men, +and an heavy yoke on the sons of Adam, from the day that they go out of +their mother's womb, unto that day they return to the mother of all things. +Namely, their thoughts, and fear of their hearts, and their imagination of +things they wait for, and the day of death. From him that sitteth in the +glorious throne, to him that sitteth beneath in the earth and ashes; from +him that is clothed in blue silk and weareth a crown, to him that is +clothed in simple linen. Wrath, envy, trouble, and unquietness, and fear of +death, and rigour, and strife, and such things come to both man and beast, +but sevenfold to the ungodly.” All this befalls him in this life, and +peradventure eternal misery in the life to come. + +<p><i>Impulsive Cause of Man's Misery and Infirmities</i>.] The impulsive cause of +these miseries in man, this privation or destruction of God's image, the +cause of death and diseases, of all temporal and eternal punishments, was +the sin of our first parent Adam, <a href="#note832">[832]</a>in eating of the forbidden fruit, +by the devil's instigation and allurement. His disobedience, pride, +ambition, intemperance, incredulity, curiosity; from whence proceeded +original sin, and that general corruption of mankind, as from a fountain, +flowed all bad inclinations and actual transgressions which cause our +several calamities inflicted upon us for our sins. And this belike is that +which our fabulous poets have shadowed unto us in the tale of <a href="#note833">[833]</a> +Pandora's box, which being opened through her curiosity, filled the world +full of all manner of diseases. It is not curiosity alone, but those other +crying sins of ours, which pull these several plagues and miseries upon our +heads. For <span lang="la">Ubi peccatum, ibi procella</span>, as <a href="#note834">[834]</a>Chrysostom well observes. +<a href="#note835">[835]</a>“Fools by reason of their transgression, and because of their +iniquities, are afflicted.” <a href="#note836">[836]</a>“Fear cometh like sudden desolation, and +destruction like a whirlwind, affliction and anguish,” because they did not +fear God. <a href="#note837">[837]</a>“Are you shaken with wars?” as Cyprian well urgeth to +Demetrius, “are you molested with dearth and famine? is your health crushed +with raging diseases? is mankind generally tormented with epidemical +maladies? 'tis all for your sins,” <span class="bibcite">Hag. i. 9, 10</span>; <span class="bibcite">Amos i.</span>; <span class="bibcite">Jer. vii.</span> God is +angry, punisheth and threateneth, because of their obstinacy and +stubbornness, they will not turn unto him. <a href="#note838">[838]</a>“If the earth be barren +then for want of rain, if dry and squalid, it yield no fruit, if your +fountains be dried up, your wine, corn, and oil blasted, if the air be +corrupted, and men troubled with diseases, 'tis by reason of their sins:” +which like the blood of Abel cry loud to heaven for vengeance, <span class="bibcite">Lam. v. 15</span>. +“That we have sinned, therefore our hearts are heavy,” <span class="bibcite">Isa. lix. 11, 12</span>. +“We roar like bears, and mourn like doves, and want health, &c. for our +sins and trespasses.” But this we cannot endure to hear or to take notice +of, <span class="bibcite">Jer. ii. 30</span>. “We are smitten in vain and receive no correction;” and +<span class="bibcite">cap. v. 3</span>. “Thou hast stricken them, but they have not sorrowed; they have +refused to receive correction; they have not returned. Pestilence he hath +sent, but they have not turned to him,” <span class="bibcite">Amos iv.</span> <a href="#note839">[839]</a>Herod could not +abide John Baptist, nor <a href="#note840">[840]</a>Domitian endure Apollonius to tell the causes +of the plague at Ephesus, his injustice, incest, adultery, and the like. + +<p>To punish therefore this blindness and obstinacy of ours as a concomitant +cause and principal agent, is God's just judgment in bringing these +calamities upon us, to chastise us, I say, for our sins, and to satisfy +God's wrath. For the law requires obedience or punishment, as you may read +at large, <span class="bibcite">Deut. xxviii. 15</span>. “If they will not obey the Lord, and keep his +commandments and ordinances, then all these curses shall come upon them.” +<a href="#note841">[841]</a>“Cursed in the town and in the field, &c.” <a href="#note842">[842]</a>“Cursed in the fruit +of the body, &c.” <a href="#note843">[843]</a>“The Lord shall send thee trouble and shame, +because of thy wickedness.” And a little after, <a href="#note844">[844]</a>“The Lord shall smite +thee with the botch of Egypt, and with emerods, and scab, and itch, and thou +canst not be healed; <a href="#note845">[845]</a>with madness, blindness, and astonishing of +heart.” This Paul seconds, <span class="bibcite">Rom. ii. 9</span>. “Tribulation and anguish on the soul +of every man that doeth evil.” Or else these chastisements are inflicted +upon us for our humiliation, to exercise and try our patience here in this +life to bring us home, to make us to know God ourselves, to inform and +teach us wisdom. <a href="#note846">[846]</a>“Therefore is my people gone into captivity, because +they had no knowledge; therefore is the wrath of the Lord kindled against +his people, and he hath stretched out his hand upon them.” He is desirous +of our salvation. <a href="#note847">[847]</a><span lang="la">Nostrae salutis avidus</span>, saith Lemnius, and for +that cause pulls us by the ear many times, to put us in mind of our duties: +“That they which erred might have understanding, (as Isaiah speaks xxix. +24) and so to be reformed.” <a href="#note848">[848]</a>“I am afflicted, and at the point of +death,” so David confesseth of himself, <span class="bibcite">Psal. lxxxviii. v. 15, v. 9</span>. “Mine +eyes are sorrowful through mine affliction:” and that made him turn unto +God. Great Alexander in the midst of all his prosperity, by a company of +parasites deified, and now made a god, when he saw one of his wounds bleed, +remembered that he was but a man, and remitted of his pride. <span lang="la">In morbo +recolligit se animus</span>,<a href="#note849">[849]</a>as <a href="#note850">[850]</a>Pliny well perceived; “In sickness the +mind reflects upon itself, with judgment surveys itself, and abhors its +former courses;” insomuch that he concludes to his friend Marius,<a href="#note851">[851]</a> +“that it were the period of all philosophy, if we could so continue sound, +or perform but a part of that which we promised to do, being sick. Whoso is +wise then, will consider these things,” as David did (<span class="bibcite">Psal. cxliv., verse +last</span>); and whatsoever fortune befall him, make use of it. If he be in +sorrow, need, sickness, or any other adversity, seriously to recount with +himself, why this or that malady, misery, this or that incurable disease is +inflicted upon him; it may be for his good, <a href="#note852">[852]</a><span lang="la">sic expedit</span> as Peter +said of his daughter's ague. Bodily sickness is for his soul's health, +<span lang="la">periisset nisi periisset</span>, had he not been visited, he had utterly +perished; for <a href="#note853">[853]</a>“the Lord correcteth him whom he loveth, even as a +father doth his child in whom he delighteth.” If he be safe and sound on +the other side, and free from all manner of infirmity; <a href="#note854">[854]</a><span lang="la">et cui</span> +<div class="poem" lang="la"> +<div class="line">Gratia, forma, valetudo contingat abunde</div> +<div class="line">Et mundus victus, non deficiente crumena.</div> +</div> +<div class="poem"> +<div class="line">And that he have grace, beauty, favour, health,</div> +<div class="line">A cleanly diet, and abound in wealth.</div> +</div> +<p>Yet in the midst of his prosperity, let him remember that caveat of Moses, +<a href="#note855">[855]</a>“Beware that he do not forget the Lord his God;” that he be not +puffed up, but acknowledge them to be his good gifts and benefits, and +<a href="#note856">[856]</a>“the more he hath, to be more thankful,” (as Agapetianus adviseth) +and use them aright. + +<p><i>Instrumental Causes of our Infirmities</i>.] Now the instrumental causes of +these our infirmities, are as diverse as the infirmities themselves; stars, +heavens, elements, &c. And all those creatures which God hath made, are +armed against sinners. They were indeed once good in themselves, and that +they are now many of them pernicious unto us, is not in their nature, but +our corruption, which hath caused it. For from the fall of our first parent +Adam, they have been changed, the earth accursed, the influence of stars, +altered, the four elements, beasts, birds, plants, are now ready to offend +us. “The principal things for the use of man, are water, fire, iron, salt, +meal, wheat, honey, milk, oil, wine, clothing, good to the godly, to the +sinners turned to evil,” <span class="bibcite">Ecclus. xxxix. 26</span>. “Fire, and hail, and famine, +and dearth, all these are created for vengeance,” <span class="bibcite">Ecclus. xxxix. 29</span>. The +heavens threaten us with their comets, stars, planets, with their great +conjunctions, eclipses, oppositions, quartiles, and such unfriendly +aspects. The air with his meteors, thunder and lightning, intemperate heat +and cold, mighty winds, tempests, unseasonable weather; from which proceed +dearth, famine, plague, and all sorts of epidemical diseases, consuming +infinite myriads of men. At Cairo in Egypt, every third year, (as it is +related by <a href="#note857">[857]</a>Boterus, and others) 300,000 die of the plague; and +200,000, in Constantinople, every fifth or seventh at the utmost. How doth +the earth terrify and oppress us with terrible earthquakes, which are most +frequent in <a href="#note858">[858]</a>China, Japan, and those eastern climes, swallowing up +sometimes six cities at once? How doth the water rage with his inundations, +irruptions, flinging down towns, cities, villages, bridges, &c. besides +shipwrecks; whole islands are sometimes suddenly overwhelmed with all their +inhabitants in <a href="#note859">[859]</a>Zealand, Holland, and many parts of the continent +drowned, as the <a href="#note860">[860]</a>lake Erne in Ireland? <a href="#note861">[861]</a><span lang="la">Nihilque praeter arcium +cadavera patenti cernimus freto.</span> In the fens of Friesland 1230, by reason +of tempests, <a href="#note862">[862]</a>the sea drowned <span lang="la">multa hominum millia, et jumenta sine +numero</span>, all the country almost, men and cattle in it. How doth the fire +rage, that merciless element, consuming in an instant whole cities? What +town of any antiquity or note hath not been once, again and again, by the +fury of this merciless element, defaced, ruinated, and left desolate? In a +word, +<div class="poem" lang="la"> +<div class="line"><a href="#note863">[863]</a>Ignis pepercit, unda mergit, aeris</div> +<div class="line">Vis pestilentis aequori ereptum necat,</div> +<div class="line">Bello superstes, tabidus morbo perit.</div> +</div> +<div class="poem"> +<div class="line">Whom fire spares, sea doth drown; whom sea,</div> +<div class="line">Pestilent air doth send to clay;</div> +<div class="line">Whom war 'scapes, sickness takes away.</div> +</div> +<p>To descend to more particulars, how many creatures are at deadly feud with +men? Lions, wolves, bears, &c. Some with hoofs, horns, tusks, teeth, nails: +How many noxious serpents and venomous creatures, ready to offend us with +stings, breath, sight, or quite kill us? How many pernicious fishes, +plants, gums, fruits, seeds, flowers, &c. could I reckon up on a sudden, +which by their very smell many of them, touch, taste, cause some grievous +malady, if not death itself? Some make mention of a thousand several +poisons: but these are but trifles in respect. The greatest enemy to man, +is man, who by the devil's instigation is still ready to do mischief, his +own executioner, a wolf, a devil to himself, and others. <a href="#note864">[864]</a>We are all +brethren in Christ, or at least should be, members of one body, servants of +one lord, and yet no fiend can so torment, insult over, tyrannise, vex, as +one man doth another. Let me not fall therefore (saith David, when wars, +plague, famine were offered) into the hands of men, merciless and wicked +men: +<div class="poem" lang="la"> +<div class="line"><a href="#note865">[865]</a>———Vix sunt homines hoc nomine digni,</div> +<div class="line">Quamque lupi, saevae plus feritatis habent.</div> +</div> +<p>We can most part foresee these epidemical diseases, and likely avoid them; +Dearths, tempests, plagues, our astrologers foretell us; Earthquakes, +inundations, ruins of houses, consuming fires, come by little and little, +or make some noise beforehand; but the knaveries, impostures, injuries and +villainies of men no art can avoid. We can keep our professed enemies from +our cities, by gates, walls and towers, defend ourselves from thieves and +robbers by watchfulness and weapons; but this malice of men, and their +pernicious endeavours, no caution can divert, no vigilancy foresee, we have +so many secret plots and devices to mischief one another. + +<p>Sometimes by the devil's help as magicians, <a href="#note866">[866]</a>witches: sometimes by +impostures, mixtures, poisons, stratagems, single combats, wars, we hack +and hew, as if we were <span lang="la">ad internecionem nati</span>, like Cadmus' soldiers born +to consume one another. 'Tis an ordinary thing to read of a hundred and two +hundred thousand men slain in a battle. Besides all manner of tortures, +brazen bulls, racks, wheels, strappadoes, guns, engines, &c. <a href="#note867">[867]</a><span lang="la">Ad unum +corpus humanum supplicia plura, quam membra</span>: We have invented more +torturing instruments, than there be several members in a man's body, as +Cyprian well observes. To come nearer yet, our own parents by their +offences, indiscretion and intemperance, are our mortal enemies. <a href="#note868">[868]</a>“The +fathers have eaten sour grapes, and the children's teeth are set on edge.” +They cause our grief many times, and put upon us hereditary diseases, +inevitable infirmities: they torment us, and we are ready to injure our +posterity; +<div class="poem" lang="la"> +<div class="line"><a href="#note869">[869]</a>———mox daturi progeniem vitiosiorem.</div> +</div> +<div class="poem"> +<div class="line">And yet with crimes to us unknown,</div> +<div class="line">Our sons shall mark the coming age their own;</div> +</div> +and the latter end of the world, as <a href="#note870">[870]</a>Paul foretold, is still like to +be the worst. We are thus bad by nature, bad by kind, but far worse by art, +every man the greatest enemy unto himself. We study many times to undo +ourselves, abusing those good gifts which God hath bestowed upon us, +health, wealth, strength, wit, learning, art, memory to our own +destruction, <a href="#note871">[871]</a><span lang="la">Perditio tua ex te</span>. As <a href="#note872">[872]</a>Judas Maccabeus killed +Apollonius with his own weapons, we arm ourselves to our own overthrows; +and use reason, art, judgment, all that should help us, as so many +instruments to undo us. Hector gave Ajax a sword, which so long as he +fought against enemies, served for his help and defence; but after he began +to hurt harmless creatures with it, turned to his own hurtless bowels. +Those excellent means God hath bestowed on us, well employed, cannot but +much avail us; but if otherwise perverted, they ruin and confound us: and +so by reason of our indiscretion and weakness they commonly do, we have too +many instances. This St. Austin acknowledgeth of himself in his humble +confessions, “promptness of wit, memory, eloquence, they were God's good +gifts, but he did not use them to his glory.” If you will particularly know +how, and by what means, consult physicians, and they will tell you, that it +is in offending in some of those six non-natural things, of which I shall +<a href="#note873">[873]</a>dilate more at large; they are the causes of our infirmities, our +surfeiting, and drunkenness, our immoderate insatiable lust, and prodigious +riot. <span lang="la">Plures crapula, quam gladius</span>, is a true saying, the board consumes +more than the sword. Our intemperance it is, that pulls so many several +incurable diseases upon our heads, that hastens <a href="#note874">[874]</a>old age, perverts our +temperature, and brings upon us sudden death. And last of all, that which +crucifies us most, is our own folly, madness (<span lang="la">quos Jupiter perdit, +dementat</span>; by subtraction of his assisting grace God permits it) weakness, +want of government, our facility and proneness in yielding to several +lusts, in giving way to every passion and perturbation of the mind: by +which means we metamorphose ourselves and degenerate into beasts. All which +that prince of <a href="#note875">[875]</a>poets observed of Agamemnon, that when he was well +pleased, and could moderate his passion, he was—<span lang="la">os oculosque Jovi par</span>: +like Jupiter in feature, Mars in valour, Pallas in wisdom, another god; but +when he became angry, he was a lion, a tiger, a dog, &c., there appeared no +sign or likeness of Jupiter in him; so we, as long as we are ruled by +reason, correct our inordinate appetite, and conform ourselves to God's +word, are as so many saints: but if we give reins to lust, anger, ambition, +pride, and follow our own ways, we degenerate into beasts, transform +ourselves, overthrow our constitutions, <a href="#note876">[876]</a>provoke God to anger, and +heap upon us this of melancholy, and all kinds of incurable diseases, as a +just and deserved punishment of our sins. +</div> +<div class="subsection"> +<h4><a name="1.1.1.2"></a>SUBSECT. II.—<i>The Definition, Number, Division of Diseases</i>.</h4> + +<p>What a disease is, almost every physician defines. <a href="#note877">[877]</a>Fernelius calleth +it an “affection of the body contrary to nature.” <a href="#note878">[878]</a>Fuschius and Crato, +“an hindrance, hurt, or alteration of any action of the body, or part of +it.” <a href="#note879">[879]</a>Tholosanus, “a dissolution of that league which is between body +and soul, and a perturbation of it; as health the perfection, and makes to +the preservation of it.” <a href="#note880">[880]</a>Labeo in Agellius, “an ill habit of the +body, opposite to nature, hindering the use of it.” Others otherwise, all +to this effect. + +<p><i>Number of Diseases</i>.] How many diseases there are, is a question not yet +determined; <a href="#note881">[881]</a>Pliny reckons up 300 from the crown of the head to the +sole of the foot: elsewhere he saith, <span lang="la">morborum infinita multitudo</span>, their +number is infinite. Howsoever it was in those times, it boots not; in our +days I am sure the number is much augmented: +<div class="poem" lang="la"> +<div class="line"><a href="#note882">[882]</a>———macies, et nova febrium</div> +<div class="line">Terris incubit cohors.</div> +</div> +For besides many epidemical diseases unheard of, and altogether unknown to +Galen and Hippocrates, as scorbutum, small-pox, plica, sweating sickness, +morbus Gallicus, &c., we have many proper and peculiar almost to every +part. + +<p><i>No man free from some Disease or other</i>.] No man amongst us so sound, of +so good a constitution, that hath not some impediment of body or mind. +<span lang="la">Quisque suos patimur manes</span>, we have all our infirmities, first or last, +more or less. There will be peradventure in an age, or one of a thousand, +like Zenophilus the musician in <a href="#note883">[883]</a>Pliny, that may happily live 105 +years without any manner of impediment; a Pollio Romulus, that can preserve +himself <a href="#note884">[884]</a>“with wine and oil;” a man as fortunate as Q. Metellus, of +whom Valerius so much brags; a man as healthy as Otto Herwardus, a senator +of Augsburg in Germany, whom <a href="#note885">[885]</a>Leovitius the astrologer brings in for +an example and instance of certainty in his art; who because he had the +significators in his geniture fortunate, and free from the hostile aspects +of Saturn and Mars, being a very cold man, <a href="#note886">[886]</a>“could not remember that +ever he was sick.” <a href="#note887">[887]</a>Paracelsus may brag that he could make a man live +400 years or more, if he might bring him up from his infancy, and diet him +as he list; and some physicians hold, that there is no certain period of +man's life; but it may still by temperance and physic be prolonged. We find +in the meantime, by common experience, that no man can escape, but that of +<a href="#note888">[888]</a>Hesiod is true: +<div class="poem" lang="gr"> +<div class="line">Πλείη μὲν γὰρ γαῖα κακῶν, πλειη δὲ θάλασσα,</div> +<div class="line">Νοῦσοιδ' ἄνθρωποι ἐιν ἐφ' ἡμέρη, ἠδ' ἐπὶ νυκτὶ</div> +<div class="line">Ἁυτοματοι φοιτῶσι.———</div> +</div> +<div class="poem"> +<div class="line">Th' earth's full of maladies, and full the sea,</div> +<div class="line">Which set upon us both by night and day.</div> +</div> +<p><i>Division of Diseases</i>.] If you require a more exact division of these +ordinary diseases which are incident to men, I refer you to physicians; +<a href="#note889">[889]</a>they will tell you of acute and chronic, first and secondary, +lethals, salutares, errant, fixed, simple, compound, connexed, or +consequent, belonging to parts or the whole, in habit, or in disposition, +&c. My division at this time (as most befitting my purpose) shall be into +those of the body and mind. For them of the body, a brief catalogue of +which Fuschius hath made, <span class="cite">Institut. lib. 3, sect. 1, cap. 11.</span> I refer you +to the voluminous tomes of Galen, Areteus, Rhasis, Avicenna, Alexander, +Paulus Aetius, Gordonerius: and those exact Neoterics, Savanarola, +Capivaccius, Donatus Altomarus, Hercules de Saxonia, Mercurialis, Victorius +Faventinus, Wecker, Piso, &c., that have methodically and elaborately +written of them all. Those of the mind and head I will briefly handle, and +apart. +</div> +<div class="subsection"> +<h4><a name="1.1.1.3"></a>SUBSECT. III.—<i>Division of the Diseases of the Head</i>.</h4> + +<p>These diseases of the mind, forasmuch as they have their chief seat and +organs in the head, which are commonly repeated amongst the diseases of the +head which are divers, and vary much according to their site. For in the +head, as there be several parts, so there be divers grievances, which +according to that division of <a href="#note890">[890]</a>Heurnius, (which he takes out of +Arculanus,) are inward or outward (to omit all others which pertain to eyes +and ears, nostrils, gums, teeth, mouth, palate, tongue, weezle, chops, face, +&c.) belonging properly to the brain, as baldness, falling of hair, +furfur, lice, &c. <a href="#note891">[891]</a>Inward belonging to the skins next to the brain, +called <i>dura</i> and <i>pia mater</i>, as all headaches, &c., or to the +ventricles, caules, kells, tunicles, creeks, and parts of it, and their +passions, as caro, vertigo, incubus, apoplexy, falling sickness. The +diseases of the nerves, cramps, stupor, convulsion, tremor, palsy: or +belonging to the excrements of the brain, catarrhs, sneezing, rheums, +distillations: or else those that pertain to the substance of the brain +itself, in which are conceived frenzy, lethargy, melancholy, madness, weak +memory, sopor, or <span lang="la">Coma Vigilia et vigil Coma</span>. Out of these again I will +single such as properly belong to the phantasy, or imagination, or reason +itself, which <a href="#note892">[892]</a>Laurentius calls the disease of the mind; and +Hildesheim, <span lang="la">morbos imaginationis, aut rationis laesae</span>, (diseases of the +imagination, or of injured reason,) which are three or four in number, +frenzy, madness, melancholy, dotage, and their kinds: as hydrophobia, +lycanthropia, <span lang="la">Chorus sancti viti, morbi daemoniaci</span>, (St. Vitus's dance, +possession of devils,) which I will briefly touch and point at, insisting +especially in this of melancholy, as more eminent than the rest, and that +through all his kinds, causes, symptoms, prognostics, cures: as Lonicerus +hath done <span class="cite">de apoplexia</span>, and many other of such particular diseases. Not +that I find fault with those which have written of this subject before, as +Jason Pratensis, Laurentius, Montaltus, T. Bright, &c., they have done very +well in their several kinds and methods; yet that which one omits, another +may haply see; that which one contracts, another may enlarge. To conclude +with <a href="#note893">[893]</a>Scribanius, “that which they had neglected, or perfunctorily +handled, we may more thoroughly examine; that which is obscurely delivered +in them, may be perspicuously dilated and amplified by us:” and so made +more familiar and easy for every man's capacity, and the common good, which +is the chief end of my discourse. +</div> +<div class="subsection"> +<h4><a name="1.1.1.4"></a>SUBSECT. IV.—<i>Dotage, Frenzy, Madness, Hydrophobia, Lycanthropia, Chorus +sancti Viti, Extasis</i>.</h4> + +<p><em>Delirium, Dotage</em>.] Dotage, fatuity, or folly, is a common name to all the +following species, as some will have it. <a href="#note894">[894]</a>Laurentius and <a href="#note895">[895]</a> +Altomarus comprehended madness, melancholy, and the rest under this name, +and call it the <span lang="la">summum genus</span> of them all. If it be distinguished from +them, it is natural or ingenite, which comes by some defect of the organs, +and overmuch brain, as we see in our common fools; and is for the most +part intended or remitted in particular men, and thereupon some are wiser +than others: or else it is acquisite, an appendix or symptom of some other +disease, which comes or goes; or if it continue, a sign of melancholy +itself. + +<p><i>Frenzy</i>.] <i>Phrenitis</i>, which the Greeks derive from the word <span lang="gr">φρην</span>, is a disease of the mind, with a continual madness or dotage, +which hath an acute fever annexed, or else an inflammation of the brain, or +the membranes or kells of it, with an acute fever, which causeth madness and +dotage. It differs from melancholy and madness, because their dotage is +without an ague: this continual, with waking, or memory decayed, &c. +Melancholy is most part silent, this clamorous; and many such like +differences are assigned by physicians. + +<p><i>Madness</i>.] Madness, frenzy, and melancholy are confounded by Celsus, and +many writers; others leave out frenzy, and make madness and melancholy but +one disease, which <a href="#note896">[896]</a>Jason Pratensis especially labours, and that they +differ only <span lang="la">secundam majus</span> or <span lang="la">minus</span>, in quantity alone, the one being a +degree to the other, and both proceeding from one cause. They differ +<span lang="la">intenso et remisso gradu</span>, saith <a href="#note897">[897]</a>Gordonius, as the humour is +intended or remitted. Of the same mind is <a href="#note898">[898]</a>Areteus, Alexander +Tertullianus, Guianerius, Savanarola, Heurnius; and Galen himself writes +promiscuously of them both by reason of their affinity: but most of our +neoterics do handle them apart, whom I will follow in this treatise. +Madness is therefore defined to be a vehement dotage; or raving without a +fever, far more violent than melancholy, full of anger and clamour, +horrible looks, actions, gestures, troubling the patients with far greater +vehemency both of body and mind, without all fear and sorrow, with such +impetuous force and boldness, that sometimes three or four men cannot hold +them. Differing only in this from frenzy, that it is without a fever, and +their memory is most part better. It hath the same causes as the other, as +choler adust, and blood incensed, brains inflamed, &c. <a href="#note899">[899]</a>Fracastorius +adds, “a due time, and full age” to this definition, to distinguish it from +children, and will have it confirmed impotency, to separate it from such as +accidentally come and go again, as by taking henbane, nightshade, wine, &c. +Of this fury there be divers kinds; <a href="#note900">[900]</a>ecstasy, which is familiar with +some persons, as Cardan saith of himself, he could be in one when he list; +in which the Indian priests deliver their oracles, and the witches in +Lapland, as Olaus Magnus writeth, <span class="cite">l. 3, cap. 18.</span> <span lang="la">Extasi omnia praedicere</span>, +answer all questions in an ecstasis you will ask; what your friends do, +where they are, how they fare, &c. The other species of this fury are +enthusiasms, revelations, and visions, so often mentioned by Gregory and +Bede in their works; obsession or possession of devils, sibylline prophets, +and poetical furies; such as come by eating noxious herbs, tarantulas +stinging, &c., which some reduce to this. The most known are these, +lycanthropia, hydrophobia, chorus sancti Viti. + +<p><i>Lycanthropia</i>.] Lycanthropia, which Avicenna calls <span lang="la">cucubuth</span>, others +<span lang="la">lupinam insaniam</span>, or wolf-madness, when men run howling about graves and +fields in the night, and will not be persuaded but that they are wolves, or +some such beasts. <a href="#note901">[901]</a>Aetius and <a href="#note902">[902]</a>Paulus call it a kind of +melancholy; but I should rather refer it to madness, as most do. Some make +a doubt of it whether there be any such disease. <a href="#note903">[903]</a>Donat ab Altomari +saith, that he saw two of them in his time: <a href="#note904">[904]</a>Wierus tells a story of +such a one at Padua 1541, that would not believe to the contrary, but that +he was a wolf. He hath another instance of a Spaniard, who thought himself +a bear; <a href="#note905">[905]</a>Forrestus confirms as much by many examples; one amongst the +rest of which he was an eyewitness, at Alcmaer in Holland, a poor +husbandman that still hunted about graves, and kept in churchyards, of a +pale, black, ugly, and fearful look. Such belike, or little better, were +king Praetus' <a href="#note906">[906]</a>daughters, that thought themselves kine. And +Nebuchadnezzar in Daniel, as some interpreters hold, was only troubled with +this kind of madness. This disease perhaps gave occasion to that bold +assertion of <a href="#note907">[907]</a>Pliny, “some men were turned into wolves in his time, +and from wolves to men again:” and to that fable of Pausanias, of a man +that was ten years a wolf, and afterwards turned to his former shape: to +<a href="#note908">[908]</a>Ovid's tale of Lycaon, &c. He that is desirous to hear of this +disease, or more examples, let him read Austin in his 18th book <span class="cite">de +Civitate Dei, cap. 5.</span> Mizaldus, <span class="cite">cent. 5. 77.</span> Sckenkius, <span class="cite">lib. 1.</span> +Hildesheim, <span class="cite">spicel. 2. de Mania</span>. Forrestus <span class="cite">lib. 10. de morbis cerebri.</span> +Olaus Magnus, Vincentius Bellavicensis, <span class="cite">spec. met. lib. 31. c. 122.</span> +Pierius, Bodine, Zuinger, Zeilger, Peucer, Wierus, Spranger, &c. This +malady, saith Avicenna, troubleth men most in February, and is nowadays +frequent in Bohemia and Hungary, according to <a href="#note909">[909]</a>Heurnius. Scheretzius +will have it common in Livonia. They lie hid most part all day, and go +abroad in the night, barking, howling, at graves and deserts; <a href="#note910">[910]</a>“they +have usually hollow eyes, scabbed legs and thighs, very dry and pale,” +<a href="#note911">[911]</a>saith Altomarus; he gives a reason there of all the symptoms, and +sets down a brief cure of them. + +<p><i>Hydrophobia</i> is a kind of madness, well known in every village, which +comes by the biting of a mad dog, or scratching, saith <a href="#note912">[912]</a>Aurelianus; +touching, or smelling alone sometimes as <a href="#note913">[913]</a>Sckenkius proves, and is +incident to many other creatures as well as men: so called because the +parties affected cannot endure the sight of water, or any liquor, supposing +still they see a mad dog in it. And which is more wonderful; though they be +very dry, (as in this malady they are) they will rather die than drink: +<a href="#note914">[914]</a>de Venenis Caelius Aurelianus, an ancient writer, makes a doubt +whether this Hydrophobia be a passion of the body or the mind. The part +affected is the brain: the cause, poison that comes from the mad dog, which +is so hot and dry, that it consumes all the moisture in the body. <a href="#note915">[915]</a> +Hildesheim relates of some that died so mad; and being cut up, had no +water, scarce blood, or any moisture left in them. To such as are so +affected, the fear of water begins at fourteen days after they are bitten, +to some again not till forty or sixty days after: commonly saith Heurnius, +they begin to rave, fly water and glasses, to look red, and swell in the +face, about twenty days after (if some remedy be not taken in the meantime) +to lie awake, to be pensive, sad, to see strange visions, to bark and howl, +to fall into a swoon, and oftentimes fits of the falling sickness. <a href="#note916">[916]</a> +Some say, little things like whelps will be seen in their urine. If any of +these signs appear, they are past recovery. Many times these symptoms will +not appear till six or seven months after, saith <a href="#note917">[917]</a>Codronchus; and +sometimes not till seven or eight years, as Guianerius; twelve as Albertus; +six or eight months after, as Galen holds. Baldus the great lawyer died of +it: an Augustine friar, and a woman in Delft, that were <a href="#note918">[918]</a>Forrestus' +patients, were miserably consumed with it. The common cure in the country +(for such at least as dwell near the seaside) is to duck them over head +and ears in sea water; some use charms: every good wife can prescribe +medicines. But the best cure to be had in such cases, is from the most +approved physicians; they that will read of them, may consult with +Dioscorides, <span class="cite">lib. 6. c. 37</span>, Heurnius, Hildesheim, Capivaccius, Forrestus, +Sckenkius and before all others Codronchus an Italian, who hath lately +written two exquisite books on the subject. + +<p><span lang="la">Chorus sancti Viti</span>, or St. Vitus's dance; the lascivious dance, <a href="#note919">[919]</a> +Paracelsus calls it, because they that are taken from it, can do nothing +but dance till they be dead, or cured. It is so called, for that the +parties so troubled were wont to go to St. Vitus for help, and after they +had danced there awhile, they were <a href="#note920">[920]</a>certainly freed. 'Tis strange to +hear how long they will dance, and in what manner, over stools, forms, +tables; even great bellied women sometimes (and yet never hurt their +children) will dance so long that they can stir neither hand nor foot, but +seem to be quite dead. One in red clothes they cannot abide. Music above +all things they love, and therefore magistrates in Germany will hire +musicians to play to them, and some lusty sturdy companions to dance with +them. This disease hath been very common in Germany, as appears by those +relations of <a href="#note921">[921]</a>Sckenkius, and Paracelsus in his book of Madness, who +brags how many several persons he hath cured of it. Felix Plateras <span class="cite">de +mentis alienat. cap. 3</span>, reports of a woman in Basil whom he saw, that +danced a whole month together. The Arabians call it a kind of palsy. Bodine +in his 5th book <span class="cite">de Repub. cap. 1</span>, speaks of this infirmity; Monavius in +his last epistle to Scoltizius, and in another to Dudithus, where you may +read more of it. + +<p>The last kind of madness or melancholy, is that demoniacal (if I may so +call it) obsession or possession of devils, which Platerus and others would +have to be preternatural: stupend things are said of them, their actions, +gestures, contortions, fasting, prophesying, speaking languages they were +never taught, &c. Many strange stories are related of them, which because +some will not allow, (for Deacon and Darrel have written large volumes on +this subject pro and con.) I voluntarily omit. + +<p><a href="#note922">[922]</a>Fuschius, <span class="cite">Institut. lib. 3. sec. 1. cap. 11</span>, Felix Plater, +<a href="#note923">[923]</a>Laurentius, add to these another fury that proceeds from love, and +another from study, another divine or religious fury; but these more +properly belong to melancholy; of all which I will speak <a href="#note924">[924]</a>apart, +intending to write a whole book of them. +</div> +<div class="subsection"> +<h4><a name="1.1.1.5"></a>SUBSECT. V.—<i>Melancholy in Disposition, improperly so called, Equivocations</i>.</h4> + +<p>Melancholy, the subject of our present discourse, is either in disposition +or habit. In disposition, is that transitory melancholy which goes and +comes upon every small occasion of sorrow, need, sickness, trouble, fear, +grief, passion, or perturbation of the mind, any manner of care, +discontent, or thought, which causeth anguish, dullness, heaviness and +vexation of spirit, any ways opposite to pleasure, mirth, joy, delight, +causing frowardness in us, or a dislike. In which equivocal and improper +sense, we call him melancholy that is dull, sad, sour, lumpish, ill +disposed, solitary, any way moved, or displeased. And from these melancholy +dispositions, <a href="#note925">[925]</a>no man living is free, no stoic, none so wise, none so +happy, none so patient, so generous, so godly, so divine, that can +vindicate himself; so well composed, but more or less, some time or other +he feels the smart of it. Melancholy in this sense is the character of +mortality. <a href="#note926">[926]</a>“Man that is born of a woman, is of short continuance, and +full of trouble.” Zeno, Cato, Socrates himself, whom <a href="#note927">[927]</a>Aelian so highly +commends for a moderate temper, that “nothing could disturb him, but going +out, and coming in, still Socrates kept the same serenity of countenance, +what misery soever befell him,” (if we may believe Plato his disciple) was +much tormented with it. Q. Metellus, in whom <a href="#note928">[928]</a>Valerius gives instance +of all happiness, “the most fortunate man then living, born in that most +flourishing city of Rome, of noble parentage, a proper man of person, well +qualified, healthful, rich, honourable, a senator, a consul, happy in his +wife, happy in his children,” &c. yet this man was not void of melancholy, +he had his share of sorrow. <a href="#note929">[929]</a>Polycrates Samius, that flung his ring +into the sea, because he would participate of discontent with others, and +had it miraculously restored to him again shortly after, by a fish taken as +he angled, was not free from melancholy dispositions. No man can cure +himself; the very gods had bitter pangs, and frequent passions, as their +own <a href="#note930">[930]</a>poets put upon them. In general, <a href="#note931">[931]</a>“as the heaven, so is our +life, sometimes fair, sometimes overcast, tempestuous, and serene; as in a +rose, flowers and prickles; in the year itself, a temperate summer +sometimes, a hard winter, a drought, and then again pleasant showers: so is +our life intermixed with joys, hopes, fears, sorrows, calumnies: <span lang="la">Invicem +cedunt dolor et voluptas</span>,” there is a succession of pleasure and pain. +<div class="poem" lang="la"> +<div class="line"><a href="#note932">[932]</a>———medio de fonte leporum</div> +<div class="line">Surgit amari aliquid, in ipsis floribus angat.</div> +</div> +“Even in the midst of laughing there is sorrow,” (as <a href="#note933">[933]</a>Solomon holds): +even in the midst of all our feasting and jollity, as <a href="#note934">[934]</a>Austin infers +in his <span class="cite">Com. on the 41st Psalm</span>, there is grief and discontent. <span lang="la">Inter +delicias semper aliquid saevi nos strangulat</span>, for a pint of honey thou +shalt here likely find a gallon of gall, for a dram of pleasure a pound of +pain, for an inch of mirth an ell of moan; as ivy doth an oak, these +miseries encompass our life. And it is most absurd and ridiculous for any +mortal man to look for a perpetual tenure of happiness in his life. Nothing +so prosperous and pleasant, but it hath <a href="#note935">[935]</a>some bitterness in it, some +complaining, some grudging; it is all <span lang="gr">γλυκύπικρον</span>, a mixed +passion, and like a chequer table black and white: men, families, cities, +have their falls and wanes; now trines, sextiles, then quartiles and +oppositions. We are not here as those angels, celestial powers and bodies, +sun and moon, to finish our course without all offence, with such +constancy, to continue for so many ages: but subject to infirmities, +miseries, interrupted, tossed and tumbled up and down, carried about with +every small blast, often molested and disquieted upon each slender +occasion, <a href="#note936">[936]</a>uncertain, brittle, and so is all that we trust unto. <a href="#note937">[937]</a> +“And he that knows not this is not armed to endure it, is not fit to live +in this world (as one condoles our time), he knows not the condition of it, +where with a reciprocalty, pleasure and pain are still united, and succeed +one another in a ring.” <span lang="la">Exi e mundo</span>, get thee gone hence if thou canst +not brook it; there is no way to avoid it, but to arm thyself with +patience, with magnanimity, to <a href="#note938">[938]</a>oppose thyself unto it, to suffer +affliction as a good soldier of Christ; as <a href="#note939">[939]</a>Paul adviseth constantly +to bear it. But forasmuch as so few can embrace this good council of his, +or use it aright, but rather as so many brute beasts give away to their +passion, voluntary subject and precipitate themselves into a labyrinth of +cares, woes, miseries, and suffer their souls to be overcome by them, +cannot arm themselves with that patience as they ought to do, it falleth +out oftentimes that these dispositions become habits, and “many affects +contemned” (as <a href="#note940">[940]</a>Seneca notes) “make a disease. Even as one distillation, +not yet grown to custom, makes a cough; but continual and inveterate +causeth a consumption of the lungs;” so do these our melancholy +provocations: and according as the humour itself is intended, or remitted +in men, as their temperature of body, or rational soul is better able to +make resistance; so are they more or less affected. For that which is but a +flea-biting to one, causeth insufferable torment to another; and which one +by his singular moderation, and well-composed carriage can happily +overcome, a second is no whit able to sustain, but upon every small +occasion of misconceived abuse, injury, grief, disgrace, loss, cross, +humour, &c. (if solitary, or idle) yields so far to passion, that his +complexion is altered, his digestion hindered, his sleep gone, his spirits +obscured, and his heart heavy, his hypochondries misaffected; wind, +crudity, on a sudden overtake him, and he himself overcome with melancholy. +As it is with a man imprisoned for debt, if once in the gaol, every +creditor will bring his action against him, and there likely hold him. If +any discontent seize upon a patient, in an instant all other perturbations +(for—<span lang="la">qua data porta ruunt</span>) will set upon him, and then like a lame dog +or broken-winged goose he droops and pines away, and is brought at last to +that ill habit or malady of melancholy itself. So that as the philosophers +make <a href="#note941">[941]</a>eight degrees of heat and cold, we may make eighty-eight of +melancholy, as the parts affected are diversely seized with it, or have +been plunged more or less into this infernal gulf, or waded deeper into it. +But all these melancholy fits, howsoever pleasing at first, or displeasing, +violent and tyrannizing over those whom they seize on for the time; yet +these fits I say, or men affected, are but improperly so called, because +they continue not, but come and go, as by some objects they aye moved. This +melancholy of which we are to treat, is a habit, <span lang="la">mosbus sonticus</span>, or +<span lang="la">chronicus</span>, a chronic or continuate disease, a settled humour, as <a href="#note942">[942]</a> +Aurelianus and <a href="#note943">[943]</a>others call it, not errant, but fixed; and as it was +long increasing, so now being (pleasant, or painful) grown to an habit, it +will hardly be removed. +</div> +</div> +<div class="member"> +<h3><a name="1.1.2"></a>SECT. I. MEMB. II.</h3> +<div class="subsection"> +<h4><a name="1.1.2.1"></a>SUBSECT. I.—<i>Digression of Anatomy</i>.</h4> + +<p>Before I proceed to define the disease of melancholy, what it is, or to +discourse farther of it, I hold it not impertinent to make a brief +digression of the anatomy of the body and faculties of the soul, for the +better understanding of that which is to follow; because many hard words +will often occur, as mirach, hypocondries, emerods, &c., imagination, +reason, humours, spirits, vital, natural, animal, nerves, veins, arteries, +chylus, pituita; which by the vulgar will not so easily be perceived, what +they are, how cited, and to what end they serve. And besides, it may +peradventure give occasion to some men to examine more accurately, search +further into this most excellent subject, and thereupon with that royal +<a href="#note944">[944]</a>prophet to praise God, (“for a man is fearfully and wonderfully made, +and curiously wrought”) that have time and leisure enough, and are +sufficiently informed in all other worldly businesses, as to make a good +bargain, buy and sell, to keep and make choice of a fair hawk, hound, +horse, &c. But for such matters as concern the knowledge of themselves, +they are wholly ignorant and careless; they know not what this body and +soul are, how combined, of what parts and faculties they consist, or how a +man differs from a dog. And what can be more ignominious and filthy (as +<a href="#note945">[945]</a>Melancthon well inveighs) “than for a man not to know the structure +and composition of his own body, especially since the knowledge of it tends +so much to the preservation, of his health, and information of his +manners?” To stir them up therefore to this study, to peruse those +elaborate works of <a href="#note946">[946]</a>Galen, Bauhines, Plater, Vesalius, Falopius, +Laurentius, Remelinus, &c., which have written copiously in Latin; or that +which some of our industrious countrymen have done in our mother tongue, +not long since, as that translation of <a href="#note947">[947]</a>Columbus and <a href="#note948">[948]</a> +Microcosmographia, in thirteen books, I have made this brief digression. +Also because <a href="#note949">[949]</a>Wecker, <a href="#note950">[950]</a>Melancthon, <a href="#note951">[951]</a>Fernelius, <a href="#note952">[952]</a> +Fuschius, and those tedious Tracts <span class="cite">de Anima</span> (which have more +compendiously handled and written of this matter,) are not at all times +ready to be had, to give them some small taste, or notice of the rest, let +this epitome suffice. +</div> +<div class="subsection"> +<h4><a name="1.1.2.2"></a>SUBSECT. II.—<i>Division of the Body, Humours, Spirits</i>.</h4> + +<p>Of the parts of the body there may be many divisions: the most approved is +that of <a href="#note953">[953]</a>Laurentius, out of Hippocrates: which is, into parts +contained, or containing. Contained, are either humours or spirits. + +<p><i>Humours</i>.] A humour is a liquid or fluent part of the body, comprehended +in it, for the preservation of it; and is either innate or born with us, or +adventitious and acquisite. The radical or innate, is daily supplied by +nourishment, which some call cambium, and make those secondary humours of +ros and gluten to maintain it: or acquisite, to maintain these four first +primary humours, coming and proceeding from the first concoction in the +liver, by which means chylus is excluded. Some divide them into profitable +and excrementitious. But <a href="#note954">[954]</a>Crato out of Hippocrates will have all four +to be juice, and not excrements, without which no living creature can be +sustained: which four, though they be comprehended in the mass of blood, +yet they have their several affections, by which they are distinguished +from one another, and from those adventitious, peccant, or <a href="#note955">[955]</a>diseased +humours, as Melancthon calls them. + +<p><i>Blood</i>.] Blood is a hot, sweet, temperate, red humour, prepared in the +mesaraic veins, and made of the most temperate parts of the chylus in the +liver, whose office is to nourish the whole body, to give it strength and +colour, being dispersed by the veins through every part of it. And from it +spirits are first begotten in the heart, which afterwards by the arteries +are communicated to the other parts. + +<p>Pituita, or phlegm, is a cold and moist humour, begotten of the colder part +of the chylus (or white juice coming out of the meat digested in the +stomach,) in the liver; his office is to nourish and moisten the members of +the body, which as the tongue are moved, that they be not over dry. + +<p>Choler, is hot and dry, bitter, begotten of the hotter parts of the chylus, +and gathered to the gall: it helps the natural heat and senses, and serves +to the expelling of excrements. + +<p><i>Melancholy</i>.] Melancholy, cold and dry, thick, black, and sour, begotten +of the more feculent part of nourishment, and purged from the spleen, is a +bridle to the other two hot humours, blood and choler, preserving them in +the blood, and nourishing the bones. These four humours have some analogy +with the four elements, and to the four ages in man. + +<p><i>Serum, Sweat, Tears</i>.] To these humours you may add serum, which is the +matter of urine, and those excrementitious humours of the third concoction, +sweat and tears. + +<p><i>Spirits</i>.] Spirit is a most subtle vapour, which is expressed from the +blood, and the instrument of the soul, to perform all his actions; a common +tie or medium between the body and the soul, as some will have it; or as +<a href="#note956">[956]</a>Paracelsus, a fourth soul of itself. Melancthon holds the fountain of +those spirits to be the heart, begotten there; and afterward conveyed to +the brain, they take another nature to them. Of these spirits there be +three kinds, according to the three principal parts, brain, heart, liver; +natural, vital, animal. The natural are begotten in the liver, and thence +dispersed through the veins, to perform those natural actions. The vital +spirits are made in the heart of the natural, which by the arteries are +transported to all the other parts: if the spirits cease, then life +ceaseth, as in a syncope or swooning. The animal spirits formed of the +vital, brought up to the brain, and diffused by the nerves, to the +subordinate members, give sense and motion to them all. +</div> +<div class="subsection"> +<h4><a name="1.1.2.3"></a>SUBSECT. III.—<i>Similar Parts</i>.</h4> + +<p><i>Similar Parts</i>] Containing parts, by reason of their more solid substance, +are either homogeneal or heterogeneal, similar or dissimilar; so Aristotle +divides them, <span class="cite">lib. 1, cap. 1, de Hist. Animal.</span>; Laurentius, <span class="cite">cap. 20, lib. +1.</span> Similar, or homogeneal, are such as, if they be divided, are still +severed into parts of the same nature, as water into water. Of these some +be spermatical, some fleshy or carnal. <a href="#note957">[957]</a>Spermatical are such as are +immediately begotten of the seed, which are bones, gristles, ligaments, +membranes, nerves, arteries, veins, skins, fibres or strings, fat. + +<p><i>Bones</i>.] The bones are dry and hard, begotten of the thickest of the seed, +to strengthen and sustain other parts: some say there be 304, some 307, or +313 in man's body. They have no nerves in them, and are therefore without +sense. + +<p>A gristle is a substance softer than bone, and harder than the rest, +flexible, and serves to maintain the parts of motion. + +<p>Ligaments are they that tie the bones together, and other parts to the +bones, with their subserving tendons: membranes' office is to cover the +rest. + +<p>Nerves, or sinews, are membranes without, and full of marrow within; they +proceed from the brain, and carry the animal spirits for sense and motion. +Of these some be harder, some softer; the softer serve the senses, and +there be seven pair of them. The first be the optic nerves, by which we +see; the second move the eyes; the third pair serve for the tongue to +taste; the fourth pair for the taste in the palate; the fifth belong to the +ears; the sixth pair is most ample, and runs almost over all the bowels; +the seventh pair moves the tongue. The harder sinews serve for the motion +of the inner parts, proceeding from the marrow in the back, of whom there +be thirty combinations, seven of the neck, twelve of the breast, &c. + +<p><i>Arteries</i>.] Arteries are long and hollow, with a double skin to convey the +vital spirit; to discern which the better, they say that Vesalius the +anatomist was wont to cut up men alive. <a href="#note958">[958]</a>They arise in the left side +of the heart, and are principally two, from which the rest are derived, +aorta and venosa: aorta is the root of all the other, which serve the whole +body; the other goes to the lungs, to fetch air to refrigerate the heart. + +<p><i>Veins</i>.] Veins are hollow and round, like pipes, arising from the liver, +carrying blood and natural spirits; they feed all the parts. Of these there +be two chief, <i>Vena porta</i> and <i>Vena cava</i>, from which the rest are +corrivated. That <i>Vena porta</i> is a vein coming from the concave of the +liver, and receiving those mesaraical veins, by whom he takes the chylus +from the stomach and guts, and conveys it to the liver. The other derives +blood from the liver to nourish all the other dispersed members. The +branches of that <i>Vena porta</i> are the mesaraical and haemorrhoids. The +branches of the <i>cava</i> are inward or outward. Inward, seminal or emulgent. +Outward, in the head, arms, feet, &c., and have several names. + +<p><i>Fibrae, Fat, Flesh</i>.] Fibrae are strings, white and solid, dispersed +through the whole member, and right, oblique, transverse, all which have +their several uses. Fat is a similar part, moist, without blood, composed +of the most thick and unctuous matter of the blood. The <a href="#note959">[959]</a>skin covers +the rest, and hath <span lang="la">cuticulum</span>, or a little skin tinder it. Flesh is soft +and ruddy, composed of the congealing of blood, &c. +</div> +<div class="subsection"> +<h4><a name="1.1.2.4"></a>SUBSECT. IV.—<i>Dissimilar Parts</i>.</h4> + +<p>Dissimilar parts are those which we call organical, or instrumental, and +they be inward or outward. The chiefest outward parts are situate forward +or backward:—forward, the crown and foretop of the head, skull, face, +forehead, temples, chin, eyes, ears, nose, &c., neck, breast, chest, upper +and lower part of the belly, hypocondries, navel, groin, flank, &c.; +backward, the hinder part of the head, back, shoulders, sides, loins, +hipbones, <span lang="la">os sacrum</span>, buttocks, &c. Or joints, arms, hands, feet, legs, +thighs, knees, &c. Or common to both, which, because they are obvious and +well known, I have carelessly repeated, <span lang="la">eaque praecipua et grandiora +tantum; quod reliquum ex libris de anima qui volet, accipiat</span>. + +<p>Inward organical parts, which cannot be seen, are divers in number, and +have several names, functions, and divisions; but that of <a href="#note960">[960]</a>Laurentius +is most notable, into noble or ignoble parts. Of the noble there be three +principal parts, to which all the rest belong, and whom they serve—brain, +heart, liver; according to whose site, three regions, or a threefold +division, is made of the whole body. As first of the head, in which the +animal organs are contained, and brain itself, which by his nerves give +sense and motion to the rest, and is, as it were, a privy counsellor and +chancellor to the heart. The second region is the chest, or middle belly, +in which the heart as king keeps his court, and by his arteries +communicates life to the whole body. The third region is the lower belly, +in which the liver resides as a <span lang="la">Legat a latere</span>, with the rest of those +natural organs, serving for concoction, nourishment, expelling of +excrements. This lower region is distinguished from the upper by the +midriff, or diaphragma, and is subdivided again by <a href="#note961">[961]</a>some into three +concavities or regions, upper, middle, and lower. The upper of the +hypocondries, in whose right side is the liver, the left the spleen; from +which is denominated hypochondriacal melancholy. The second of the navel +and flanks, divided from the first by the rim. The last of the water +course, which is again subdivided into three other parts. The Arabians make +two parts of this region, <span lang="la">Epigastrium</span> and <span lang="la">Hypogastrium</span>, upper or lower. +<span lang="la">Epigastrium</span> they call <i>Mirach</i>, from whence comes <span lang="la">Mirachialis +Melancholia</span>, sometimes mentioned of them. Of these several regions I will +treat in brief apart; and first of the third region, in which the natural +organs are contained. + +<p><i>De Anima.—The Lower Region, Natural Organs</i>.] But you that are readers in +the meantime, “Suppose you were now brought into some sacred temple, or +majestical palace” (as <a href="#note962">[962]</a>Melancthon saith), “to behold not the matter +only, but the singular art, workmanship, and counsel of this our great +Creator. And it is a pleasant and profitable speculation, if it be +considered aright.” The parts of this region, which present themselves to +your consideration and view, are such as serve to nutrition or generation. +Those of nutrition serve to the first or second concoction; as the +oesophagus or gullet, which brings meat and drink into the stomach. The +ventricle or stomach, which is seated in the midst of that part of the +belly beneath the midriff, the kitchen, as it were, of the first +concoction, and which turns our meat into chylus. It hath two mouths, one +above, another beneath. The upper is sometimes taken for the stomach +itself; the lower and nether door (as Wecker calls it) is named Pylorus. +This stomach is sustained by a large kell or caul, called omentum; which +some will have the same with peritoneum, or rim of the belly. From the +stomach to the very fundament are produced the guts, or intestina, which +serve a little to alter and distribute the chylus, and convey away the +excrements. They are divided into small and great, by reason of their site +and substance, slender or thicker: the slender is duodenum, or whole gut, +which is next to the stomach, some twelve inches long, saith <a href="#note963">[963]</a> +Fuschius. Jejunum, or empty gut, continuate to the other, which hath many +mesaraic veins annexed to it, which take part of the chylus to the liver +from it. Ilion the third, which consists of many crinkles, which serves +with the rest to receive, keep, and distribute the chylus from the stomach. +The thick guts are three, the blind gut, colon, and right gut. The blind is +a thick and short gut, having one mouth, in which the ilium and colon meet: +it receives the excrements, and conveys them to the colon. This colon hath +many windings, that the excrements pass not away too fast: the right gut is +straight, and conveys the excrements to the fundament, whose lower part is +bound up with certain muscles called sphincters, that the excrements may be +the better contained, until such time as a man be willing to go to the +stool. In the midst of these guts is situated the mesenterium or midriff, +composed of many veins, arteries, and much fat, serving chiefly to sustain +the guts. All these parts serve the first concoction. To the second, which +is busied either in refining the good nourishment or expelling the bad, is +chiefly belonging the liver, like in colour to congealed blood, the shop of +blood, situate in the right hypochondry, in figure like to a +half-moon, <span lang="la">generosum membrum</span> Melancthon styles it, a generous part; it +serves to turn the chylus to blood, for the nourishment of the body. The +excrements of it are either choleric or watery, which the other subordinate +parts convey. The gall placed in the concave of the liver, extracts choler +to it: the spleen, melancholy; which is situate on the left side, over +against the liver, a spongy matter, that draws this black choler to it by a +secret virtue, and feeds upon it, conveying the rest to the bottom of the +stomach, to stir up appetite, or else to the guts as an excrement. That +watery matter the two kidneys expurgate by those emulgent veins and +ureters. The emulgent draw this superfluous moisture from the blood; the +two ureters convey it to the bladder, which, by reason of his site in the +lower belly, is apt to receive it, having two parts, neck and bottom: the +bottom holds the water, the neck is constringed with a muscle, which, as a +porter, keeps the water from running out against our will. + +<p>Members of generation are common to both sexes, or peculiar to one; which, +because they are impertinent to my purpose, I do voluntarily omit. + +<p><i>Middle Region</i>.] Next in order is the middle region, or chest, which +comprehends the vital faculties and parts; which (as I have said) is +separated from the lower belly by the diaphragma or midriff, which is a +skin consisting of many nerves, membranes; and amongst other uses it hath, +is the instrument of laughing. There is also a certain thin membrane, full +of sinews, which covereth the whole chest within, and is called pleura, the +seat of the disease called pleurisy, when it is inflamed; some add a third +skin, which is termed mediastinus, which divides the chest into two parts, +right and left; of this region the principal part is the heart, which is +the seat and fountain of life, of heat, of spirits, of pulse and +respiration—the sun of our body, the king and sole commander of it—the +seat and organ of all passions and affections. <span lang="la">Primum vivens, ultimum +moriens</span>, it lives first, dies last in all creatures. Of a pyramidical +form, and not much unlike to a pineapple; a part worthy of <a href="#note964">[964]</a> +admiration, that can yield such variety of affections, by whose motion it +is dilated or contracted, to stir and command the humours in the body. As +in sorrow, melancholy; in anger, choler; in joy, to send the blood +outwardly; in sorrow, to call it in; moving the humours, as horses do a +chariot. This heart, though it be one sole member, yet it may be divided +into two creeks right and left. The right is like the moon increasing, +bigger than the other part, and receives blood from <i>vena cava</i>, +distributing some of it to the lungs to nourish them; the rest to the left +side, to engender spirits. The left creek hath the form of a cone, and is +the seat of life, which, as a torch doth oil, draws blood unto it, +begetting of it spirits and fire; and as fire in a torch, so are spirits in +the blood; and by that great artery called aorta, it sends vital spirits +over the body, and takes air from the lungs by that artery which is called +<i>venosa</i>; so that both creeks have their vessels, the right two veins, the +left two arteries, besides those two common anfractuous ears, which serve +them both; the one to hold blood, the other air, for several uses. The +lungs is a thin spongy part, like an ox hoof, (saith <a href="#note965">[965]</a>Fernelius) the +town-clerk or crier, (<a href="#note966">[966]</a>one terms it) the instrument of voice, as an +orator to a king; annexed to the heart, to express their thoughts by voice. +That it is the instrument of voice, is manifest, in that no creature can +speak, or utter any voice, which wanteth these lights. It is, besides, the +instrument of respiration, or breathing; and its office is to cool the +heart, by sending air unto it, by the venosal artery, which vein comes to +the lungs by that <i>aspera arteria</i> which consists of many gristles, +membranes, nerves, taking in air at the nose and mouth, and by it likewise +exhales the fumes of the heart. + +<p>In the upper region serving the animal faculties, the chief organ is the +brain, which is a soft, marrowish, and white substance, engendered of the +purest part of seed and spirits, included by many skins, and seated within +the skull or brain pan; and it is the most noble organ under heaven, the +dwelling-house and seat of the soul, the habitation of wisdom, memory, +judgment, reason, and in which man is most like unto God; and therefore +nature hath covered it with a skull of hard bone, and two skins or +membranes, whereof the one is called <i>dura mater</i>, or meninx, the other +<i>pia mater</i>. The dura mater is next to the skull, above the other, which +includes and protects the brain. When this is taken away, the pia mater is +to be seen, a thin membrane, the next and immediate cover of the brain, and +not covering only, but entering into it. The brain itself is divided into +two parts, the fore and hinder part; the fore part is much bigger than the +other, which is called the little brain in respect of it. This fore part +hath many concavities distinguished by certain ventricles, which are the +receptacles of the spirits, brought hither by the arteries from the heart, +and are there refined to a more heavenly nature, to perform the actions of +the soul. Of these ventricles there are three—right, left, and middle. The +right and left answer to their site, and beget animal spirits; if they be +any way hurt, sense and motion ceaseth. These ventricles, moreover, are +held to be the seat of the common sense. The middle ventricle is a common +concourse and cavity of them both, and hath two passages—the one to +receive pituita, and the other extends itself to the fourth creek; in this +they place imagination and cogitation, and so the three ventricles of the +fore part of the brain are used. The fourth creek behind the head is common +to the cerebel or little brain, and marrow of the backbone, the last and +most solid of all the rest, which receives the animal spirits from the +other ventricles, and conveys them to the marrow in the back, and is the +place where they say the memory is seated. +</div> +<div class="subsection"> +<h4><a name="1.1.2.5"></a>SUBSECT. V.—<i>Of the Soul and her Faculties</i>.</h4> + +<p>According to <a href="#note967">[967]</a>Aristotle, the soul is defined to be +<span lang="gr">ἐντελέχεια</span>, <span lang="la">perfectio et actus primus corporis organici, vitam habentis +in potentia</span>: the perfection or first act of an organical body, having +power of life, which most <a href="#note968">[968]</a>philosophers approve. But many doubts arise +about the essence, subject, seat, distinction, and subordinate faculties of +it. For the essence and particular knowledge, of all other things it is +most hard (be it of man or beast) to discern, as <a href="#note969">[969]</a>Aristotle himself, +<a href="#note970">[970]</a>Tully, <a href="#note971">[971]</a>Picus Mirandula, <a href="#note972">[972]</a>Tolet, and other neoteric +philosophers confess:—<a href="#note973">[973]</a>“We can understand all things by her, but what +she is we cannot apprehend.” Some therefore make one soul, divided into +three principal faculties; others, three distinct souls. Which question of +late hath been much controverted by Picolomineus and Zabarel. <a href="#note974">[974]</a> +Paracelsus will have four souls, adding to the three grand faculties a +spiritual soul: which opinion of his, Campanella, in his book <span class="cite">de sensu +rerum</span> <a href="#note975">[975]</a>much labours to demonstrate and prove, because carcasses bleed +at the sight of the murderer; with many such arguments And <a href="#note976">[976]</a>some +again, one soul of all creatures whatsoever, differing only in organs; and +that beasts have reason as well as men, though, for some defect of organs, +not in such measure. Others make a doubt whether it be all in all, and all +in every part; which is amply discussed in Zabarel amongst the rest. The +<a href="#note977">[977]</a>common division of the soul is into three principal +faculties—vegetal, sensitive, and rational, which make three distinct +kinds of living creatures—vegetal plants, sensible beasts, rational men. +How these three principal faculties are distinguished and connected, +<span lang="la">Humano ingenio inaccessum videtur</span>, is beyond human capacity, as <a href="#note978">[978]</a> +Taurellus, Philip, Flavins, and others suppose. The inferior may be alone, +but the superior cannot subsist without the other; so sensible includes +vegetal, rational both; which are contained in it (saith Aristotle) <span lang="la">ut +trigonus in tetragono</span> as a triangle in a quadrangle. + +<p><i>Vegetal Soul</i>.] Vegetal, the first of the three distinct faculties, is +defined to be “a substantial act of an organical body, by which it is +nourished, augmented, and begets another like unto itself.” In which +definition, three several operations are specified—altrix, auctrix, +procreatrix; the first is <a href="#note979">[979]</a>nutrition, whose object is nourishment, +meat, drink, and the like; his organ the liver in sensible creatures; in +plants, the root or sap. His office is to turn the nutriment into the +substance of the body nourished, which he performs by natural heat. This +nutritive operation hath four other subordinate functions or powers +belonging to it—attraction, retention, digestion, expulsion. + +<p><i>Attraction</i>.] <a href="#note980">[980]</a>Attraction is a ministering faculty, which, as a +loadstone doth iron, draws meat into the stomach, or as a lamp doth oil; +and this attractive power is very necessary in plants, which suck up +moisture by the root, as, another mouth, into the sap, as a like stomach. + +<p><i>Retention</i>.] Retention keeps it, being attracted unto the stomach, until +such time it be concocted; for if it should pass away straight, the body +could not be nourished. + +<p><i>Digestion</i>.] Digestion is performed by natural heat; for as the flame of a +torch consumes oil, wax, tallow, so doth it alter and digest the nutritive +matter. Indigestion is opposite unto it, for want of natural heat. Of this +digestion there be three differences—maturation, elixation, assation. + +<p><i>Maturation</i>.] Maturation is especially observed in the fruits of trees; +which are then said to be ripe, when the seeds are fit to be sown again. +Crudity is opposed to it, which gluttons, epicures, and idle persons are +most subject unto, that use no exercise to stir natural heat, or else choke +it, as too much wood puts out a fire. + +<p><i>Elixation</i>.] Elixation is the seething of meat in the stomach, by the said +natural heat, as meat is boiled in a pot; to which corruption or +putrefaction is opposite. + +<p><i>Assation</i>.] Assation is a concoction of the inward moisture by heat; his +opposite is semiustulation. + +<p><i>Order of Concoction fourfold</i>.] Besides these three several operations of +digestion, there is a fourfold order of concoction:—mastication, or +chewing in the mouth; chilification of this so chewed meat in the stomach; +the third is in the liver, to turn this chylus into blood, called +sanguification; the last is assimilation, which is in every part. + +<p><i>Expulsion</i>.] Expulsion is a power of nutrition, by which it expels all +superfluous excrements, and relics of meat and drink, by the guts, +bladder, pores; as by purging, vomiting, spitting, sweating, urine, hairs, +nails, &c. + +<p><i>Augmentation</i>.] As this nutritive faculty serves to nourish the body, so +doth the augmenting faculty (the second operation or power of the vegetal +faculty) to the increasing of it in quantity, according to all dimensions, +long, broad, thick, and to make it grow till it come to his due proportion +and perfect shape; which hath his period of augmentation, as of +consumption; and that most certain, as the poet observes:— +<div class="poem" lang="la"> +<div class="line">Stat sua cuique dies, breve et irreparabile tempus</div> +<div class="line">Omnibus est vitae.———</div> +</div> +<div class="poem"> +<div class="line">A term of life is set to every man,</div> +<div class="line">Which is but short, and pass it no one can.</div> +</div> +<p><i>Generation</i>.] The last of these vegetal faculties is generation, which +begets another by means of seed, like unto itself, to the perpetual +preservation of the species. To this faculty they ascribe three subordinate +operations:—the first to turn nourishment into seed, &c. + +<p><i>Life and Death concomitants of the Vegetal Faculties</i>.] Necessary +concomitants or affections of this vegetal faculty are life and his +privation, death. To the preservation of life the natural heat is most +requisite, though siccity and humidity, and those first qualities, be not +excluded. This heat is likewise in plants, as appears by their increasing, +fructifying, &c., though not so easily perceived. In all bodies it must +have radical <a href="#note981">[981]</a>moisture to preserve it, that it be not consumed; to +which preservation our clime, country, temperature, and the good or bad use +of those six non-natural things avail much. For as this natural heat and +moisture decays, so doth our life itself; and if not prevented before by +some violent accident, or interrupted through our own default, is in the +end dried up by old age, and extinguished by death for want of matter, as a +lamp for defect of oil to maintain it. +</div> +<div class="subsection"> +<h4><a name="1.1.2.6"></a>SUBSECT. VI.—<i>Of the sensible Soul</i>.</h4> + +<p>Next in order is the sensible faculty, which is as far beyond the other in +dignity, as a beast is preferred to a plant, having those vegetal powers +included in it. 'Tis defined an “Act of an organical body by which it +lives, hath sense, appetite, judgment, breath, and motion.” His object in +general is a sensible or passible quality, because the sense is affected +with it. The general organ is the brain, from which principally the +sensible operations are derived. This sensible soul is divided into two +parts, apprehending or moving. By the apprehensive power we perceive the +species of sensible things present, or absent, and retain them as wax doth +the print of a seal. By the moving, the body is outwardly carried from one +place to another; or inwardly moved by spirits and pulse. The apprehensive +faculty is subdivided into two parts, inward or outward. Outward, as the +five senses, of touching, hearing, seeing, smelling, tasting, to which you +may add Scaliger's sixth sense of titillation, if you please; or that of +speech, which is the sixth external sense, according to Lullius. Inward are +three—common sense, phantasy, memory. Those five outward senses have their +object in outward things only, and such as are present, as the eye sees no +colour except it be at hand, the ear sound. Three of these senses are of +commodity, hearing, sight, and smell; two of necessity, touch, and taste, +without which we cannot live. Besides, the sensitive power is active or +passive. Active in sight, the eye sees the colour; passive when it is hurt +by his object, as the eye by the sunbeams. According to that axiom, +<span lang="la">visibile forte destruit sensum</span>. <a href="#note982">[982]</a>Or if the object be not pleasing, +as a bad sound to the ear, a stinking smell to the nose, &c. + +<p><i>Sight</i>.] Of these five senses, sight is held to be most precious, and the +best, and that by reason of his object, it sees the whole body at once. By +it we learn, and discern all things, a sense most excellent for use: to the +sight three things are required; the object, the organ, and the medium. The +object in general is visible, or that which is to be seen, as colours, and +all shining bodies. The medium is the illumination of the air, which comes +from <a href="#note983">[983]</a>light, commonly called diaphanum; for in dark we cannot see. The +organ is the eye, and chiefly the apple of it, which by those optic nerves, +concurring both in one, conveys the sight to the common sense. Between the +organ and object a true distance is required, that it be not too near, or +too far off! Many excellent questions appertain to this sense, discussed by +philosophers: as whether this sight be caused <span lang="la">intra mittendo, vel extra +mittendo</span>, &c., by receiving in the visible species, or sending of them +out, which <a href="#note984">[984]</a>Plato, <a href="#note985">[985]</a>Plutarch, <a href="#note986">[986]</a>Macrobius, <a href="#note987">[987]</a>Lactantius +and others dispute. And, besides, it is the subject of the perspectives, of +which Alhazen the Arabian, Vitellio, Roger Bacon, Baptista Porta, Guidus +Ubaldus, Aquilonius, &c., have written whole volumes. + +<p><i>Hearing</i>.] Hearing, a most excellent outward sense, “by which we learn and +get knowledge.” His object is sound, or that which is heard; the medium, +air; organ, the ear. To the sound, which is a collision of the air, three +things are required; a body to strike, as the hand of a musician; the body +struck, which must be solid and able to resist; as a bell, lute-string, not +wool, or sponge; the medium, the air; which is inward, or outward; the +outward being struck or collided by a solid body, still strikes the next +air, until it come to that inward natural air, which as an exquisite organ +is contained in a little skin formed like a drum-head, and struck upon by +certain small instruments like drum-sticks, conveys the sound by a pair of +nerves, appropriated to that use, to the common sense, as to a judge of +sounds. There is great variety and much delight in them; for the knowledge +of which, consult with Boethius and other musicians. + +<p><i>Smelling</i>.] Smelling is an “outward sense, which apprehends by the +nostrils drawing in air;” and of all the rest it is the weakest sense in +men. The organ in the nose, or two small hollow pieces of flesh a little +above it: the medium the air to men, as water to fish: the object, smell, +arising from a mixed body resolved, which, whether it be a quality, fume, +vapour, or exhalation, I will not now dispute, or of their differences, and +how they are caused. This sense is an organ of health, as sight and +hearing, saith <a href="#note988">[988]</a>Agellius, are of discipline; and that by avoiding bad +smells, as by choosing good, which do as much alter and affect the body +many times, as diet itself. + +<p><i>Taste</i>.] Taste, a necessary sense, “which perceives all savours by the +tongue and palate, and that by means of a thin spittle, or watery juice.” +His organ is the tongue with his tasting nerves; the medium, a watery +juice; the object, taste, or savour, which is a quality in the juice, +arising from the mixture of things tasted. Some make eight species or kinds +of savour, bitter, sweet, sharp, salt, &c., all which sick men (as in an +ague) cannot discern, by reason of their organs misaffected. + +<p><i>Touching</i>.] Touch, the last of the senses, and most ignoble, yet of as +great necessity as the other, and of as much pleasure. This sense is +exquisite in men, and by his nerves dispersed all over the body, perceives +any tactile quality. His organ the nerves; his object those first +qualities, hot, dry, moist, cold; and those that follow them, hard, soft, +thick, thin, &c. Many delightsome questions are moved by philosophers about +these five senses; their organs, objects, mediums, which for brevity I +omit. +</div> +<div class="subsection"> +<h4><a name="1.1.2.7"></a>SUBSECT. VII.—<i>Of the Inward Senses.</i></h4> + +<p><i>Common Sense</i>.] Inner senses are three in number, so called, because they +be within the brainpan, as common sense, phantasy, memory. Their objects +are not only things present, but they perceive the sensible species of +things to come, past, absent, such as were before in the sense. This common +sense is the judge or moderator of the rest, by whom we discern all +differences of objects; for by mine eye I do not know that I see, or by +mine ear that I hear, but by my common sense, who judgeth of sounds and +colours: they are but the organs to bring the species to be censured; so +that all their objects are his, and all their offices are his. The fore +part of the brain is his organ or seat. + +<p><i>Phantasy</i>.] Phantasy, or imagination, which some call estimative, or +cogitative, (confirmed, saith <a href="#note989">[989]</a>Fernelius, by frequent meditation,) is +an inner sense which doth more fully examine the species perceived by +common sense, of things present or absent, and keeps them longer, recalling +them to mind again, or making new of his own. In time of sleep this faculty +is free, and many times conceive strange, stupend, absurd shapes, as in +sick men we commonly observe. His organ is the middle cell of the brain; +his objects all the species communicated to him by the common sense, by +comparison of which he feigns infinite other unto himself. In melancholy +men this faculty is most powerful and strong, and often hurts, producing +many monstrous and prodigious things, especially if it be stirred up by +some terrible object, presented to it from common sense or memory. In poets +and painters imagination forcibly works, as appears by their several +fictions, antics, images: as Ovid's house of sleep, Psyche's palace in +Apuleius, &c. In men it is subject and governed by reason, or at least +should be; but in brutes it hath no superior, and is <span lang="la">ratio brutorum</span>, all +the reason they have. + +<p><i>Memory</i>.] Memory lays up all the species which the senses have brought in, +and records them as a good register, that they may be forthcoming when they +are called for by phantasy and reason. His object is the same with +phantasy, his seat and organ the back part of the brain. + +<p><a name="index6"></a><i>Affections of the Senses, sleep and waking.</i>] The affections of these +senses are sleep and waking, common to all sensible creatures. “Sleep is a +rest or binding of the outward senses, and of the common sense, for the +preservation of body and soul” (as Scaliger <a href="#note990">[990]</a>defines it); for when the +common sense resteth, the outward senses rest also. The phantasy alone is +free, and his commander reason: as appears by those imaginary dreams, which +are of divers kinds, natural, divine, demoniacal, &c., which vary according +to humours, diet, actions, objects, &c., of which Artemidorus, Cardanus, +and Sambucus, with their several interpretators, have written great +volumes. This litigation of senses proceeds from an inhibition of spirits, +the way being stopped by which they should come; this stopping is caused of +vapours arising out of the stomach, filling the nerves, by which the +spirits should be conveyed. When these vapours are spent, the passage is +open, and the spirits perform their accustomed duties: so that “waking is +the action and motion of the senses, which the spirits dispersed over all +parts cause.” +</div> +<div class="subsection"> +<h4><a name="1.1.2.8"></a>SUBSECT. VIII.—<i>Of the Moving Faculty</i>.</h4> + +<p><i>Appetite</i>] This moving faculty is the other power of the sensitive soul, +which causeth all those inward and outward animal motions in the body. It +is divided into two faculties, the power of appetite, and of moving from +place to place. This of appetite is threefold, so some will have it; +natural, as it signifies any such inclination, as of a stone to fall +downward, and such actions as retention, expulsion, which depend not on +sense, but are vegetal, as the appetite of meat and drink; hunger and +thirst. Sensitive is common to men and brutes. Voluntary, the third, or +intellective, which commands the other two in men, and is a curb unto them, +or at least should be, but for the most part is captivated and overruled by +them; and men are led like beasts by sense, giving reins to their +concupiscence and several lusts. For by this appetite the soul is led or +inclined to follow that good which the senses shall approve, or avoid that +which they hold evil: his object being good or evil, the one he embraceth, +the other he rejecteth; according to that aphorism, <span lang="la">Omnia appetunt bonum</span>, +all things seek their own good, or at least seeming good. This power is +inseparable from sense, for where sense is, there are likewise pleasure and +pain. His organ is the same with the common sense, and is divided into two +powers, or inclinations, concupiscible or irascible: or (as one <a href="#note991">[991]</a> +translates it) coveting, anger invading, or impugning. Concupiscible covets +always pleasant and delightsome things, and abhors that which is +distasteful, harsh, and unpleasant. <span lang="la">Irascible, quasi <a href="#note992">[992]</a> aversans per +iram et odium</span>, as avoiding it with anger and indignation. All affections +and perturbations arise out of these two fountains, which, although the +stoics make light of, we hold natural, and not to be resisted. The good +affections are caused by some object of the same nature; and if present, +they procure joy, which dilates the heart, and preserves the body: if +absent, they cause hope, love, desire, and concupiscence. The bad are +simple or mixed: simple for some bad object present, as sorrow, which +contracts the heart, macerates the soul, subverts the good estate of the +body, hindering all the operations of it, causing melancholy, and many +times death itself; or future, as fear. Out of these two arise those mixed +affections and passions of anger, which is a desire of revenge; hatred, +which is inveterate anger; zeal, which is offended with him who hurts that +he loves; and <span lang="gr">ἐπικαιρεκακία</span>, a compound affection of joy and hate, +when we rejoice at other men's mischief, and are grieved at their +prosperity; pride, self-love, emulation, envy, shame, &c., of which +elsewhere. + +<p><i>Moving from place to place</i>, is a faculty necessarily following the other. +For in vain were it otherwise to desire and to abhor, if we had not +likewise power to prosecute or eschew, by moving the body from place to +place: by this faculty therefore we locally move the body, or any part of +it, and go from one place to another. To the better performance of which, +three things are requisite: that which moves; by what it moves; that which +is moved. That which moves, is either the efficient cause, or end. The end +is the object, which is desired or eschewed; as in a dog to catch a hare, +&c. The efficient cause in man is reason, or his subordinate phantasy, +which apprehends good or bad objects: in brutes imagination alone, which +moves the appetite, the appetite this faculty, which by an admirable league +of nature, and by meditation of the spirit, commands the organ by which it +moves: and that consists of nerves, muscles, cords, dispersed through the +whole body, contracted and relaxed as the spirits will, which move the +muscles, or <a href="#note993">[993]</a>nerves in the midst of them, and draw the cord, and so +<span lang="la">per consequens</span> the joint, to the place intended. That which is moved, is +the body or some member apt to move. The motion of the body is divers, as +going, running, leaping, dancing, sitting, and such like, referred to the +predicament of <span lang="la">situs</span>. Worms creep, birds fly, fishes swim; and so of +parts, the chief of which is respiration or breathing, and is thus +performed. The outward air is drawn in by the vocal artery, and sent by +mediation of the midriff to the lungs, which, dilating themselves as a pair +of bellows, reciprocally fetch it in, and send it out to the heart to cool +it; and from thence now being hot, convey it again, still taking in fresh. +Such a like motion is that of the pulse, of which, because many have +written whole books, I will say nothing. +</div> +<div class="subsection"> +<h4><a name="1.1.2.9"></a>SUBSECT. IX.—<i>Of the Rational Soul.</i></h4> + +<p>In the precedent subsections I have anatomised those inferior faculties of +the soul; the rational remaineth, “a pleasant, but a doubtful subject” (as +<a href="#note994">[994]</a>one terms it), and with the like brevity to be discussed. Many +erroneous opinions are about the essence and original of it; whether it be +fire, as Zeno held; harmony, as Aristoxenus; number, as Xenocrates; whether +it be organical, or inorganical; seated in the brain, heart or blood; +mortal or immortal; how it comes into the body. Some hold that it is <span lang="la">ex +traduce</span>, as <span class="cite">Phil. 1. de Anima</span>, Tertullian, Lactantius <span class="cite">de opific. Dei, +cap. 19.</span> Hugo, <span class="cite">lib. de Spiritu et Anima</span>, Vincentius Bellavic. <span class="cite">spec. +natural. lib. 23. cap. 2. et 11.</span> Hippocrates, Avicenna, and many <a href="#note995">[995]</a> +late writers; that one man begets another, body and soul; or as a candle +from a candle, to be produced from the seed: otherwise, say they, a man +begets but half a man, and is worse than a beast that begets both matter +and form; and, besides, the three faculties of the soul must be together +infused, which is most absurd as they hold, because in beasts they are +begot, the two inferior I mean, and may not be well separated in men. <a href="#note996">[996]</a> +Galen supposeth the soul <span lang="la">crasin esse</span>, to be the temperature itself; +Trismegistus, Musaeus, Orpheus, Homer, Pindarus, Phaerecides Syrus, +Epictetus, with the Chaldees and Egyptians, affirmed the soul to be +immortal, as did those British <a href="#note997">[997]</a>Druids of old. The <a href="#note998">[998]</a>Pythagoreans +defend Metempsychosis; and Palingenesia, that souls go from one body to +another, <span lang="la">epota prius Lethes unda</span>, as men into wolves, bears, dogs, hogs, +as they were inclined in their lives, or participated in conditions: +<div class="poem" lang="la"> +<div class="line"><a href="#note999">[999]</a>———inque ferinas</div> +<div class="line">Possumus ire domus, pecudumque in corpora condi.</div> +</div> +<a href="#note1000">[1000]</a>Lucian's cock was first Euphorbus, a captain: +<div class="poem" lang="la"> +<div class="line">Ille ego (nam memini) Trojani tempore belli,</div> +<div class="line">Panthoides Euphorbus eram,</div> +</div> +a horse, a man, a sponge. <a href="#note1001">[1001]</a>Julian the Apostate thought Alexander's +soul was descended into his body: Plato in Timaeo, and in his Phaedon, (for +aught I can perceive,) differs not much from this opinion, that it was from +God at first, and knew all, but being enclosed in the body, it forgets, and +learns anew, which he calls <span lang="la">reminiscentia</span>, or recalling, and that it was +put into the body for a punishment; and thence it goes into a beast's, or +man's, as appears by his pleasant fiction <span class="cite">de sortitione animarum, lib. +10. de rep.</span> and after <a href="#note1002">[1002]</a>ten thousand years is to return into the +former body again, +<div class="poem" lang="la"> +<div class="line"><a href="#note1003">[1003]</a>———post varios annos, per mille figuras,</div> +<div class="line">Rursus ad humanae fertur primordia vitae.</div> +</div> +Others deny the immortality of it, which Pomponatus of Padua decided out of +Aristotle not long since, Plinias Avunculus, <span class="cite">cap. 1. lib. 2, et lib. 7. +cap. 55</span>; Seneca, <span class="cite">lib. 7. epist. ad Lucilium, epist. 55</span>; Dicearchus <span class="cite">in Tull. +Tusc.</span> Epicurus, Aratus, Hippocrates, Galen, Lucretius, <span class="cite">lib. 1.</span> +<div class="poem" lang="la"> +<div class="line">(Praeterea gigni pariter cum corpore, et una</div> +<div class="line">Cresere sentimus, pariterque senescere mentem.)<a href="#note1004">[1004]</a></div> +</div> +Averroes, and I know not how many Neoterics. <a href="#note1005">[1005]</a>“This question of the +immortality of the soul, is diversely and wonderfully impugned and disputed, +especially among the Italians of late,” saith Jab. Colerus, <span class="cite">lib. de +immort. animae, cap. 1.</span> The popes themselves have doubted of it: Leo +Decimus, that Epicurean pope, as <a href="#note1006">[1006]</a>some record of him, caused this +question to be discussed pro and con before him, and concluded at last, +as a profane and atheistical moderator, with that verse of Cornelius +Gallus, +<div class="poem" lang="la">Et redit in nihilum, quod fuit ante nihil.</div> +It began of nothing, +and in nothing it ends. Zeno and his Stoics, as <a href="#note1007">[1007]</a>Austin quotes him, +supposed the soul so long to continue, till the body was fully putrified, +and resolved into <span lang="la">materia prima</span>: but after that, <span lang="la">in fumos evanescere</span>, +to be extinguished and vanished; and in the meantime, whilst the body was +consuming, it wandered all abroad, <span lang="la">et e longinquo multa annunciare</span>, and +(as that Clazomenian Hermotimus averred) saw pretty visions, and suffered I +know not what. +<div class="poem" lang="la"><a href="#note1008">[1008]</a>Errant exangues sine corpore et ossibus umbrae.</div> +Others grant the immortality thereof, but they make many fabulous fictions +in the meantime of it, after the departure from the body: like Plato's +Elysian fields, and that Turkey paradise. The souls of good men they +deified; the bad (saith <a href="#note1009">[1009]</a>Austin) became devils, as they supposed; +with many such absurd tenets, which he hath confuted. Hierome, Austin, and +other Fathers of the church, hold that the soul is immortal, created of +nothing, and so infused into the child or embryo in his mother's womb, six +months after the <a href="#note1010">[1010]</a>conception; not as those of brutes, which are <span lang="la">ex +traduce</span>, and dying with them vanish into nothing. To whose divine +treatises, and to the Scriptures themselves, I rejourn all such atheistical +spirits, as Tully did Atticus, doubting of this point, to Plato's Phaedon. +Or if they desire philosophical proofs and demonstrations, I refer them to +Niphus, Nic. Faventinus' tracts of this subject. To Fran. and John Picus <span class="cite">in +digress: sup. 3. de Anima</span>, Tholosanus, Eugubinus, To. Soto, Canas, Thomas, +Peresius, Dandinus, Colerus, to that elaborate tract in Zanchius, to +Tolet's Sixty Reasons, and Lessius' Twenty-two Arguments, to prove the +immortality of the soul. Campanella, <span class="cite">lib. de sensu rerum</span>, is large in the +same discourse, Albertinus the Schoolman, Jacob. Nactantus, <span class="cite">tom. 2. op.</span> +handleth it in four questions, Antony Brunus, Aonius Palearius, Marinus +Marcennus, with many others. This reasonable soul, which Austin calls a +spiritual substance moving itself, is defined by philosophers to be “the +first substantial act of a natural, humane, organical body, by which a man +lives, perceives, and understands, freely doing all things, and with +election.” Out of which definition we may gather, that this rational soul +includes the powers, and performs the duties of the two other, which are +contained in it, and all three faculties make one soul, which is +inorganical of itself, although it be in all parts, and incorporeal, using +their organs, and working by them. It is divided into two chief parts, +differing in office only, not in essence. The understanding, which is the +rational power apprehending; the will, which is the rational power moving: +to which two, all the other rational powers are subject and reduced. +</div> +<div class="subsection"> +<h4><a name="1.1.2.10"></a>SUBSECT. X.—<i>Of the Understanding</i>.</h4> + +<p>“Understanding is a power of the soul, <a href="#note1011">[1011]</a>by which we perceive, know, +remember, and judge as well singulars, as universals, having certain innate +notices or beginnings of arts, a reflecting action, by which it judgeth of +his own doings, and examines them.” Out of this definition (besides his +chief office, which is to apprehend, judge all that he performs, without +the help of any instruments or organs) three differences appear betwixt a +man and a beast. As first, the sense only comprehends singularities, the +understanding universalities. Secondly, the sense hath no innate notions. +Thirdly, brutes cannot reflect upon themselves. Bees indeed make neat and +curious works, and many other creatures besides; but when they have done, +they cannot judge of them. His object is God, <span lang="la">ens</span>, all nature, and +whatsoever is to be understood: which successively it apprehends. The +object first moving the understanding, is some sensible thing; after by +discoursing, the mind finds out the corporeal substance, and from thence +the spiritual. His actions (some say) are apprehension, composition, +division, discoursing, reasoning, memory, which some include in invention, +and judgment. The common divisions are of the understanding, agent, and +patient; speculative, and practical; in habit, or in act; simple, or +compound. The agent is that which is called the wit of man, acumen or +subtlety, sharpness of invention, when he doth invent of himself without a +teacher, or learns anew, which abstracts those intelligible species from +the phantasy, and transfers them to the passive understanding, <a href="#note1012">[1012]</a> +“because there is nothing in the understanding, which was not first in the +sense.” That which the imagination hath taken from the sense, this agent +judgeth of, whether it be true or false; and being so judged he commits it +to the passible to be kept. The agent is a doctor or teacher, the passive a +scholar; and his office is to keep and further judge of such things as are +committed to his charge; as a bare and rased table at first, capable of all +forms and notions. Now these notions are twofold, actions or habits: +actions, by which we take notions of, and perceive things; habits, which +are durable lights and notions, which we may use when we will. Some reckon +up eight kinds of them, sense, experience, intelligence, faith, suspicion, +error, opinion, science; to which are added art, prudency, wisdom: as also +<a href="#note1013">[1013]</a>synteresis, <span lang="la">dictamen rationis</span>, conscience; so that in all there be +fourteen species of the understanding, of which some are innate, as the +three last mentioned; the other are gotten by doctrine, learning, and use. +Plato will have all to be innate: Aristotle reckons up but five +intellectual habits; two practical, as prudency, whose end is to practise; +to fabricate; wisdom to comprehend the use and experiments of all notions +and habits whatsoever. Which division of Aristotle (if it be considered +aright) is all one with the precedent; for three being innate, and five +acquisite, the rest are improper, imperfect, and in a more strict +examination excluded. Of all these I should more amply dilate, but my +subject will not permit. Three of them I will only point at, as more +necessary to my following discourse. + +<p>Synteresis, or the purer part of the conscience, is an innate habit, and +doth signify “a conversation of the knowledge of the law of God and Nature, +to know good or evil.” And (as our divines hold) it is rather in the +understanding than in the will. This makes the major proposition in a +practical syllogism. The <span lang="la">dictamen rationis</span> is that which doth admonish us +to do good or evil, and is the minor in the syllogism. The conscience is +that which approves good or evil, justifying or condemning our actions, and +is the conclusion of the syllogism: as in that familiar example of Regulus +the Roman, taken prisoner by the Carthaginians, and suffered to go to Rome, +on that condition he should return again, or pay so much for his ransom. +The synteresis proposeth the question; his word, oath, promise, is to be +religiously kept, although to his enemy, and that by the law of nature. +<a href="#note1014">[1014]</a>“Do not that to another which thou wouldst not have done to +thyself.” Dictamen applies it to him, and dictates this or the like: +Regulus, thou wouldst not another man should falsify his oath, or break +promise with thee: conscience concludes, therefore, Regulus, thou dost well +to perform thy promise, and oughtest to keep thine oath. More of this in +Religious Melancholy. +</div> +<div class="subsection"> +<h4><a name="1.1.2.11"></a>SUBSECT. XI.—<i>Of the Will</i>.</h4> + +<p>Will is the other power of the rational soul, <a href="#note1015">[1015]</a>“which covets or +avoids such things as have been before judged and apprehended by the +understanding.” If good, it approves; if evil, it abhors it: so that his +object is either good or evil. Aristotle calls this our rational appetite; +for as, in the sensitive, we are moved to good or bad by our appetite, +ruled and directed by sense; so in this we are carried by reason. Besides, +the sensitive appetite hath a particular object, good or bad; this an +universal, immaterial: that respects only things delectable and pleasant; +this honest. Again, they differ in liberty. The sensual appetite seeing an +object, if it be a convenient good, cannot but desire it; if evil, avoid +it: but this is free in his essence, <a href="#note1016">[1016]</a>“much now depraved, obscured, +and fallen from his first perfection; yet in some of his operations still +free,” as to go, walk, move at his pleasure, and to choose whether it will +do or not do, steal or not steal. Otherwise, in vain were laws, +deliberations, exhortations, counsels, precepts, rewards, promises, threats +and punishments: and God should be the author of sin. But in <a href="#note1017">[1017]</a> +spiritual things we will no good, prone to evil (except we be regenerate, +and led by the Spirit), we are egged on by our natural concupiscence, and +there is <span lang="gr">ἀταξία</span>, a confusion in our powers, <a href="#note1018">[1018]</a>“our whole will +is averse from God and his law,” not in natural things only, as to eat and +drink, lust, to which we are led headlong by our temperature and inordinate +appetite, +<div class="poem" lang="la"> +<div class="line"><a href="#note1019">[1019]</a>Nec nos obniti contra, nec tendere tantum</div> +<div class="line">Sufficimus,—</div> +</div> +we cannot resist, our concupiscence is originally bad, our heart evil, the +seat of our affections captivates and enforceth our will. So that in +voluntary things we are averse from God and goodness, bad by nature, by +<a href="#note1020">[1020]</a>ignorance worse, by art, discipline, custom, we get many bad habits: +suffering them to domineer and tyrannise over us; and the devil is still +ready at hand with his evil suggestions, to tempt our depraved will to some +ill-disposed action, to precipitate us to destruction, except our will be +swayed and counterpoised again with some divine precepts, and good motions +of the spirit, which many times restrain, hinder and check us, when we are +in the full career of our dissolute courses. So David corrected himself, +when he had Saul at a vantage. Revenge and malice were as two violent +oppugners on the one side; but honesty, religion, fear of God, withheld him +on the other. + +<p>The actions of the will are <span lang="la">velle</span> and <span lang="la">nolle</span>, to will and nill: which +two words comprehend all, and they are good or bad, accordingly as they are +directed, and some of them freely performed by himself; although the stoics +absolutely deny it, and will have all things inevitably done by destiny, +imposing a fatal necessity upon us, which we may not resist; yet we say +that our will is free in respect of us, and things contingent, howsoever in +respect of God's determinate counsel, they are inevitable and necessary. +Some other actions of the will are performed by the inferior powers, which +obey him, as the sensitive and moving appetite; as to open our eyes, to go +hither and thither, not to touch a book, to speak fair or foul: but this +appetite is many times rebellious in us, and will not be contained within +the lists of sobriety and temperance. It was (as I said) once well agreeing +with reason, and there was an excellent consent and harmony between them, +but that is now dissolved, they often jar, reason is overborne by passion: +<span lang="la">Fertur equis auriga, nec audit currus habenas,</span> +as so many wild horses run +away with a chariot, and will not be curbed. We know many times what is +good, but will not do it, as she said, +<div class="poem" lang="la"> +<div class="line"><a href="#note1021">[1021]</a>Trahit invitum nova vis, aliudque cupido,</div> +<div class="line">Mens aliud suadet,———</div> +</div> +Lust counsels one thing, reason another, there is a new reluctancy in men. +<a href="#note1022">[1022]</a><span lang="la">Odi, nec possum, cupiens non esse, quod odi.</span> +We cannot resist, but +as Phaedra confessed to her nurse, <a href="#note1023">[1023]</a><span lang="la">quae loqueris, vera sunt, sed +furor suggerit sequi pejora</span>: she said well and true, she did acknowledge +it, but headstrong passion and fury made her to do that which was opposite. +So David knew the filthiness of his fact, what a loathsome, foul, crying +sin adultery was, yet notwithstanding he would commit murder, and take away +another man's wife, enforced against reason, religion, to follow his +appetite. + +<p>Those natural and vegetal powers are not commanded by will at all; for “who +can add one cubit to his stature?” These other may, but are not: and thence +come all those headstrong passions, violent perturbations of the mind; and +many times vicious habits, customs, feral diseases; because we give so much +way to our appetite, and follow our inclination, like so many beasts. The +principal habits are two in number, virtue and vice, whose peculiar +definitions, descriptions, differences, and kinds, are handled at large in +the ethics, and are, indeed, the subject of moral philosophy. +</div> +</div> +<div class="member"> +<h3><a name="1.1.3"></a>MEMB. III.</h3> +<div class="subsection"> +<h4><a name="1.1.3.1"></a>SUBSECT. I.—<i>Definition of Melancholy, Name, Difference</i>.</h4> + +<p>Having thus briefly anatomised the body and soul of man, as a preparative +to the rest; I may now freely proceed to treat of my intended object, to +most men's capacity; and after many ambages, perspicuously define what this +melancholy is, show his name and differences. The name is imposed from the +matter, and disease denominated from the material cause: as Bruel observes, +<span lang="gr">Μελανχολία</span> quasi <span lang="gr">Μελαιναχόλη</span>, from black choler. And +whether it be a cause or an effect, a disease or symptom, let Donatus +Altomarus and Salvianus decide; I will not contend about it. It hath +several descriptions, notations, and definitions. <a href="#note1024">[1024]</a>Fracastorius, in +his second book of intellect, calls those melancholy, “whom abundance of +that same depraved humour of black choler hath so misaffected, that they +become mad thence, and dote in most things, or in all, belonging to +election, will, or other manifest operations of the understanding.” <a href="#note1025">[1025]</a> +Melanelius out of Galen, Ruffus, Aetius, describe it to be “a bad and +peevish disease, which makes men degenerate into beasts:” Galen, “a +privation or infection of the middle cell of the head, &c.” defining it +from the part affected, which <a href="#note1026">[1026]</a>Hercules de Saxonia approves, <span class="cite">lib. +1. cap. 16.</span> calling it “a depravation of the principal function:” +Fuschius, <span class="cite">lib. 1. cap. 23.</span> Arnoldus <span class="cite">Breviar. lib. 1. cap. 18.</span> +Guianerius, and others: “By reason of black choler,” Paulus adds. Halyabbas +simply calls it a “commotion of the mind.” Aretaeus, <a href="#note1027">[1027]</a>“a perpetual +anguish of the soul, fastened on one thing, without an ague;” which +definition of his, Mercurialis <span class="cite">de affect. cap. lib. 1. cap. 10.</span> taxeth: +but Aelianus Montaltus defends, <span class="cite">lib. de morb. cap. 1. de Melan.</span> for +sufficient and good. The common sort define it to be “a kind of dotage +without a fever, having for his ordinary companions, fear and sadness, +without any apparent occasion.” So doth Laurentius, <span class="cite">cap. 4.</span> Piso. <span class="cite">lib. +1. cap. 43.</span> Donatus Altomarus, <span class="cite">cap. 7. art. medic</span>. Jacchinus, <span class="cite">in com. +in lib. 9. Rhasis ad Almansor, cap. 15.</span> Valesius, <span class="cite">exerc. 17.</span> Fuschius, +<span class="cite">institut. 3. sec. 1. c. 11.</span> &c. which common definition, howsoever +approved by most, <a href="#note1028">[1028]</a>Hercules de Saxonia will not allow of, nor David +Crucius, <span class="cite">Theat. morb. Herm. lib. 2. cap. 6.</span> he holds it insufficient: +as <a href="#note1029">[1029]</a>rather showing what it is not, than what it is: as omitting the +specific difference, the phantasy and brain: but I descend to particulars. +The <span lang="la">summum genus</span> is “dotage, or anguish of the mind,” saith Aretaeus; “of +the principal parts,” Hercules de Saxonia adds, to distinguish it from +cramp and palsy, and such diseases as belong to the outward sense and +motions [depraved] <a href="#note1030">[1030]</a>to distinguish it from folly and madness (which +Montaltus makes <span lang="la">angor animi</span>, to separate) in which those functions are +not depraved, but rather abolished; [without an ague] is added by all, to +sever it from frenzy, and that melancholy which is in a pestilent fever. +(Fear and sorrow) make it differ from madness: [without a cause] is lastly +inserted, to specify it from all other ordinary passions of [fear and +sorrow.] We properly call that dotage, as <a href="#note1031">[1031]</a>Laurentius interprets it, +“when some one principal faculty of the mind, as imagination, or reason, is +corrupted, as all melancholy persons have.” It is without a fever, because +the humour is most part cold and dry, contrary to putrefaction. Fear and +sorrow are the true characters and inseparable companions of most +melancholy, not all, as Her. de Saxonia, <span class="cite">Tract. de posthumo de +Melancholia, cap. 2.</span> well excepts; for to some it is most pleasant, as to +such as laugh most part; some are bold again, and free from all manner of +fear and grief, as hereafter shall be declared. +</div> +<div class="subsection"> +<h4><a name="1.1.3.2"></a>SUBSECT. II.—<i>Of the part affected. Affection. Parties affected</i>.</h4> + +<p>Some difference I find amongst writers, about the principal part affected +in this disease, whether it be the brain, or heart, or some other member. +Most are of opinion that it is the brain: for being a kind of dotage, it +cannot otherwise be but that the brain must be affected, as a similar part, +be it by <a href="#note1032">[1032]</a>consent or essence, not in his ventricles, or any +obstructions in them, for then it would be an apoplexy, or epilepsy, as +<a href="#note1033">[1033]</a>Laurentius well observes, but in a cold, dry distemperature of it in +his substance, which is corrupt and become too cold, or too dry, or else +too hot, as in madmen, and such as are inclined to it: and this <a href="#note1034">[1034]</a> +Hippocrates confirms, Galen, the Arabians, and most of our new writers. +Marcus de Oddis (in a consultation of his, quoted by <a href="#note1035">[1035]</a>Hildesheim) and +five others there cited are of the contrary part; because fear and sorrow, +which are passions, be seated in the heart. But this objection is +sufficiently answered by <a href="#note1036">[1036]</a>Montaltus, who doth not deny that the heart +is affected (as <a href="#note1037">[1037]</a>Melanelius proves out of Galen) by reason of his +vicinity, and so is the midriff and many other parts. They do <span lang="la">compati</span>, +and have a fellow feeling by the law of nature: but forasmuch as this +malady is caused by precedent imagination, with the appetite, to whom +spirits obey, and are subject to those principal parts, the brain must +needs primarily be misaffected, as the seat of reason; and then the heart, +as the seat of affection. <a href="#note1038">[1038]</a>Capivaccius and Mercurialis have +copiously discussed this question, and both conclude the subject is the +inner brain, and from thence it is communicated to the heart and other +inferior parts, which sympathise and are much troubled, especially when it +comes by consent, and is caused by reason of the stomach, or <span lang="la">mirach</span>, as the +Arabians term it, whole body, liver, or <a href="#note1039">[1039]</a>spleen, which are seldom +free, pylorus, mesaraic veins, &c. For our body is like a clock, if one +wheel be amiss, all the rest are disordered; the whole fabric suffers: with +such admirable art and harmony is a man composed, such excellent +proportion, as Ludovicus Vives in his Fable of Man hath elegantly declared. + +<p>As many doubts almost arise about the <a href="#note1040">[1040]</a>affection, whether it be +imagination or reason alone, or both, Hercules de Saxonia proves it out of +Galen, Aetius, and Altomarus, that the sole fault is in <a href="#note1041">[1041]</a>imagination. +Bruel is of the same mind: Montaltus in his <span class="cite">2 cap.</span> of Melancholy confutes +this tenet of theirs, and illustrates the contrary by many examples: as of +him that thought himself a shellfish, of a nun, and of a desperate monk +that would not be persuaded but that he was damned; reason was in fault as +well as imagination, which did not correct this error: they make away +themselves oftentimes, and suppose many absurd and ridiculous things. Why +doth not reason detect the fallacy, settle and persuade, if she be free? +<a href="#note1042">[1042]</a>Avicenna therefore holds both corrupt, to whom most Arabians +subscribe. The same is maintained by <a href="#note1043">[1043]</a>Areteus, <a href="#note1044">[1044]</a>Gorgonius, +Guianerius, &c. To end the controversy, no man doubts of imagination, but +that it is hurt and misaffected here; for the other I determine with <a href="#note1045">[1045]</a> +Albertinus Bottonus, a doctor of Padua, that it is first in “imagination, +and afterwards in reason; if the disease be inveterate, or as it is more or +less of continuance;” but by accident, as <a href="#note1046">[1046]</a>Herc. de Saxonia adds; +“faith, opinion, discourse, ratiocination, are all accidentally depraved by +the default of imagination.” + +<p><a name="index11"></a><i>Parties affected</i>.] To the part affected, I may here add the parties, +which shall be more opportunely spoken of elsewhere, now only signified. +Such as have the moon, Saturn, Mercury misaffected in their genitures, such +as live in over cold or over hot climes: such as are born of melancholy +parents; as offend in those six non-natural things, are black, or of a high +sanguine complexion, <a href="#note1047">[1047]</a>that have little heads, that have a hot heart, +moist brain, hot liver and cold stomach, have been long sick: such as are +solitary by nature, great students, given to much contemplation, lead a +life out of action, are most subject to melancholy. Of sexes both, but men +more often; yet <a href="#note1048">[1048]</a>women misaffected are far more violent, and +grievously troubled. Of seasons of the year, the autumn is most melancholy. +Of peculiar times: old age, from which natural melancholy is almost an +inseparable accident; but this artificial malady is more frequent in such +as are of a <a href="#note1049">[1049]</a>middle age. Some assign 40 years, Gariopontus 30. +Jubertus excepts neither young nor old from this adventitious. Daniel +Sennertus involves all of all sorts, out of common experience, <a href="#note1050">[1050]</a><span lang="la">in +omnibus omnino corporibus cujuscunque constitutionis dominatar</span>. Aetius and +Aretius <a href="#note1051">[1051]</a>ascribe into the number “not only <a href="#note1052">[1052]</a>discontented, +passionate, and miserable persons, swarthy, black; but such as are most +merry and pleasant, scoffers, and high coloured.” “Generally,” saith +Rhasis, <a href="#note1053">[1053]</a>“the finest wits and most generous spirits, are before other +obnoxious to it;” I cannot except any complexion, any condition, sex, or +age, but <a href="#note1054">[1054]</a>fools and stoics, which, according to <a href="#note1055">[1055]</a>Synesius, are +never troubled with any manner of passion, but as Anacreon's <span lang="la">cicada, sine +sanguine et dolore; similes fere diis sunt</span>. Erasmus vindicates fools from +this melancholy catalogue, because they have most part moist brains and +light hearts; <a href="#note1056">[1056]</a>they are free from ambition, envy, shame and fear; +they are neither troubled in conscience, nor macerated with cares, to which +our whole life is most subject. +</div> +<div class="subsection"> +<h4><a name="1.1.3.3"></a>SUBSECT. III.—<i>Of the Matter of Melancholy</i>.</h4> + +<p>Of the matter of melancholy, there is much question betwixt Avicen and +Galen, as you may read in <a href="#note1057">[1057]</a>Cardan's Contradictions, <a href="#note1058">[1058]</a>Valesius' +Controversies, Montanus, Prosper Calenus, Capivaccius, <a href="#note1059">[1059]</a>Bright, +<a href="#note1060">[1060]</a>Ficinus, that have written either whole tracts, or copiously of it, +in their several treatises of this subject. <a href="#note1061">[1061]</a>“What this humour is, or +whence it proceeds, how it is engendered in the body, neither Galen, nor +any old writer hath sufficiently discussed,” as Jacchinus thinks: the +Neoterics cannot agree. Montanus, in his Consultations, holds melancholy to +be material or immaterial: and so doth Arculanus: the material is one of +the four humours before mentioned, and natural. The immaterial or +adventitious, acquisite, redundant, unnatural, artificial; which <a href="#note1062">[1062]</a> +Hercules de Saxonia will have reside in the spirits alone, and to proceed +from a “hot, cold, dry, moist distemperature, which, without matter, alter +the brain and functions of it.” Paracelsus wholly rejects and derides this +division of four humours and complexions, but our Galenists generally +approve of it, subscribing to this opinion of Montanus. + +<p>This material melancholy is either simple or mixed; offending in quantity +or quality, varying according to his place, where it settleth, as brain, +spleen, mesaraic veins, heart, womb, and stomach; or differing according to +the mixture of those natural humours amongst themselves, or four unnatural +adust humours, as they are diversely tempered and mingled. If natural +melancholy abound in the body, which is cold and dry, “so that it be more +<a href="#note1063">[1063]</a>than the body is well able to bear, it must needs be distempered,” +saith Faventius, “and diseased;” and so the other, if it be depraved, +whether it arise from that other melancholy of choler adust, or from blood, +produceth the like effects, and is, as Montaltus contends, if it come by +adustion of humours, most part hot and dry. Some difference I find, whether +this melancholy matter may be engendered of all four humours, about the +colour and temper of it. Galen holds it may be engendered of three alone, +excluding phlegm, or pituita, whose true assertion <a href="#note1064">[1064]</a>Valesius and +Menardus stiffly maintain, and so doth <a href="#note1065">[1065]</a>Fuschius, Montaltus, <a href="#note1066">[1066]</a> +Montanus. How (say they) can white become black? But Hercules de Saxonia, +<span class="cite">lib. post. de mela. c. 8</span>, and <a href="#note1067">[1067]</a>Cardan are of the opposite part (it +may be engendered of phlegm, <span lang="la">etsi raro contingat</span>, though it seldom come +to pass), so is <a href="#note1068">[1068]</a>Guianerius and Laurentius, <span class="cite">c. 1.</span> with Melanct. in +his book <span class="cite">de Anima</span>, and Chap. of Humours; he calls it <span lang="la">asininam</span>, dull, +swinish melancholy, and saith that he was an eyewitness of it: so is +<a href="#note1069">[1069]</a>Wecker. From melancholy adust ariseth one kind; from choler another, +which is most brutish; another from phlegm, which is dull; and the last +from blood, which is best. Of these some are cold and dry, others hot and +dry, <a href="#note1070">[1070]</a>varying according to their mixtures, as they are intended, and +remitted. And indeed as Rodericus a Fons. <span class="cite">cons. 12. l. 1.</span> determines, ichors, +and those serous matters being thickened become phlegm, and phlegm +degenerates into choler, choler adust becomes <span lang="la">aeruginosa melancholia</span>, as +vinegar out of purest wine putrified or by exhalation of purer spirits is +so made, and becomes sour and sharp; and from the sharpness of this humour +proceeds much waking, troublesome thoughts and dreams, &c. so that I +conclude as before. If the humour be cold, it is, saith <a href="#note1071">[1071]</a>Faventinus, +“a cause of dotage, and produceth milder symptoms: if hot, they are rash, +raving mad, or inclining to it.” If the brain be hot, the animal spirits +are hot; much madness follows, with violent actions: if cold, fatuity and +sottishness, <a href="#note1072">[1072]</a>Capivaccius. <a href="#note1073">[1073]</a>“The colour of this mixture varies +likewise according to the mixture, be it hot or cold; 'tis sometimes black, +sometimes not,” Altomarus. The same <a href="#note1074">[1074]</a>Melanelius proves out of Galen; +and Hippocrates in his Book of Melancholy (if at least it be his), giving +instance in a burning coal, “which when it is hot, shines; when it is cold, +looks black; and so doth the humour.” This diversity of melancholy matter +produceth diversity of effects. If it be within the <a href="#note1075">[1075]</a>body, and not +putrified, it causeth black jaundice; if putrified, a quartan ague; if it +break out to the skin, leprosy; if to parts, several maladies, as scurvy, +&c. If it trouble the mind; as it is diversely mixed, it produceth several +kinds of madness and dotage: of which in their place. +</div> +<div class="subsection"> +<h4><a name="1.1.3.4"></a>SUBSECT. IV.—<i>Of the species or kinds of Melancholy</i>.</h4> + +<p>When the matter is divers and confused, how should it otherwise be, but +that the species should be divers and confused? Many new and old writers +have spoken confusedly of it, confounding melancholy and madness, as <a href="#note1076">[1076]</a> +Heurnius, Guianerius, Gordonius, Salustius Salvianus, Jason Pratensis, +Savanarola, that will have madness no other than melancholy in extent, +differing (as I have said) in degrees. Some make two distinct species, as +Ruffus Ephesius, an old writer, Constantinus Africanus, Aretaeus, <a href="#note1077">[1077]</a> +Aurelianus, <a href="#note1078">[1078]</a>Paulus Aegineta: others acknowledge a multitude of kinds, +and leave them indefinite, as Aetius in his <span class="cite">Tetrabiblos</span>, <a href="#note1079">[1079]</a>Avicenna, +<span class="cite">lib. 3. Fen. 1. Tract. 4. cap. 18.</span> Arculanus, <span class="cite">cap. 16. in 9. +Rasis</span>. Montanus, <span class="cite">med. part. 1.</span> <a href="#note1080">[1080]</a>“If natural melancholy be adust, it +maketh one kind; if blood, another; if choler, a third, differing from the +first; and so many several opinions there are about the kinds, as there be +men themselves.” <a href="#note1081">[1081]</a>Hercules de Saxonia sets down two kinds, “material +and immaterial; one from spirits alone, the other from humours and +spirits.” Savanarola, <span class="cite">Rub. 11. Tract. 6. cap. 1. de aegritud. +capitis</span>, will have the kinds to be infinite; one from the mirach, called +<span lang="la">myrachialis</span> of the Arabians; another <span lang="la">stomachalis</span>, from the stomach; another +from the liver, heart, womb, haemorrhoids, <a href="#note1082">[1082]</a>“one beginning, another +consummate.” Melancthon seconds him, <a href="#note1083">[1083]</a>“as the humour is diversely +adust and mixed, so are the species divers;” but what these men speak of +species I think ought to be understood of symptoms; and so doth <a href="#note1084">[1084]</a> +Arculanus interpret himself: infinite species, <span lang="la">id est</span>, symptoms; and in +that sense, as Jo. Gorrheus acknowledgeth in his medicinal definitions, the +species are infinite, but they may be reduced to three kinds by reason of +their seat; head, body, and hypochrondries. This threefold division is +approved by Hippocrates in his Book of Melancholy, (if it be his, which +some suspect) by Galen, <span class="cite">lib. 3. de loc. affectis, cap. 6.</span> by Alexander, +<span class="cite">lib. 1. cap. 16.</span> Rasis, <span class="cite">lib. 1. Continent. Tract. 9. lib. 1. +cap. 16.</span> Avicenna and most of our new writers. Th. Erastus makes two +kinds; one perpetual, which is head melancholy; the other interrupt, which +comes and goes by fits, which he subdivides into the other two kinds, so +that all comes to the same pass. Some again make four or five kinds, with +Rodericus a Castro, <span class="cite">de morbis mulier. lib. 2. cap. 3.</span> and Lod. +Mercatus, who in his second book <span class="cite">de mulier. affect. cap. 4.</span> will have +that melancholy of nuns, widows, and more ancient maids, to be a peculiar +species of melancholy differing from the rest: some will reduce +enthusiasts, ecstatical and demoniacal persons to this rank, adding <a href="#note1085">[1085]</a> +love melancholy to the first, and lycanthropia. The most received division +is into three kinds. The first proceeds from the sole fault of the brain, +and is called head melancholy; the second sympathetically proceeds from the +whole body, when the whole temperature is melancholy: the third ariseth +from the bowels, liver, spleen, or membrane, called <span lang="la">mesenterium</span>, named +hypochondriacal or windy melancholy, which <a href="#note1086">[1086]</a>Laurentius subdivides +into three parts, from those three members, hepatic, splenetic, mesaraic. +Love melancholy, which Avicenna calls <span lang="la">ilishi</span>: and Lycanthropia, which he +calls <span lang="la">cucubuthe</span>, are commonly included in head melancholy; but of this +last, which Gerardus de Solo calls <span lang="la">amoreus</span>, and most knight melancholy, +with that of religious melancholy, <span lang="la">virginum et viduarum</span>, maintained by +Rod. a Castro and Mercatus, and the other kinds of love melancholy, I will +speak of apart by themselves in my third partition. The three precedent +species are the subject of my present discourse, which I will anatomise and +treat of through all their causes, symptoms, cures, together and apart; +that every man that is in any measure affected with this malady, may know +how to examine it in himself, and apply remedies unto it. + +<p>It is a hard matter, I confess, to distinguish these three species one from +the other, to express their several causes, symptoms, cures, being that +they are so often confounded amongst themselves, having such affinity, that +they can scarce be discerned by the most accurate physicians; and so often +intermixed with other diseases, that the best experienced have been +plunged. Montanus <span class="cite">consil. 26</span>, names a patient that had this disease of +melancholy and caninus appetitus both together; and <span class="cite">consil. 23</span>, with +vertigo, <a href="#note1087">[1087]</a>Julius Caesar Claudinus with stone, gout, jaundice. +Trincavellius with an ague, jaundice, caninus appetitus, &c. <a href="#note1088">[1088]</a>Paulus +Regoline, a great doctor in his time, consulted in this case, was so +confounded with a confusion of symptoms, that he knew not to what kind of +melancholy to refer it. <a href="#note1089">[1089]</a>Trincavellius, Fallopius, and Francanzanus, +famous doctors in Italy, all three conferred with about one party, at the +same time, gave three different opinions. And in another place, +Trincavellius being demanded what he thought of a melancholy young man to +whom he was sent for, ingenuously confessed that he was indeed melancholy, +but he knew not to what kind to reduce it. In his seventeenth consultation +there is the like disagreement about a melancholy monk. Those symptoms, +which others ascribe to misaffected parts and humours, <a href="#note1090">[1090]</a>Herc. de +Saxonia attributes wholly to distempered spirits, and those immaterial, as +I have said. Sometimes they cannot well discern this disease from others. +In Reinerus Solenander's counsels, (<span class="cite">Sect, consil. 5</span>,) he and Dr. Brande +both agreed, that the patient's disease was hypochondriacal melancholy. Dr. +Matholdus said it was asthma, and nothing else. <a href="#note1091">[1091]</a>Solenander and +Guarionius, lately sent for to the melancholy Duke of Cleve, with others, +could not define what species it was, or agree amongst themselves. The +species are so confounded, as in Caesar Claudinus his forty-fourth +consultation for a Polonian Count, in his judgment <a href="#note1092">[1092]</a>“he laboured of +head melancholy, and that which proceeds from the whole temperature both at +once.” I could give instance of some that have had all three kinds <span lang="la">semel +et simul</span>, and some successively. So that I conclude of our melancholy +species, as <a href="#note1093">[1093]</a>many politicians do of their pure forms of +commonwealths, monarchies, aristocracies, democracies, are most famous in +contemplation, but in practice they are temperate and usually mixed, (so +<a href="#note1094">[1094]</a>Polybius informeth us) as the Lacedaemonian, the Roman of old, +German now, and many others. What physicians say of distinct species in +their books it much matters not, since that in their patients' bodies they +are commonly mixed. In such obscurity, therefore, variety and confused +mixture of symptoms, causes, how difficult a thing is it to treat of +several kinds apart; to make any certainty or distinction among so many +casualties, distractions, when seldom two men shall be like effected <span lang="la">per +omnia</span>? 'Tis hard, I confess, yet nevertheless I will adventure through the +midst of these perplexities, and, led by the clue or thread of the best +writers, extricate myself out of a labyrinth of doubts and errors, and so +proceed to the causes. +</div> +</div> +</div> +<div class="section"> +<div class="member"> +<h3><a name="1.2.1"></a>SECT. II. MEMB. I.</h3> +<div class="subsection"> +<h4><a name="1.2.1.1"></a>SUBSECT. I.—<i>Causes of Melancholy. God a cause.</i></h4> + +<p>“It is in vain to speak of cures, or think of remedies, until such time as +we have considered of the causes,” so <a href="#note1095">[1095]</a>Galen prescribes Glauco: and +the common experience of others confirms that those cures must be +imperfect, lame, and to no purpose, wherein the causes have not first been +searched, as <a href="#note1096">[1096]</a>Prosper Calenius well observes in his tract <span class="cite">de atra +bile</span> to Cardinal Caesius. Insomuch that <a href="#note1097">[1097]</a>“Fernelius puts a kind of +necessity in the knowledge of the causes, and without which it is +impossible to cure or prevent any manner of disease.” Empirics may ease, +and sometimes help, but not thoroughly root out; <span lang="la">sublata causa tollitur +effectus</span> as the saying is, if the cause be removed, the effect is likewise +vanquished. It is a most difficult thing (I confess) to be able to discern +these causes whence they are, and in such <a href="#note1098">[1098]</a>variety to say what the +beginning was. <a href="#note1099">[1099]</a>He is happy that can perform it aright. I will +adventure to guess as near as I can, and rip them all up, from the first to +the last, general and particular, to every species, that so they may the +better be described. + +<p>General causes, are either supernatural, or natural. “Supernatural are from +God and his angels, or by God's permission from the devil” and his +ministers. That God himself is a cause for the punishment of sin, and +satisfaction of his justice, many examples and testimonies of holy +Scriptures make evident unto us, <span class="bibcite">Ps. cvii, 17</span>. “Foolish men are plagued for +their offence, and by reason of their wickedness.” Gehazi was stricken with +leprosy, <span class="bibcite">2 Reg. v. 27</span>. Jehoram with dysentery and flux, and great diseases +of the bowels, <span class="bibcite">2 Chron. xxi. 15</span>. David plagued for numbering his people, <span class="bibcite">1 +Par. 21</span>. Sodom and Gomorrah swallowed up. And this disease is peculiarly +specified, <span class="bibcite">Psalm cxxvii. 12</span>. “He brought down their heart through +heaviness.” <span class="bibcite">Deut. xxviii. 28</span>. “He struck them with madness, blindness, and +astonishment of heart.” <a href="#note1100">[1100]</a>“An evil spirit was sent by the Lord upon +Saul, to vex him.” <a href="#note1101">[1101]</a>Nebuchadnezzar did eat grass like an ox, and his +“heart was made like the beasts of the field.” Heathen stories are full of +such punishments. Lycurgus, because he cut down the vines in the country, +was by Bacchus driven into madness: so was Pentheus and his mother Agave +for neglecting their sacrifice. <a href="#note1102">[1102]</a>Censor Fulvius ran mad for untiling +Juno's temple, to cover a new one of his own, which he had dedicated to +Fortune, <a href="#note1103">[1103]</a>“and was confounded to death with grief and sorrow of +heart.” When Xerxes would have spoiled <a href="#note1104">[1104]</a>Apollo's temple at Delphos of +those infinite riches it possessed, a terrible thunder came from heaven and +struck four thousand men dead, the rest ran mad. <a href="#note1105">[1105]</a>A little after, the +like happened to Brennus, lightning, thunder, earthquakes, upon such a +sacrilegious occasion. If we may believe our pontifical writers, they will +relate unto us many strange and prodigious punishments in this kind, +inflicted by their saints. How <a href="#note1106">[1106]</a>Clodoveus, sometime king of France, +the son of Dagobert, lost his wits for uncovering the body of St. Denis: +and how a <a href="#note1107">[1107]</a>sacrilegious Frenchman, that would have stolen a silver +image of St. John, at Birgburge, became frantic on a sudden, raging, and +tyrannising over his own flesh: of a <a href="#note1108">[1108]</a>Lord of Rhadnor, that coming +from hunting late at night, put his dogs into St. Avan's church, (Llan Avan +they called it) and rising betimes next morning, as hunters use to do, +found all his dogs mad, himself being suddenly strucken blind. Of Tyridates +an <a href="#note1109">[1109]</a>Armenian king, for violating some holy nuns, that was punished in +like sort, with loss of his wits. But poets and papists may go together for +fabulous tales; let them free their own credits: howsoever they feign of +their Nemesis, and of their saints, or by the devil's means may be deluded; +we find it true, that <span lang="la">ultor a tergo Deus</span>, <a href="#note1110">[1110]</a>“He is God the avenger,” +as David styles him; and that it is our crying sins that pull this and many +other maladies on our own heads. That he can by his angels, which are his +ministers, strike and heal (saith <a href="#note1111">[1111]</a>Dionysius) whom he will; that he +can plague us by his creatures, sun, moon, and stars, which he useth as his +instruments, as a husbandman (saith Zanchius) doth a hatchet: hail, snow, +winds, &c. +<a href="#note1112">[1112]</a><span lang="la">Et conjurati veniunt in classica venti</span>: +as in Joshua's time, as in Pharaoh's reign in Egypt; they are but as so many +executioners of his justice. He can make the proudest spirits stoop, and +cry out with Julian the Apostate, <span lang="la">Vicisti Galilaee</span>: or with Apollo's +priest in <a href="#note1113">[1113]</a>Chrysostom, <span lang="la">O coelum! o terra! unde hostis hic</span>? What an +enemy is this? And pray with David, acknowledging his power, “I am weakened +and sore broken, I roar for the grief of mine heart, mine heart panteth,” +&c. <span class="bibcite">Psalm xxxviii. 8</span>. “O Lord, rebuke me not in thine anger, neither +chastise me in thy wrath,” <span class="bibcite">Psalm xxxviii. 1</span>. “Make me to hear joy and +gladness, that the bones which thou hast broken, may rejoice,” <span class="bibcite">Psalm li. 8. +and verse 12</span>. “Restore to me the joy of thy salvation, and stablish me with +thy free spirit.” For these causes belike <a href="#note1114">[1114]</a>Hippocrates would have a +physician take special notice whether the disease come not from a divine +supernatural cause, or whether it follow the course of nature. But this is +farther discussed by Fran. Valesius, <span class="cite">de sacr. philos. cap. 8.</span> <a href="#note1115">[1115]</a> +Fernelius, and <a href="#note1116">[1116]</a>J. Caesar Claudinus, to whom I refer you, how this +place of Hippocrates is to be understood. Paracelsus is of opinion, that +such spiritual diseases (for so he calls them) are spiritually to be cured, +and not otherwise. Ordinary means in such cases will not avail: <span lang="la">Non est +reluctandum cum Deo</span> (we must not struggle with God.) When that +monster-taming Hercules overcame all in the Olympics, Jupiter at last in an +unknown shape wrestled with him; the victory was uncertain, till at length +Jupiter descried himself, and Hercules yielded. No striving with supreme +powers. <span lang="la">Nil juvat immensos Cratero promittere montes</span>, physicians and +physic can do no good, <a href="#note1117">[1117]</a>“we must submit ourselves unto the mighty +hand of God,” acknowledge our offences, call to him for mercy. If he strike +us <span lang="la">una eademque manus vulnus opemque feret</span>, as it is with them that are +wounded with the spear of Achilles, he alone must help; otherwise our +diseases are incurable, and we not to be relieved. +</div> +<div class="subsection"> +<h4><a name="1.2.1.2"></a>SUBSECT. II.—<i>A Digression of the nature of Spirits, bad Angels, or +Devils, and how they cause Melancholy</i>.</h4> + +<p>How far the power of spirits and devils doth extend, and whether they can +cause this, or any other disease, is a serious question, and worthy to be +considered: for the better understanding of which, I will make a brief +digression of the nature of spirits. And although the question be very +obscure, according to <a href="#note1118">[1118]</a>Postellus, “full of controversy and ambiguity,” +beyond the reach of human capacity, <span lang="la">fateor excedere vires intentionis +meae</span>, saith <a href="#note1119">[1119]</a>Austin, I confess I am not able to understand it, +<span lang="la">finitum de infinito non potest statuere</span>, we can sooner determine with +Tully, <span class="cite">de nat. deorum</span>, <span lang="la">quid non sint, quam quid sint</span>, our subtle +schoolmen, Cardans, Scaligers, profound Thomists, Fracastoriana and +Ferneliana <span lang="la">acies</span>, are weak, dry, obscure, defective in these mysteries, +and all our quickest wits, as an owl's eyes at the sun's light, wax dull, +and are not sufficient to apprehend them; yet, as in the rest, I will +adventure to say something to this point. In former times, as we read, <span class="bibcite">Acts +xxiii.</span>, the Sadducees denied that there were any such spirits, devils, or +angels. So did Galen the physician, the Peripatetics, even Aristotle +himself, as Pomponatius stoutly maintains, and Scaliger in some sort +grants. Though Dandinus the Jesuit, <span class="cite">com. in lib. 2. de anima</span>, stiffly +denies it; <span lang="la">substantiae separatae</span> and intelligences, are the same which +Christians call angels, and Platonists devils, for they name all the +spirits, <span lang="la">daemones</span>, be they good or bad angels, as Julius Pollux +<span class="cite">Onomasticon, lib. 1. cap. 1.</span> observes. Epicures and atheists are of the +same mind in general, because they never saw them. Plato, Plotinus, +Porphyrius, Jamblichus, Proclus, insisting in the steps of Trismegistus, +Pythagoras and Socrates, make no doubt of it: nor Stoics, but that there +are such spirits, though much erring from the truth. Concerning the first +beginning of them, the <a href="#note1120">[1120]</a>Talmudists say that Adam had a wife called +Lilis, before he married Eve, and of her he begat nothing but devils. The +Turks' <a href="#note1121">[1121]</a>Alcoran is altogether as absurd and ridiculous in this point: +but the Scripture informs us Christians, how Lucifer, the chief of them, +with his associates, <a href="#note1122">[1122]</a>fell from heaven for his pride and ambition; +created of God, placed in heaven, and sometimes an angel of light, now cast +down into the lower aerial sublunary parts, or into hell, “and delivered +into chains of darkness (<span class="bibcite">2 Pet. ii. 4.</span>) to be kept unto damnation.” + +<p><i>Nature of Devils.</i>] There is a foolish opinion which some hold, that they +are the souls of men departed, good and more noble were deified, the baser +grovelled on the ground, or in the lower parts, and were devils, the which +with Tertullian, Porphyrius the philosopher, M. Tyrius, <span class="cite">ser. 27</span> maintains. +“These spirits,” he <a href="#note1123">[1123]</a>saith, “which we call angels and devils, are +nought but souls of men departed, which either through love and pity of +their friends yet living, help and assist them, or else persecute their +enemies, whom they hated,” as Dido threatened to persecute Aeneas: +<div class="poem" lang="la"> +<div class="line">Omnibus umbra locis adero: dabis improbe poenas.</div> +</div> +<div class="poem"> +<div class="line">My angry ghost arising from the deep,</div> +<div class="line">Shall haunt thee waking, and disturb thy sleep;</div> +<div class="line">At least my shade thy punishment shall know,</div> +<div class="line">And Fame shall spread the pleasing news below.</div> +</div> +They are (as others suppose) appointed by those higher powers to keep men +from their nativity, and to protect or punish them as they see cause: and +are called <span lang="la">boni et mali Genii</span> by the Romans. Heroes, lares, if good, +lemures or larvae if bad, by the stoics, governors of countries, men, +cities, saith <a href="#note1124">[1124]</a>Apuleius, <span lang="la">Deos appellant qui ex hominum numero juste +ac prudenter vitae curriculo gubernato, pro numine, postea ab hominibus +praediti fanis et ceremoniis vulgo admittuntur, ut in Aegypto Osyris</span>, &c. +<span lang="la">Praestites</span>, Capella calls them, “which protected particular men as well as +princes,” Socrates had his <span lang="la">Daemonium Saturninum et ignium</span>, which of all +spirits is best, <span lang="la">ad sublimes cogitationes animum erigentem</span>, as the +Platonists supposed; Plotinus his, and we Christians our assisting angel, +as Andreas Victorellus, a copious writer of this subject, Lodovicus de +La-Cerda, the Jesuit, in his voluminous tract <span class="cite">de Angelo Custode</span>, +Zanchius, and some divines think. But this absurd tenet of Tyreus, Proclus +confutes at large in his book <span class="cite">de Anima et daemone</span>. + +<p>Psellus <a href="#note1125">[1125]</a>, a Christian, and sometimes tutor (saith Cuspinian) to +Michael Parapinatius, Emperor of Greece, a great observer of the nature of +devils, holds they are corporeal <a href="#note1126">[1126]</a>, and have “aerial bodies, that they +are mortal, live and die,” (which Martianus Capella likewise maintains, but +our Christian philosophers explode) “that they <a href="#note1127">[1127]</a>are nourished and +have excrements, they feel pain if they be hurt” (which Cardan confirms, and +Scaliger justly laughs him to scorn for; <span lang="la">Si pascantur aere, cur non +pugnant ob puriorem aera</span>? &c.) “or stroken:” and if their bodies be cut, +with admirable celerity they come together again. Austin, <span class="cite">in Gen. lib. iii. +lib. arbit.</span>, approves as much, <span lang="la">mutata casu corpora in deteriorem +qualitatem aeris spissioris</span>, so doth Hierome. <span class="cite">Comment. in epist. ad Ephes. +cap. 3</span>, Origen, Tertullian, Lactantius, and many ancient Fathers of the +Church: that in their fall their bodies were changed into a more aerial and +gross substance. Bodine, <span class="cite">lib. 4, Theatri Naturae</span> and David Crusius, +<span class="cite">Hermeticae Philosophiae, lib. 1. cap. 4</span>, by several arguments proves angels +and spirits to be corporeal: <span lang="la">quicquid continetur in loco corporeum est; At +spiritus continetur in loco, ergo. <a href="#note1128">[1128]</a>Si spiritus sunt quanti, erunt +corporei: At sunt quanti, ergo. sunt finiti, ergo. quanti</span>, &c. Bodine +<a href="#note1129">[1129]</a>goes farther yet, and will have these, <span lang="la">Animae separatae genii</span>, +spirits, angels, devils, and so likewise souls of men departed, if +corporeal (which he most eagerly contends) to be of some shape, and that +absolutely round, like Sun and Moon, because that is the most perfect form, +<span lang="la">quae nihil habet asperitatis, nihil angulis incisum, nihil anfractibus +involutem, nihil eminens, sed inter corpora perfecta est perfectissimum</span>; +<a href="#note1130">[1130]</a>therefore all spirits are corporeal he concludes, and in their +proper shapes round. That they can assume other aerial bodies, all manner +of shapes at their pleasures, appear in what likeness they will themselves, +that they are most swift in motion, can pass many miles in an instant, and +so likewise <a href="#note1131">[1131]</a>transform bodies of others into what shape they please, +and with admirable celerity remove them from place to place; (as the Angel +did Habakkuk to Daniel, and as Philip the deacon was carried away by the +Spirit, when he had baptised the eunuch; so did Pythagoras and Apollonius +remove themselves and others, with many such feats) that they can represent +castles in the air, palaces, armies, spectrums, prodigies, and such strange +objects to mortal men's eyes, <a href="#note1132">[1132]</a>cause smells, savours, &c., deceive +all the senses; most writers of this subject credibly believe; and that +they can foretell future events, and do many strange miracles. Juno's image +spake to Camillus, and Fortune's statue to the Roman matrons, with many +such. Zanchius, Bodine, Spondanus, and others, are of opinion that they +cause a true metamorphosis, as Nebuchadnezzar was really translated into a +beast, Lot's wife into a pillar of salt; Ulysses' companions into hogs and +dogs, by Circe's charms; turn themselves and others, as they do witches +into cats, dogs, hares, crows, &c. Strozzius Cicogna hath many examples, +<span class="cite">lib. iii. omnif. mag. cap. 4 and 5</span>, which he there confutes, as Austin +likewise doth, <span class="cite">de civ. Dei lib. xviii</span>. That they can be seen when and in +what shape, and to whom they will, saith Psellus, <span lang="la">Tametsi nil tale +viderim, nec optem videre</span>, though he himself never saw them nor desired +it; and use sometimes carnal copulation (as elsewhere I shall <a href="#note1133">[1133]</a>prove +more at large) with women and men. Many will not believe they can be seen, +and if any man shall say, swear, and stiffly maintain, though he be +discreet and wise, judicious and learned, that he hath seen them, they +account him a timorous fool, a melancholy dizzard, a weak fellow, a dreamer, +a sick or a mad man, they contemn him, laugh him to scorn, and yet Marcus +of his credit told Psellus that he had often seen them. And Leo Suavius, a +Frenchman, <span class="cite">c. 8, in Commentar. l. 1. Paracelsi de vita longa</span>, out of some +Platonists, will have the air to be as full of them as snow falling in the +skies, and that they may be seen, and withal sets down the means how men +may see them; <span lang="la">Si irreverberatus oculis sole splendente versus caelum +continuaverint obtutus</span>, &c., <a href="#note1134">[1134]</a>and saith moreover he tried it, +<span lang="la">praemissorum feci experimentum</span>, and it was true, that the Platonists said. +Paracelsus confesseth that he saw them divers times, and conferred with +them, and so doth Alexander ab <a href="#note1135">[1135]</a>Alexandro, “that he so found it by +experience, when as before he doubted of it.” Many deny it, saith Lavater, +<span class="cite">de spectris, part 1. c. 2</span>, and <span class="cite">part 2. c. 11</span>, “because they never saw them +themselves;” but as he reports at large all over his book, especially <span class="cite">c. +19. part 1</span>, they are often seen and heard, and familiarly converse with +men, as Lod. Vives assureth us, innumerable records, histories, and +testimonies evince in all ages, times, places, and <a href="#note1136">[1136]</a>all travellers +besides; in the West Indies and our northern climes, <span lang="la">Nihil familiarius +quam in agris et urbibus spiritus videre, audire qui vetent, jubeant</span>, &c. +Hieronymus <span class="cite">vita Pauli</span>, Basil <span class="cite">ser. 40</span>, Nicephorus, Eusebius, Socrates, +Sozomenus, <a href="#note1137">[1137]</a>Jacobus Boissardus in his tract <span class="cite">de spirituum +apparitionibus</span>, Petrus Loyerus <span class="cite">l. de spectris</span>, Wierus <span class="cite">l. 1.</span> have infinite +variety of such examples of apparitions of spirits, for him to read that +farther doubts, to his ample satisfaction. One alone I will briefly insert. +A nobleman in Germany was sent ambassador to the King of Sweden (for his +name, the time, and such circumstances, I refer you to Boissardus, mine +<a href="#note1138">[1138]</a>Author). After he had done his business, he sailed to Livonia, on +set purpose to see those familiar spirits, which are there said to be +conversant with men, and do their drudgery works. Amongst other matters, +one of them told him where his wife was, in what room, in what clothes, +what doing, and brought him a ring from her, which at his return, <span lang="la">non sine +omnium admiratione</span>, he found to be true; and so believed that ever after, +which before he doubted of. Cardan, <span class="cite">l. 19. de subtil</span>, relates of his +father, Facius Cardan, that after the accustomed solemnities, <i>An.</i> 1491, 13 +August, he conjured up seven devils, in Greek apparel, about forty years of +age, some ruddy of complexion, and some pale, as he thought; he asked them +many questions, and they made ready answer, that they were aerial devils, +that they lived and died as men did, save that they were far longer lived +(700 or 800 <a href="#note1139">[1139]</a>years); they did as much excel men in dignity as we do +juments, and were as far excelled again of those that were above them; our +<a href="#note1140">[1140]</a>governors and keepers they are moreover, which <a href="#note1141">[1141]</a>Plato in +Critias delivered of old, and subordinate to one another, <span lang="la">Ut enim homo +homini sic daemon daemoni dominatur</span>, they rule themselves as well as us, and +the spirits of the meaner sort had commonly such offices, as we make +horse-keepers, neat-herds, and the basest of us, overseers of our cattle; +and that we can no more apprehend their natures and functions, than a horse +a man's. They knew all things, but might not reveal them to men; and ruled +and domineered over us, as we do over our horses; the best kings amongst +us, and the most generous spirits, were not comparable to the basest of +them. Sometimes they did instruct men, and communicate their skill, reward +and cherish, and sometimes, again, terrify and punish, to keep them in awe, +as they thought fit, <span lang="la">Nihil magis cupientes</span> (saith Lysius, <span class="cite">Phis. +Stoicorum</span>) <span lang="la">quam adorationem hominum</span>. <a href="#note1142">[1142]</a>The same Author, Cardan, in +his <span class="cite">Hyperchen</span>, out of the doctrine of Stoics, will have some of these <span lang="la">genii</span> +(for so he calls them) to be <a href="#note1143">[1143]</a>desirous of men's company, very affable +and familiar with them, as dogs are; others, again, to abhor as serpents, +and care not for them. The same belike Tritemius calls <span lang="la">Ignios et +sublunares, qui nunquam demergunt ad inferiora, aut vix ullum habent in +terris commercium</span>: <a href="#note1144">[1144]</a>“Generally they far excel men in worth, as a man +the meanest worm; though some of them are inferior to those of their own +rank in worth, as the blackguard in a prince's court, and to men again, as +some degenerate, base, rational creatures, are excelled of brute beasts.” + +<p>That they are mortal, besides these testimonies of Cardan, Martianus, &c., +many other divines and philosophers hold, <span lang="la">post prolixum tempus moriuntur +omnes</span>; The <a href="#note1145">[1145]</a>Platonists, and some Rabbins, Porphyrius and Plutarch, +as appears by that relation of Thamus: <a href="#note1146">[1146]</a>“The great God Pan is dead; +Apollo Pythius ceased; and so the rest.” St. Hierome, in the life of Paul +the Hermit, tells a story how one of them appeared to St. Anthony in the +wilderness, and told him as much. <a href="#note1147">[1147]</a>Paracelsus of our late writers +stiffly maintains that they are mortal, live and die as other creatures do. +Zozimus, <span class="cite">l. 2</span>, farther adds, that religion and policy dies and alters with +them. The <a href="#note1148">[1148]</a>Gentiles' gods, he saith, were expelled by Constantine, +and together with them. <span lang="la">Imperii Romani majestas, et fortuna interiit, et +profligata est</span>; The fortune and majesty of the Roman Empire decayed and +vanished, as that heathen in <a href="#note1149">[1149]</a>Minutius formerly bragged, when the +Jews were overcome by the Romans, the Jew's God was likewise captivated by +that of Rome; and Rabsakeh to the Israelites, no God should deliver them +out of the hands of the Assyrians. But these paradoxes of their power, +corporeity, mortality, taking of shapes, transposing bodies, and carnal +copulations, are sufficiently confuted by Zanch. <span class="cite">c. 10, l. 4.</span> Pererius in +his comment, and Tostatus questions on the 6th of Gen. Th. Aquin., St. +Austin, Wierus, Th. Erastus, Delrio, <span class="cite">tom. 2, l. 2, quaest. 29</span>; Sebastian +Michaelis, <span class="cite">c. 2, de spiritibus</span>, D. Reinolds <span class="cite">Lect. 47.</span> They may deceive the +eyes of men, yet not take true bodies, or make a real metamorphosis; but as +Cicogna proves at large, they are <a href="#note1150">[1150]</a><span lang="la">Illusoriae, et praestigiatrices +transformationes</span>, <span class="cite">omnif. mag. lib. 4. cap. 4</span>, mere illusions and +cozenings, like that tale of <span lang="la">Pasetis obulus</span> in Suidas, or that of +Autolicus, Mercury's son, that dwelt in Parnassus, who got so much treasure +by cozenage and stealth. His father Mercury, because he could leave him no +wealth, taught him many fine tricks to get means, <a href="#note1151">[1151]</a>for he could drive +away men's cattle, and if any pursued him, turn them into what shapes he +would, and so did mightily enrich himself, <span lang="la">hoc astu maximam praedam est +adsecutus</span>. This, no doubt, is as true as the rest; yet thus much in +general. Thomas, Durand, and others, grant that they have understanding far +beyond men, can probably conjecture and <a href="#note1152">[1152]</a>foretell many things; they +can cause and cure most diseases, deceive our senses; they have excellent +skill in all Arts and Sciences; and that the most illiterate devil is +<span lang="la">Quovis homine scientior</span> (more knowing than any man), as <a href="#note1153">[1153]</a>Cicogna +maintains out of others. They know the virtues of herbs, plants, stones, +minerals, &c.; of all creatures, birds, beasts, the four elements, stars, +planets, can aptly apply and make use of them as they see good; perceiving +the causes of all meteors, and the like: <span lang="la">Dant se coloribus</span> (as <a href="#note1154">[1154]</a> +Austin hath it) <span lang="la">accommodant se figuris, adhaerent sonis, subjiciunt se +odoribus, infundunt se saporibus, omnes sensus etiam ipsam intelligentiam +daemones fallunt</span>, they deceive all our senses, even our understanding +itself at once. <a href="#note1155">[1155]</a>They can produce miraculous alterations in the air, +and most wonderful effects, conquer armies, give victories, help, further, +hurt, cross and alter human attempts and projects (<span lang="la">Dei permissu</span>) as they +see good themselves. <a href="#note1156">[1156]</a>When Charles the Great intended to make a +channel betwixt the Rhine and the Danube, look what his workmen did in the +day, these spirits flung down in the night, <span lang="la">Ut conatu Rex desisteret, +pervicere</span>. Such feats can they do. But that which Bodine, <span class="cite">l. 4, Theat. +nat.</span> thinks (following Tyrius belike, and the Platonists,) they can tell +the secrets of a man's heart, <span lang="la">aut cogitationes hominum</span>, is most false; +his reasons are weak, and sufficiently confuted by Zanch. <span class="cite">lib. 4, cap. 9.</span> +Hierom. <span class="cite">lib. 2, com. in Mat. ad cap. 15</span>, Athanasius <span class="cite">quaest. 27, ad Antiochum +Principem</span>, and others. + +<p><i>Orders</i>.] As for those orders of good and bad devils, which the Platonists +hold, is altogether erroneous, and those Ethnics <span lang="la">boni et mali Genii</span>, are +to be exploded: these heathen writers agree not in this point among +themselves, as Dandinus notes, <span lang="la">An sint <a href="#note1157">[1157]</a>mali non conveniunt</span>, some +will have all spirits good or bad to us by a mistake, as if an Ox or Horse +could discourse, he would say the Butcher was his enemy because he killed +him, the grazier his friend because he fed him; a hunter preserves and yet +kills his game, and is hated nevertheless of his game; <span lang="la">nec piscatorem +piscis amare potest</span>, &c. But Jamblichus, Psellus, Plutarch, and most +Platonists acknowledge bad, <span lang="la">et ab eorum maleficiis cavendum</span>, and we +should beware of their wickedness, for they are enemies of mankind, and +this Plato learned in Egypt, that they quarrelled with Jupiter, and were +driven by him down to hell. <a href="#note1158">[1158]</a>That which <a href="#note1159">[1159]</a>Apuleius, Xenophon, +and Plato contend of Socrates Daemonium, is most absurd: That which Plotinus +of his, that he had likewise <span lang="la">Deum pro Daemonio</span>; and that which Porphyry +concludes of them all in general, if they be neglected in their sacrifice +they are angry; nay more, as Cardan in his <span class="cite">Hipperchen</span> will, they feed on +men's souls, <span lang="la">Elementa sunt plantis elementum, animalibus plantae, hominibus +animalia, erunt et homines aliis, non autem diis, nimis enim remota est +eorum natura a nostra, quapropter daemonibus</span>: and so belike that we have so +many battles fought in all ages, countries, is to make them a feast, and +their sole delight: but to return to that I said before, if displeased they +fret and chafe, (for they feed belike on the souls of beasts, as we do on +their bodies) and send many plagues amongst us; but if pleased, then they +do much good; is as vain as the rest and confuted by Austin, <span class="cite">l. 9. c. 8. de +Civ. Dei</span>. Euseb. <span class="cite">l. 4. praepar. Evang. c. 6.</span> and others. Yet thus much I +find, that our schoolmen and other <a href="#note1160">[1160]</a>divines make nine kinds of bad +spirits, as Dionysius hath done of angels. In the first rank are those +false gods of the gentiles, which were adored heretofore in several idols, +and gave oracles at Delphos, and elsewhere; whose prince is Beelzebub. The +second rank is of liars and equivocators, as Apollo, Pythius, and the like. +The third are those vessels of anger, inventors of all mischief; as that +Theutus in Plato; Esay calls them <a href="#note1161">[1161]</a>vessels of fury; their prince is +Belial. The fourth are malicious revenging devils; and their prince is +Asmodaeus. The fifth kind are cozeners, such as belong to magicians and +witches; their prince is Satan. The sixth are those aerial devils that +<a href="#note1162">[1162]</a>corrupt the air and cause plagues, thunders, fires, &c.; spoken of +in the Apocalypse, and Paul to the Ephesians names them the princes of the +air; Meresin is their prince. The seventh is a destroyer, captain of the +furies, causing wars, tumults, combustions, uproars, mentioned in the +Apocalypse; and called Abaddon. The eighth is that accusing or calumniating +devil, whom the Greeks call <span lang="gr">Διαβολος</span>, that drives men to despair. +The ninth are those tempters in several kinds, and their prince is Mammon. +Psellus makes six kinds, yet none above the Moon: Wierus in his +<span class="cite">Pseudo-monarchia Daemonis</span>, out of an old book, makes many more divisions and +subordinations, with their several names, numbers, offices, &c., but Gazaeus +cited by <a href="#note1163">[1163]</a>Lipsius will have all places full of angels, spirits, and +devils, above and beneath the Moon,<a href="#note1164">[1164]</a>ethereal and aerial, which Austin +cites out of Varro <span class="cite">l. 7. de Civ. Dei, c. 6.</span> “The celestial devils above, +and aerial beneath,” or, as some will, gods above, Semi-dei or half gods +beneath, Lares, Heroes, Genii, which climb higher, if they lived well, as +the Stoics held; but grovel on the ground as they were baser in their +lives, nearer to the earth: and are Manes, Lemures, Lamiae, &c. <a href="#note1165">[1165]</a>They +will have no place but all full of spirits, devils, or some other +inhabitants; <span lang="la">Plenum Caelum, aer, aqua terra, et omnia sub terra</span>, saith +<a href="#note1166">[1166]</a>Gazaeus; though Anthony Rusca in his book <span class="cite">de Inferno, lib. v. cap. 7.</span> +would confine them to the middle region, yet they will have them +everywhere. “Not so much as a hair-breadth empty in heaven, earth, or +waters, above or under the earth.” The air is not so full of flies in +summer, as it is at all times of invisible devils: this <a href="#note1167">[1167]</a>Paracelsus +stiffly maintains, and that they have every one their several chaos, others +will have infinite worlds, and each world his peculiar spirits, gods, +angels, and devils to govern and punish it. +<div class="poem" lang="la"> +<div class="line">Singula <a href="#note1168">[1168]</a>nonnulli credunt quoque sidera posse </div> +<div class="line">Dici orbes, terramque appellant sidus opacum,</div> +<div class="line">Cui minimus divum praesit.———</div> +</div> +<div class="bq"> +Some persons believe each star to be a world, and this earth an opaque +star, over which the least of the gods presides.</div> + +<p><a href="#note1169">[1169]</a>Gregorius Tholsanus makes seven kinds of ethereal spirits or angels, +according to the number of the seven planets, Saturnine, Jovial, Martial, +of which Cardan discourseth <span class="cite">lib. 20. de subtil.</span> he calls them <span lang="la">substantias +primas, Olympicos daemones Tritemius, qui praesunt Zodiaco</span>, &c., and will +have them to be good angels above, devils beneath the Moon, their several +names and offices he there sets down, and which Dionysius of Angels, will +have several spirits for several countries, men, offices, &c., which live +about them, and as so many assisting powers cause their operations, will +have in a word, innumerable, as many of them as there be stars in the +skies. <a href="#note1170">[1170]</a>Marcilius Ficinus seems to second this opinion, out of Plato, +or from himself, I know not, (still ruling their inferiors, as they do +those under them again, all subordinate, and the nearest to the earth rule +us, whom we subdivide into good and bad angels, call gods or devils, as +they help or hurt us, and so adore, love or hate) but it is most likely +from Plato, for he relying wholly on Socrates, <span lang="la">quem mori potius quam +mentiri voluisse scribit</span>, whom he says would rather die than tell a +falsehood, out of Socrates' authority alone, made nine kinds of them: which +opinion belike Socrates took from Pythagoras, and he from Trismegistus, he +from Zoroastes, first God, second idea, 3. Intelligences, 4. Arch-Angels, +5. Angels, 6. Devils, 7. Heroes, 8. Principalities, 9. Princes: of which +some were absolutely good, as gods, some bad, some indifferent <span lang="la">inter deos +et homines</span>, as heroes and daemons, which ruled men, and were called genii, +or as <a href="#note1171">[1171]</a>Proclus and Jamblichus will, the middle betwixt God and men. +Principalities and princes, which commanded and swayed kings and countries; +and had several places in the spheres perhaps, for as every sphere is +higher, so hath it more excellent inhabitants: which belike is that +Galilaeus a Galileo and Kepler aims at in his nuncio Syderio, when he will +have <a href="#note1172">[1172]</a>Saturnine and Jovial inhabitants: and which Tycho Brahe doth in +some sort touch or insinuate in one of his epistles: but these things +<a href="#note1173">[1173]</a>Zanchius justly explodes, <span class="cite">cap. 3. lib. 4.</span> P. Martyr, <span class="cite">in 4. Sam. 28.</span> + +<p>So that according to these men the number of ethereal spirits must needs +be infinite: for if that be true that some of our mathematicians say: if a +stone could fall from the starry heaven, or eighth sphere, and should pass +every hour an hundred miles, it would be 65 years, or more, before it would +come to ground, by reason of the great distance of heaven from earth, which +contains as some say 170 millions 800 miles, besides those other heavens, +whether they be crystalline or watery which Maginus adds, which +peradventure holds as much more, how many such spirits may it contain? And +yet for all this <a href="#note1174">[1174]</a>Thomas Albertus, and most hold that there be far +more angels than devils. + +<p><i>Sublunary devils, and their kinds.</i>] But be they more or less, <span lang="la">Quod supra +nos nihil ad nos</span> (what is beyond our comprehension does not concern us). +Howsoever as Martianus foolishly supposeth, <span lang="la">Aetherii Daemones non curant +res humanas</span>, they care not for us, do not attend our actions, or look for +us, those ethereal spirits have other worlds to reign in belike or business +to follow. We are only now to speak in brief of these sublunary spirits or +devils: for the rest, our divines determine that the devil had no power +over stars, or heavens; <a href="#note1175">[1175]</a><span lang="la">Carminibus coelo possunt deducere lunam</span>, +&C., (by their charms (verses) they can seduce the moon from the heavens). +Those are poetical fictions, and that they can <a href="#note1176">[1176]</a><span lang="la">sistere aquam +fluviis, et vertere sidera retro</span>, &c., (stop rivers and turn the stars +backward in their courses) as Canadia in Horace, 'tis all false. <a href="#note1177">[1177]</a> +They are confined until the day of judgment to this sublunary world, and +can work no farther than the four elements, and as God permits them. +Wherefore of these sublunary devils, though others divide them otherwise +according to their several places and offices, Psellus makes six kinds, +fiery, aerial, terrestrial, watery, and subterranean devils, besides those +fairies, satyrs, nymphs, &c. + +<p>Fiery spirits or devils are such as commonly work by blazing stars, +fire-drakes, or <span lang="la">ignes fatui</span>; which lead men often <span lang="la">in flumina aut +praecipitia</span>, saith Bodine, <span class="cite">lib. 2. Theat. Naturae, fol. 221.</span> <span lang="la">Quos inquit +arcere si volunt viatores, clara voce Deum appellare aut pronam facie +terram contingente adorare oportet, et hoc amuletum majoribus nostris +acceptum ferre debemus</span>, &c., (whom if travellers wish to keep off they +must pronounce the name of God with a clear voice, or adore him with their +faces in contact with the ground, &c.); likewise they counterfeit suns and +moons, stars oftentimes, and sit on ship masts: <span lang="la">In navigiorum summitatibus +visuntur</span>; and are called <span lang="la">dioscuri</span>, as Eusebius <span class="cite">l. contra Philosophos, c. +xlviii</span>. informeth us, out of the authority of Zenophanes; or little clouds, +<span lang="la">ad motum nescio quem volantes</span>; which never appear, saith Cardan, but they +signify some mischief or other to come unto men, though some again will +have them to pretend good, and victory to that side they come towards in +sea fights, St. Elmo's fires they commonly call them, and they do likely +appear after a sea storm; Radzivilius, the Polonian duke, calls this +apparition, <span lang="la">Sancti Germani sidus</span>; and saith moreover that he saw the same +after in a storm, as he was sailing, 1582, from Alexandria to Rhodes. +<a href="#note1178">[1178]</a>Our stories are full of such apparitions in all kinds. Some think +they keep their residence in that Hecla, a mountain in Iceland, Aetna in +Sicily, Lipari, Vesuvius, &c. These devils were worshipped heretofore by +that superstitious Pyromanteia <a href="#note1179">[1179]</a>and the like. + +<p>Aerial spirits or devils, are such as keep quarter most part in the <a href="#note1180">[1180]</a> +air, cause many tempests, thunder, and lightnings, tear oaks, fire +steeples, houses, strike men and beasts, make it rain stones, as in Livy's +time, wool, frogs, &c. Counterfeit armies in the air, strange noises, +swords, &c., as at Vienna before the coming of the Turks, and many times in +Rome, as Scheretzius <span class="cite">l. de spect. c. 1. part 1.</span> Lavater <span class="cite">de spect. part. 1. +c. 17.</span> Julius Obsequens, an old Roman, in his book of prodigies, <i>ab urb. +cond.</i> 505. <a href="#note1181">[1181]</a>Machiavel hath illustrated by many examples, and +Josephus, in his book <span class="cite">de bello Judaico</span>, before the destruction of +Jerusalem. All which Guil. Postellus, in his first book, <span class="cite">c. 7, de orbis +concordia</span>, useth as an effectual argument (as indeed it is) to persuade +them that will not believe there be spirits or devils. They cause +whirlwinds on a sudden, and tempestuous storms; which though our +meteorologists generally refer to natural causes, yet I am of Bodine's +mind, <span class="cite">Theat. Nat. l. 2.</span> they are more often caused by those aerial devils, +in their several quarters; for <span lang="la">Tempestatibus se ingerunt</span>, saith <a href="#note1182">[1182]</a> +Rich. Argentine; as when a desperate man makes away with himself, which by +hanging or drowning they frequently do, as Kommanus observes, <span class="cite">de mirac. +mort. part. 7, c. 76.</span> <span lang="la">tripudium agentes</span>, dancing and rejoicing at the +death of a sinner. These can corrupt the air, and cause plagues, sickness, +storms, shipwrecks, fires, inundations. At Mons Draconis in Italy, there is +a most memorable example in <a href="#note1183">[1183]</a>Jovianus Pontanus: and nothing so +familiar (if we may believe those relations of Saxo Grammaticus, Olaus +Magnus, Damianus A. Goes) as for witches and sorcerers, in Lapland, +Lithuania, and all over Scandia, to sell winds to mariners, and cause +tempests, which Marcus Paulus the Venetian relates likewise of the Tartars. +These kind of devils are much <a href="#note1184">[1184]</a>delighted in sacrifices (saith +Porphyry), held all the world in awe, and had several names, idols, +sacrifices, in Rome, Greece, Egypt, and at this day tyrannise over, and +deceive those Ethnics and Indians, being adored and worshipped for <a href="#note1185">[1185]</a> +gods. For the Gentiles' gods were devils (as <a href="#note1186">[1186]</a>Trismegistus confesseth +in his Asclepius), and he himself could make them come to their images by +magic spells: and are now as much “respected by our papists” (saith <a href="#note1187">[1187]</a> +Pictorius) “under the name of saints.” These are they which Cardan thinks +desire so much carnal copulation with witches (Incubi and Succubi), +transform bodies, and are so very cold, if they be touched; and that serve +magicians. His father had one of them (as he is not ashamed to relate), +<a href="#note1188">[1188]</a>an aerial devil, bound to him for twenty and eight years. As +Agrippa's dog had a devil tied to his collar; some think that Paracelsus +(or else Erastus belies him) had one confined to his sword pummel; others +wear them in rings, &c. Jannes and Jambres did many things of old by their +help; Simon Magus, Cinops, Apollonius Tianeus, Jamblichus, and Tritemius of +late, that showed Maximilian the emperor his wife, after she was dead; <span lang="la">Et +verrucam in collo ejus</span> (saith <a href="#note1189">[1189]</a>Godolman) so much as the wart in her +neck. Delrio, <span class="cite">lib. 2.</span> hath divers examples of their feats: Cicogna, <span class="cite">lib. +3. cap. 3.</span> and Wierus in his book <span class="cite">de praestig. daemonum</span>. Boissardus <span class="cite">de +magis et veneficis</span>. + +<p>Water-devils are those Naiads or water nymphs which have been heretofore +conversant about waters and rivers. The water (as Paracelsus thinks) is +their chaos, wherein they live; some call them fairies, and say that +Habundia is their queen; these cause inundations, many times shipwrecks, +and deceive men divers ways, as Succuba, or otherwise, appearing most part +(saith Tritemius) in women's shapes. <a href="#note1190">[1190]</a>Paracelsus hath several stories +of them that have lived and been married to mortal men, and so continued +for certain years with them, and after, upon some dislike, have forsaken +them. Such a one as Aegeria, with whom Numa was so familiar, Diana, Ceres, +&c. <a href="#note1191">[1191]</a>Olaus Magnus hath a long narration of one Hotherus, a king of +Sweden, that having lost his company, as he was hunting one day, met with +these water nymphs or fairies, and was feasted by them; and Hector +Boethius, or Macbeth, and Banquo, two Scottish lords, that as they were +wandering in the woods, had their fortunes told them by three strange +women. To these, heretofore, they did use to sacrifice, by that +<span lang="gr">ὑδρομαντέια</span>, or divination by waters. + +<p>Terrestrial devils are those <a href="#note1192">[1192]</a>Lares, genii, fauns, satyrs, <a href="#note1193">[1193]</a> +wood-nymphs, foliots, fairies, Robin Goodfellows, trulli, &c., which as +they are most conversant with men, so they do them most harm. Some think it +was they alone that kept the heathen people in awe of old, and had so many +idols and temples erected to them. Of this range was Dagon amongst the +Philistines, Bel amongst the Babylonians, Astartes amongst the Sidonians, +Baal amongst the Samaritans, Isis and Osiris amongst the Egyptians, &c.; +some put our <a href="#note1194">[1194]</a>fairies into this rank, which have been in former times +adored with much superstition, with sweeping their houses, and setting of a +pail of clean water, good victuals, and the like, and then they should not +be pinched, but find money in their shoes, and be fortunate in their +enterprises. These are they that dance on heaths and greens, as <a href="#note1195">[1195]</a> +Lavater thinks with Tritemius, and as <a href="#note1196">[1196]</a>Olaus Magnus adds, leave that +green circle, which we commonly find in plain fields, which others hold to +proceed from a meteor falling, or some accidental rankness of the ground, +so nature sports herself; they are sometimes seen by old women and +children. Hierom. Pauli, in his description of the city of Bercino in +Spain, relates how they have been familiarly seen near that town, about +fountains and hills; <span lang="la">Nonnunquam</span> (saith Tritemius) <span lang="la">in sua latibula +montium simpliciores homines ducant, stupenda mirantibus ostentes miracula, +nolarum sonitus, spectacula</span>, &c. <a href="#note1197">[1197]</a>Giraldus Cambrensis gives +instance in a monk of Wales that was so deluded. <a href="#note1198">[1198]</a>Paracelsus reckons +up many places in Germany, where they do usually walk in little coats, some +two feet long. A bigger kind there is of them called with us hobgoblins, +and Robin Goodfellows, that would in those superstitious times grind corn +for a mess of milk, cut wood, or do any manner of drudgery work. They would +mend old irons in those Aeolian isles of Lipari, in former ages, and have +been often seen and heard. <a href="#note1199">[1199]</a>Tholosanus calls them <span lang="la">trullos</span> and +Getulos, and saith, that in his days they were common in many places of +France. Dithmarus Bleskenius, in his description of Iceland, reports for a +certainty, that almost in every family they have yet some such familiar +spirits; and Felix Malleolus, in his book <span class="cite">de crudel. daemon.</span> affirms as +much, that these trolli or telchines are very common in Norway, “and <a href="#note1200">[1200]</a> +seen to do drudgery work;” to draw water, saith Wierus, <span class="cite">lib. 1. cap. 22</span>, +dress meat, or any such thing. Another sort of these there are, which +frequent forlorn <a href="#note1201">[1201]</a>houses, which the Italians call foliots, most part +innoxious, <a href="#note1202">[1202]</a>Cardan holds; “They will make strange noises in the night, +howl sometimes pitifully, and then laugh again, cause great flame and +sudden lights, fling stones, rattle chains, shave men, open doors and shut +them, fling down platters, stools, chests, sometimes appear in the likeness +of hares, crows, black dogs,” &c. of which read <a href="#note1203">[1203]</a>Pet Thyraeus the +Jesuit, in his Tract, <span class="cite">de locis infestis, part. 1. et cap. 4</span>, who will +have them to be devils or the souls of damned men that seek revenge, or +else souls out of purgatory that seek ease; for such examples peruse <a href="#note1204">[1204]</a> +Sigismundus Scheretzius, <span class="cite">lib. de spectris, part 1. c. 1.</span> which he saith +he took out of Luther most part; there be many instances. <a href="#note1205">[1205]</a>Plinius +Secundus remembers such a house at Athens, which Athenodorus the +philosopher hired, which no man durst inhabit for fear of devils. Austin, +<span class="cite">de Civ. Dei. lib. 22, cap. 1.</span> relates as much of Hesperius the +Tribune's house, at Zubeda, near their city of Hippos, vexed with evil +spirits, to his great hindrance, <span lang="la">Cum afflictione animalium et servorum +suorum</span>. Many such instances are to be read in Niderius Formicar, <span class="cite">lib. 5. +cap. xii. 3.</span> &c. Whether I may call these Zim and Ochim, which Isaiah, +<span class="bibcite">cap. xiii. 21.</span> speaks of, I make a doubt. See more of these in the said +Scheretz. <span class="cite">lib. 1. de spect. cap. 4.</span> he is full of examples. These kind +of devils many times appear to men, and affright them out of their wits, +sometimes walking at <a href="#note1206">[1206]</a>noonday, sometimes at nights, counterfeiting +dead men's ghosts, as that of Caligula, which (saith Suetonius) was seen to +walk in Lavinia's garden, where his body was buried, spirits haunted, and +the house where he died, <a href="#note1207">[1207]</a><span lang="la">Nulla nox sine terrore transacta, donec +incendio consumpta</span>; every night this happened, there was no quietness, +till the house was burned. About Hecla, in Iceland, ghosts commonly walk, +<span lang="la">animas mortuorum simulantes</span>, saith Joh. Anan, <span class="cite">lib. 3. de nat. daem.</span> +Olaus. <span class="cite">lib. 2. cap. 2.</span> Natal Tallopid. <span class="cite">lib. de apparit. spir.</span> +Kornmannus <span class="cite">de mirac. mort. part. 1. cap. 44.</span> such sights are frequently +seen <span class="cite">circa sepulchra et monasteria</span>, saith Lavat. <span class="cite">lib. 1. cap. 19.</span> in +monasteries and about churchyards, <span lang="la">loca paludinosa, ampla aedificia, +solitaria, et caede hominum notata</span>, &c. (marshes, great buildings, solitary +places, or remarkable as the scene of some murder.) Thyreus adds, <span lang="la">ubi +gravius peccatum est commissum, impii, pauperum oppressores et nequiter +insignes habitant</span> (where some very heinous crime was committed, there the +impious and infamous generally dwell). These spirits often foretell men's +deaths by several signs, as knocking, groanings, &c. <a href="#note1208">[1208]</a>though Rich. +Argentine, <span class="cite">c. 18. de praestigiis daemonum</span>, will ascribe these predictions +to good angels, out of the authority of Ficinus and others; <span lang="la">prodigia in +obitu principum saepius contingunt</span>, &c. (prodigies frequently occur at the +deaths of illustrious men), as in the Lateran church in <a href="#note1209">[1209]</a>Rome, the +popes' deaths are foretold by Sylvester's tomb. Near Rupes Nova in Finland, +in the kingdom of Sweden, there is a lake, in which, before the governor of +the castle dies, a spectrum, in the habit of Arion with his harp, appears, +and makes excellent music, like those blocks in Cheshire, which (they say) +presage death to the master of the family; or that <a href="#note1210">[1210]</a>oak in Lanthadran +park in Cornwall, which foreshows as much. Many families in Europe are so +put in mind of their last by such predictions, and many men are forewarned +(if we may believe Paracelsus) by familiar spirits in divers shapes, as +cocks, crows, owls, which often hover about sick men's chambers, <span lang="la">vel quia +morientium foeditatem sentiunt</span>, as <a href="#note1211">[1211]</a>Baracellus conjectures, <span lang="la">et ideo +super tectum infirmorum crocitant</span>, because they smell a corse; or for that +(as <a href="#note1212">[1212]</a>Bernardinus de Bustis thinketh) God permits the devil to appear +in the form of crows, and such like creatures, to scare such as live +wickedly here on earth. A little before Tully's death (saith Plutarch) the +crows made a mighty noise about him, <span lang="la">tumultuose perstrepentes</span>, they +pulled the pillow from under his head. Rob. Gaguinus, <span class="cite">hist. Franc. lib. +8</span>, telleth such another wonderful story at the death of Johannes de +Monteforti, a French lord, <i>anno</i> 1345, <span lang="la">tanta corvorum multitudo aedibus +morientis insedit, quantam esse in Gallia nemo judicasset</span> (a multitude of +crows alighted on the house of the dying man, such as no one imagined +existed in France). Such prodigies are very frequent in authors. See more +of these in the said Lavater, Thyreus <span class="cite">de locis infestis, part 3, cap. +58.</span> Pictorius, Delrio, Cicogna, <span class="cite">lib. 3, cap. 9.</span> Necromancers take upon +them to raise and lay them at their pleasures: and so likewise, those which +Mizaldus calls <span lang="la">ambulones</span>, that walk about midnight on great heaths and +desert places, which (saith <a href="#note1213">[1213]</a>Lavater) “draw men out of the way, and +lead them all night a byway, or quite bar them of their way;” these have +several names in several places; we commonly call them Pucks. In the +deserts of Lop, in Asia, such illusions of walking spirits are often +perceived, as you may read in M. Paulus the Venetian his travels; if one +lose his company by chance, these devils will call him by his name, and +counterfeit voices of his companions to seduce him. Hieronym. Pauli, in his +book of the hills of Spain, relates of a great <a href="#note1214">[1214]</a>mount in Cantabria, +where such spectrums are to be seen; Lavater and Cicogna have variety of +examples of spirits and walking devils in this kind. Sometimes they sit by +the highway side, to give men falls, and make their horses stumble and +start as they ride (if you will believe the relation of that holy man +Ketellus in <a href="#note1215">[1215]</a>Nubrigensis), that had an especial grace to see devils, +<span lang="la">Gratiam divinitus collatam</span>, and talk with them, <span lang="la">Et impavidus cum +spiritibus sermonem miscere</span>, without offence, and if a man curse or spur +his horse for stumbling, they do heartily rejoice at it; with many such +pretty feats. + +<p>Subterranean devils are as common as the rest, and do as much harm. Olaus +Magnus, <span class="cite">lib. 6, cap. 19</span>, make six kinds of them; some bigger, some +less. These (saith <a href="#note1216">[1216]</a>Munster) are commonly seen about mines of metals, +and are some of them noxious; some again do no harm. The metal-men in many +places account it good luck, a sign of treasure and rich ore when they see +them. Georgius Agricola, in his book <span class="cite">de subterraneis animantibus, cap. +37</span>, reckons two more notable kinds of them, which he calls <a href="#note1217">[1217]</a><span lang="la">getuli</span> +and <span lang="la">cobali</span>, both “are clothed after the manner of metal-men, and will many +times imitate their works.” Their office, as Pictorius and Paracelsus +think, is to keep treasure in the earth, that it be not all at once +revealed; and besides, <a href="#note1218">[1218]</a>Cicogna avers that they are the frequent +causes of those horrible earthquakes “which often swallow up, not only +houses, but whole islands and cities;” in his third book, <span class="cite">cap. 11</span>, he +gives many instances. + +<p>The last are conversant about the centre of the earth to torture the souls +of damned men to the day of judgment; their egress and regress some suppose +to be about Etna, Lipari, Mons Hecla in Iceland, Vesuvius, Terra del +Fuego, &c., because many shrieks and fearful cries are continually heard +thereabouts, and familiar apparitions of dead men, ghosts and goblins. + +<p><i>Their Offices, Operations, Study</i>.] Thus the devil reigns, and in a +thousand several shapes, “as a roaring lion still seeks whom he may +devour,” 1 Pet. v., by sea, land, air, as yet unconfined, though <a href="#note1219">[1219]</a> +some will have his proper place the air; all that space between us and the +moon for them that transgressed least, and hell for the wickedest of them, +<span lang="la">Hic velut in carcere ad finem mundi, tunc in locum funestiorum trudendi</span>, +as Austin holds <span class="cite">de Civit. Dei, c. 22, lib. 14, cap. 3 et 23</span>; but be +where he will, he rageth while he may to comfort himself, as <a href="#note1220">[1220]</a> +Lactantius thinks, with other men's falls, he labours all he can to bring +them into the same pit of perdition with him. For <a href="#note1221">[1221]</a>“men's miseries, +calamities, and ruins are the devil's banqueting dishes.” By many +temptations and several engines, he seeks to captivate our souls. The Lord +of Lies, saith <a href="#note1222">[1222]</a>Austin, “as he was deceived himself, he seeks to +deceive others,” the ringleader to all naughtiness, as he did by Eve and +Cain, Sodom and Gomorrah, so would he do by all the world. Sometimes he +tempts by covetousness, drunkenness, pleasure, pride, &c., errs, dejects, +saves, kills, protects, and rides some men, as they do their horses. He +studies our overthrow, and generally seeks our destruction; and although he +pretend many times human good, and vindicate himself for a god by curing of +several diseases, <span lang="la">aegris sanitatem, et caecis luminis usum restituendo</span>, +as Austin declares, <span class="cite">lib. 10, de civit Dei, cap. 6</span>, as Apollo, +Aesculapius, Isis, of old have done; divert plagues, assist them in wars, +pretend their happiness, yet <span lang="la">nihil his impurius, scelestius, nihil humano +generi infestius</span>, nothing so impure, nothing so pernicious, as may well +appear by their tyrannical and bloody sacrifices of men to Saturn and +Moloch, which are still in use among those barbarous Indians, their several +deceits and cozenings to keep men in obedience, their false oracles, +sacrifices, their superstitious impositions of fasts, penury, &c. Heresies, +superstitious observations of meats, times, &c., by which they <a href="#note1223">[1223]</a> +crucify the souls of mortal men, as shall be showed in our Treatise of +Religious Melancholy. <span lang="la">Modico adhuc tempore sinitur malignari</span>, as <a href="#note1224">[1224]</a> +Bernard expresseth it, by God's permission he rageth a while, hereafter to +be confined to hell and darkness, “which is prepared for him and his +angels,” <span class="bibcite">Mat. xxv</span>. + +<p>How far their power doth extend it is hard to determine; what the ancients +held of their effects, force and operations, I will briefly show you: Plato +in Critias, and after him his followers, gave out that these spirits or +devils, “were men's governors and keepers, our lords and masters, as we are +of our cattle.” <a href="#note1225">[1225]</a>“They govern provinces and kingdoms by oracles, +auguries,” dreams, rewards and punishments, prophecies, inspirations, +sacrifices, and religious superstitions, varied in as many forms as there +be diversity of spirits; they send wars, plagues, peace, sickness, health, +dearth, plenty, <a href="#note1226">[1226]</a><span lang="la">Adstantes hic jam nobis, spectantes, et +arbitrantes</span>, &c. as appears by those histories of Thucydides, Livius, +Dionysius Halicarnassus, with many others that are full of their wonderful +stratagems, and were therefore by those Roman and Greek commonwealths +adored and worshipped for gods with prayers and sacrifices, &c. <a href="#note1227">[1227]</a>In a +word, <span lang="la">Nihil magis quaerunt quam metum et admirationem hominum</span>; <a href="#note1228">[1228]</a>and +as another hath it, <span lang="la">Dici non potest, quam impotenti ardore in homines +dominium, et Divinos cultus maligni spiritus affectent</span>. <a href="#note1229">[1229]</a>Tritemius +in his book <span class="cite">de septem secundis</span>, assigns names to such angels as are +governors of particular provinces, by what authority I know not, and gives +them several jurisdictions. Asclepiades a Grecian, Rabbi Achiba the Jew, +Abraham Avenezra, and Rabbi Azariel, Arabians, (as I find them cited by +<a href="#note1230">[1230]</a>Cicogna) farther add, that they are not our governors only, <span lang="la">Sed ex +eorum concordia et discordia, boni et mali affectus promanant</span>, but as they +agree, so do we and our princes, or disagree; stand or fall. Juno was a +bitter enemy to Troy, Apollo a good friend, Jupiter indifferent, <span lang="la">Aequa +Venus Teucris, Pallas iniqua fuit</span>; some are for us still, some against us, +<span lang="la">Premente Deo, fert Deus alter opem</span>. Religion, policy, public and private +quarrels, wars are procured by them, and they are <a href="#note1231">[1231]</a>delighted perhaps +to see men fight, as men are with cocks, bulls and dogs, bears, &c., +plagues, dearths depend on them, our <span lang="la">bene</span> and <span lang="la">male esse</span>, and almost all +our other peculiar actions, (for as Anthony Rusea contends, <span class="cite">lib. 5, +cap. 18</span>, every man hath a good and a bad angel attending on him in +particular, all his life long, which Jamblichus calls <span lang="la">daemonem</span>,) +preferments, losses, weddings, deaths, rewards and punishments, and as +<a href="#note1232">[1232]</a>Proclus will, all offices whatsoever, <span lang="la">alii genetricem, alii +opificem potestatem habent</span>, &c. and several names they give them according +to their offices, as Lares, Indegites, Praestites, &c. When the Arcades in +that battle at Cheronae, which was fought against King Philip for the +liberty of Greece, had deceitfully carried themselves, long after, in the +very same place, <span lang="la">Diis Graeciae, ultoribus</span> (saith mine author) they were +miserably slain by Metellus the Roman: so likewise, in smaller matters, +they will have things fall out, as these <span lang="la">boni</span> and <span lang="la">mali genii</span> favour or +dislike us: <span lang="la">Saturni non conveniunt Jovialibus</span>, &c. He that is Saturninus +shall never likely be preferred. <a href="#note1233">[1233]</a>That base fellows are often +advanced, undeserving Gnathoes, and vicious parasites, whereas discreet, +wise, virtuous and worthy men are neglected and unrewarded; they refer to +those domineering spirits, or subordinate Genii; as they are inclined, or +favour men, so they thrive, are ruled and overcome; for as <a href="#note1234">[1234]</a>Libanius +supposeth in our ordinary conflicts and contentions, <span lang="la">Genius Genio cedit et +obtemperat</span>, one genius yields and is overcome by another. All particular +events almost they refer to these private spirits; and (as Paracelsus adds) +they direct, teach, inspire, and instruct men. Never was any man +extraordinary famous in any art, action, or great commander, that had not +<span lang="la">familiarem daemonem</span> to inform him, as Numa, Socrates, and many such, as +Cardan illustrates, <span class="cite">cap. 128</span>, <span lang="la">Arcanis prudentiae civilis</span>, <a href="#note1235">[1235]</a> +<span lang="la">Speciali siquidem gratia, se a Deo donari asserunt magi, a Geniis +caelestibus instrui, ab iis doceri</span>. But these are most erroneous paradoxes, +<span lang="la">ineptae et fabulosae nugae</span>, rejected by our divines and Christian churches. +'Tis true they have, by God's permission, power over us, and we find by +experience, that they can <a href="#note1236">[1236]</a>hurt not our fields only, cattle, goods, +but our bodies and minds. At Hammel in Saxony, <i>An.</i> 1484. 20 <i>Junii</i>, the +devil, in likeness of a pied piper, carried away 130 children that were +never after seen. Many times men are <a href="#note1237">[1237]</a>affrighted out of their wits, +carried away quite, as Scheretzius illustrates, <span class="cite">lib. 1, c. iv.</span>, and +severally molested by his means, Plotinus the Platonist, <span class="cite">lib. 14, +advers. Gnos.</span> laughs them to scorn, that hold the devil or spirits can +cause any such diseases. Many think he can work upon the body, but not upon +the mind. But experience pronounceth otherwise, that he can work both upon +body and mind. Tertullian is of this opinion, <span class="cite">c. 22.</span> <a href="#note1238">[1238]</a>“That he can +cause both sickness and health,” and that secretly. <a href="#note1239">[1239]</a>Taurellus adds +“by clancular poisons he can infect the bodies, and hinder the operations +of the bowels, though we perceive it not, closely creeping into them,” +saith <a href="#note1240">[1240]</a>Lipsius, and so crucify our souls: <span lang="la">Et nociva melancholia +furiosos efficit</span>. For being a spiritual body, he struggles with our +spirits, saith Rogers, and suggests (according to <a href="#note1241">[1241]</a>Cardan, <span lang="la">verba +sine voce, species sine visu</span>, envy, lust, anger, &c.) as he sees men +inclined. + +<p>The manner how he performs it, Biarmannus in his Oration against Bodine, +sufficiently declares. <a href="#note1242">[1242]</a>“He begins first with the phantasy, and moves +that so strongly, that no reason is able to resist.” Now the phantasy he +moves by mediation of humours; although many physicians are of opinion, +that the devil can alter the mind, and produce this disease of himself. +<span lang="la">Quibusdam medicorum visum</span>, saith <a href="#note1243">[1243]</a>Avicenna, <span lang="la">quod Melancholia +contingat a daemonio</span>. Of the same mind is Psellus and Rhasis the Arab. +<span class="cite">lib. 1. Tract. 9. Cont</span>. <a href="#note1244">[1244]</a>“That this disease proceeds especially +from the devil, and from him alone.” Arculanus, <span class="cite">cap. 6. in 9. Rhasis</span>, +Aelianus Montaltus, in his <span class="cite">9. cap</span>. Daniel Sennertus, <span class="cite">lib. 1. part. 2. +cap. 11.</span> confirm as much, that the devil can cause this disease; by reason +many times that the parties affected prophesy, speak strange language, but +<span lang="la">non sine interventu humoris</span>, not without the humour, as he interprets +himself; no more doth Avicenna, <span lang="la">si contingat a daemonio, sufficit nobis ut +convertat complexionem ad choleram nigram, et sit causa ejus propinqua +cholera nigra</span>; the immediate cause is choler adust, which <a href="#note1245">[1245]</a> +Pomponatius likewise labours to make good: Galgerandus of Mantua, a famous +physician, so cured a demoniacal woman in his time, that spake all +languages, by purging black choler, and thereupon belike this humour of +melancholy is called <span lang="la">balneum diaboli</span>, the devil's bath; the devil spying +his opportunity of such humours drives them many times to despair, fury, +rage, &c., mingling himself among these humours. This is that which +Tertullian avers, <span lang="la">Corporibus infligunt acerbos casus, animaeque repentinos, +membra distorquent, occulte repentes</span>, &c. and which Lemnius goes about to +prove, <span lang="la">Immiscent se mali Genii pravis humoribus, atque atrae, bili</span>, &c. +And <a href="#note1246">[1246]</a>Jason Pratensis, “that the devil, being a slender +incomprehensible spirit, can easily insinuate and wind himself into human +bodies, and cunningly couched in our bowels vitiate our healths, terrify +our souls with fearful dreams, and shake our minds with furies.” And in +another place, “These unclean spirits settled in our bodies, and now mixed +with our melancholy humours, do triumph as it were, and sport themselves as +in another heaven.” Thus he argues, and that they go in and out of our +bodies, as bees do in a hive, and so provoke and tempt us as they perceive +our temperature inclined of itself, and most apt to be deluded. <a href="#note1247">[1247]</a> +Agrippa and <a href="#note1248">[1248]</a>Lavater are persuaded, that this humour invites the +devil to it, wheresoever it is in extremity, and of all other, melancholy +persons are most subject to diabolical temptations and illusions, and most +apt to entertain them, and the Devil best able to work upon them. But +whether by obsession, or possession, or otherwise, I will not determine; +'tis a difficult question. Delrio the Jesuit, <span class="cite">Tom. 3. lib. 6.</span> Springer +and his colleague, <span class="cite">mall. malef</span>. Pet. Thyreus the Jesuit, <span class="cite">lib. de +daemoniacis, de locis infestis, de Terrificationibus nocturnis</span>, Hieronymus +Mengus <span class="cite">Flagel. daem</span>. and others of that rank of pontifical writers, it +seems, by their exorcisms and conjurations approve of it, having forged +many stories to that purpose. A nun did eat a lettuce <a href="#note1249">[1249]</a>without grace, +or signing it with the sign of the cross, and was instantly possessed. +Durand. <span class="cite">lib. 6. Rationall. c. 86. numb. 8.</span> relates that he saw a +wench possessed in Bononia with two devils, by eating an unhallowed +pomegranate, as she did afterwards confess, when she was cured by +exorcisms. And therefore our Papists do sign themselves so often with the +sign of the cross, <span lang="la">Ne daemon ingredi ausit</span>, and exorcise all manner of +meats, as being unclean or accursed otherwise, as Bellarmine defends. Many +such stories I find amongst pontifical writers, to prove their assertions, +let them free their own credits; some few I will recite in this kind out of +most approved physicians. Cornelius Gemma, <span class="cite">lib. 2. de nat. mirac. c. 4.</span> +relates of a young maid, called Katherine Gualter, a cooper's daughter, +<i>an.</i> 1571. that had such strange passions and convulsions, three men could +not sometimes hold her; she purged a live eel, which he saw, a foot and a +half long, and touched it himself; but the eel afterwards vanished; she +vomited some twenty-four pounds of fulsome stuff of all colours, twice a +day for fourteen days; and after that she voided great balls of hair, +pieces of wood, pigeon's dung, parchment, goose dung, coals; and after them +two pounds of pure blood, and then again coals and stones, or which some +had inscriptions bigger than a walnut, some of them pieces of glass, brass, +&c. besides paroxysms of laughing, weeping and ecstasies, &c. <span lang="la">Et hoc +(inquit) cum horore vidi</span>, this I saw with horror. They could do no good on +her by physic, but left her to the clergy. Marcellus Donatus, <span class="cite">lib. 2. +c. 1. de med. mirab.</span> hath such another story of a country fellow, that +had four knives in his belly, <span lang="la">Instar serrae dentatos</span>, indented like a saw, +every one a span long, and a wreath of hair like a globe, with much baggage +of like sort, wonderful to behold: how it should come into his guts, he +concludes, <span lang="la">Certe non alio quam daemonis astutia et dolo</span>, (could assuredly +only have been through the artifice of the devil). Langius, <span class="cite">Epist. med. +lib. 1. Epist. 38.</span> hath many relations to this effect, and so hath +Christophorus a Vega: Wierus, Skenkius, Scribanius, all agree that they are +done by the subtlety and illusion of the devil. If you shall ask a reason +of this, 'tis to exercise our patience; for as <a href="#note1250">[1250]</a>Tertullian holds, +<span lang="la">Virtus non est virtus, nisi comparem habet aliquem, in quo superando vim +suam ostendat</span> 'tis to try us and our faith, 'tis for our offences, and for +the punishment of our sins, by God's permission they do it, <span lang="la">Carnifices +vindictae justae Dei</span>, as <a href="#note1251">[1251]</a>Tolosanus styles them, Executioners of his +will; or rather as David, <span class="bibcite">Ps. 78. ver. 49</span>. “He cast upon them the +fierceness of his anger, indignation, wrath, and vexation, by sending out +of evil angels:” so did he afflict Job, Saul, the Lunatics and demoniacal +persons whom Christ cured, <span class="bibcite">Mat. iv. 8. Luke iv. 11. Luke xiii. Mark ix. +Tobit. viii. 3</span>. &c. This, I say, happeneth for a punishment of sin, for +their want of faith, incredulity, weakness, distrust, &c. +</div> +<div class="subsection"> +<h4><a name="1.2.1.3"></a>SUBSECT. III.—<i>Of Witches and Magicians, how they cause Melancholy</i>.</h4> + +<p>You have heard what the devil can do of himself, now you shall hear what he +can perform by his instruments, who are many times worse (if it be +possible) than he himself, and to satisfy their revenge and lust cause more +mischief, <span lang="la">Multa enim mala non egisset daemon, nisi provocatus a sagis</span>, as +<a href="#note1252">[1252]</a>Erastus thinks; much harm had never been done, had he not been +provoked by witches to it. He had not appeared in Samuel's shape, if the +Witch of Endor had let him alone; or represented those serpents in +Pharaoh's presence, had not the magicians urged him unto it; <span lang="la">Nec morbos +vel hominibus, vel brutis infligeret</span> (Erastus maintains) <span lang="la">si sagae +quiescerent</span>; men and cattle might go free, if the witches would let him +alone. Many deny witches at all, or if there be any they can do no harm; of +this opinion is Wierus, <span class="cite">lib. 3. cap. 53. de praestig. daem</span>. Austin +Lerchemer a Dutch writer, Biarmanus, Ewichius, Euwaldus, our countryman +Scot; with him in Horace, +<div class="poem" lang="la"> +<div class="line">Somnia, terrores Magicos, miracula, sagas,</div> +<div class="line">Nocturnos Lemures, portentaque Thessala risu</div> +<div class="line">Excipiunt.———</div> +</div> +<div class="poem"> +<div class="line">Say, can you laugh indignant at the schemes</div> +<div class="line">Of magic terrors, visionary dreams,</div> +<div class="line">Portentous wonders, witching imps of Hell,</div> +<div class="line">The nightly goblin, and enchanting spell?</div> +</div> +They laugh at all such stories; but on the contrary are most lawyers, +divines, physicians, philosophers, Austin, Hemingius, Danaeus, Chytraeus, +Zanchius, Aretius, &c. Delrio, Springer, <a href="#note1253">[1253]</a>Niderius, <span class="cite">lib. 5.</span> +Fornicar. Guiatius, Bartolus, <span class="cite">consil. 6. tom. 1. Bodine, daemoniant. lib +2. cap. 8.</span> Godelman, Damhoderius, &c. Paracelsus, Erastus, Scribanius, +Camerarius, &c. The parties by whom the devil deals, may be reduced to +these two, such as command him in show at least, as conjurors, and +magicians, whose detestable and horrid mysteries are contained in their +book called <a href="#note1254">[1254]</a>Arbatell; <span lang="la">daemonis enim advocati praesto sunt, seque +exorcismis et conjurationibus quasi cogi patiuntur, ut miserum magorum +genus, in impietate detineant</span>. Or such as are commanded, as witches, that +deal <span lang="la">ex parte implicite</span>, or <span lang="la">explicite</span>, as the <a href="#note1255">[1255]</a>king hath well +defined; many subdivisions there are, and many several species of +sorcerers, witches, enchanters, charmers, &c. They have been tolerated +heretofore some of them; and magic hath been publicly professed in former +times, in <a href="#note1256">[1256]</a>Salamanca, <a href="#note1257">[1257]</a>Krakow, and other places, though after +censured by several <a href="#note1258">[1258]</a>Universities, and now generally contradicted, +though practised by some still, maintained and excused, <span lang="la">Tanquam res +secreta quae non nisi viris magnis et peculiari beneficio de Coelo +instructis communicatur</span> (I use <a href="#note1259">[1259]</a>Boesartus his words) and so far +approved by some princes, <span lang="la">Ut nihil ausi aggredi in politicis, in sacris, +in consiliis, sine eorum arbitrio</span>; they consult still with them, and dare +indeed do nothing without their advice. Nero and Heliogabalus, Maxentius, +and Julianus Apostata, were never so much addicted to magic of old, as some +of our modern princes and popes themselves are nowadays. Erricus, King of +Sweden, had an <a href="#note1260">[1260]</a>enchanted cap, by virtue of which, and some magical +murmur or whispering terms, he could command spirits, trouble the air, and +make the wind stand which way he would, insomuch that when there was any +great wind or storm, the common people were wont to say, the king now had +on his conjuring cap. But such examples are infinite. That which they can +do, is as much almost as the devil himself, who is still ready to satisfy +their desires, to oblige them the more unto him. They can cause tempests, +storms, which is familiarly practised by witches in Norway, Iceland, as I +have proved. They can make friends enemies, and enemies friends by +philters; <a href="#note1261">[1261]</a><span lang="la">Turpes amores conciliare</span>, enforce love, tell any man +where his friends are, about what employed, though in the most remote +places; and if they will, <a href="#note1262">[1262]</a>“bring their sweethearts to them by night, +upon a goat's back flying in the air.” Sigismund Scheretzius, <span class="cite">part. 1. +cap. 9. de spect.</span> reports confidently, that he conferred with sundry such, +that had been so carried many miles, and that he heard witches themselves +confess as much; hurt and infect men and beasts, vines, corn, cattle, +plants, make women abortive, not to conceive, <a href="#note1263">[1263]</a>barren, men and women +unapt and unable, married and unmarried, fifty several ways, saith Bodine, +<span class="cite">lib. 2. c. 2.</span> fly in the air, meet when and where they will, as Cicogna +proves, and Lavat. <span class="cite">de spec. part. 2. c. 17.</span> “steal young children out +of their cradles, <span lang="la">ministerio daemonum</span>, and put deformed in their rooms, +which we call changelings,” saith <a href="#note1264">[1264]</a>Scheretzius, <span class="cite">part. 1. c. 6.</span> +make men victorious, fortunate, eloquent; and therefore in those ancient +monomachies and combats they were searched of old, <a href="#note1265">[1265]</a>they had no +magical charms; they can make <a href="#note1266">[1266]</a>stick frees, such as shall endure a +rapier's point, musket shot, and never be wounded: of which read more in +Boissardus, <span class="cite">cap. 6. de Magia</span>, the manner of the adjuration, and by whom +'tis made, where and how to be used <span lang="la">in expeditionibus bellicis, praeliis, +duellis</span>, &c., with many peculiar instances and examples; they can walk in +fiery furnaces, make men feel no pain on the rack, <span lang="la">aut alias torturas +sentire</span>; they can stanch blood, <a href="#note1267">[1267]</a>represent dead men's shapes, alter +and turn themselves and others into several forms, at their pleasures. +<a href="#note1268">[1268]</a>Agaberta, a famous witch in Lapland, would do as much publicly to +all spectators, <span lang="la">Modo Pusilla, modo anus, modo procera ut quercus, modo +vacca, avis, coluber</span>, &c. Now young, now old, high, low, like a cow, like +a bird, a snake, and what not? She could represent to others what forms +they most desired to see, show them friends absent, reveal secrets, <span lang="la">maxima +omnium admiratione</span>, &c. And yet for all this subtlety of theirs, as +Lipsius well observes, <span class="cite">Physiolog. Stoicor. lib. 1. cap. 17.</span> neither +these magicians nor devils themselves can take away gold or letters out of +mine or Crassus' chest, <span lang="la">et Clientelis suis largiri</span>, for they are base, +poor, contemptible fellows most part; as <a href="#note1269">[1269]</a>Bodine notes, they can do +nothing <span lang="la">in Judicum decreta aut poenas, in regum concilia vel arcana, nihil +in rem nummariam aut thesauros</span>, they cannot give money to their clients, +alter judges' decrees, or councils of kings, these <span lang="la">minuti Genii</span> cannot do +it, <span lang="la">altiores Genii hoc sibi adservarunt</span>, the higher powers reserve these +things to themselves. Now and then peradventure there may be some more +famous magicians like Simon Magus, <a href="#note1270">[1270]</a>Apollonius Tyaneus, Pasetes, +Jamblichus, <a href="#note1271">[1271]</a>Odo de Stellis, that for a time can build castles in the +air, represent armies, &c., as they are <a href="#note1272">[1272]</a>said to have done, command +wealth and treasure, feed thousands with all variety of meats upon a +sudden, protect themselves and their followers from all princes' +persecutions, by removing from place to place in an instant, reveal +secrets, future events, tell what is done in far countries, make them +appear that died long since, and do many such miracles, to the world's +terror, admiration and opinion of deity to themselves, yet the devil +forsakes them at last, they come to wicked ends, and <span lang="la">raro aut nunquam</span> +such impostors are to be found. The vulgar sort of them can work no such +feats. But to my purpose, they can, last of all, cure and cause most +diseases to such as they love or hate, and this of <a href="#note1273">[1273]</a>melancholy +amongst the rest. Paracelsus, <span class="cite">Tom. 4. de morbis amentium, Tract. 1.</span> in +express words affirms; <span lang="la">Multi fascinantur in melancholiam</span>, many are +bewitched into melancholy, out of his experience. The same saith Danaeus, +<span class="cite">lib. 3. de sortiariis</span>. <span lang="la">Vidi, inquit, qui Melancholicos morbos +gravissimos induxerunt</span>: I have seen those that have caused melancholy in +the most grievous manner, <a href="#note1274">[1274]</a>dried up women's paps, cured gout, palsy; +this and apoplexy, falling sickness, which no physic could help, <span lang="la">solu +tactu</span>, by touch alone. Ruland in his <span class="cite">3 Cent. Cura 91.</span> gives an instance of +one David Helde, a young man, who by eating cakes which a witch gave him, +<span lang="la">mox delirare coepit</span>, began to dote on a sudden, and was instantly mad: F. +H. D. in <a href="#note1275">[1275]</a>Hildesheim, consulted about a melancholy man, thought his +disease was partly magical, and partly natural, because he vomited pieces +of iron and lead, and spake such languages as he had never been taught; but +such examples are common in Scribanius, Hercules de Saxonia, and others. +The means by which they work are usually charms, images, as that in Hector +Boethius of King Duffe; characters stamped of sundry metals, and at such +and such constellations, knots, amulets, words, philters, &c., which +generally make the parties affected, melancholy; as <a href="#note1276">[1276]</a>Monavius +discourseth at large in an epistle of his to Acolsius, giving instance in a +Bohemian baron that was so troubled by a philter taken. Not that there is +any power at all in those spells, charms, characters, and barbarous words; +but that the devil doth use such means to delude them. <span lang="la">Ut fideles inde +magos</span> (saith <a href="#note1277">[1277]</a>Libanius) <span lang="la">in officio retineat, tum in consortium +malefactorum vocet.</span> +</div> +<div class="subsection"> +<h4><a name="1.2.1.4"></a>SUBSECT. IV.—<i>Stars a cause. Signs from Physiognomy, Metoposcopy, Chiromancy</i>.</h4> + +<p>Natural causes are either primary and universal, or secondary and more +particular. Primary causes are the heavens, planets, stars, &c., by their +influence (as our astrologers hold) producing this and such like effects. I +will not here stand to discuss <span lang="la">obiter</span>, whether stars be causes, or signs; +or to apologise for judical astrology. If either Sextus Empericus, Picus +Mirandula, Sextus ab Heminga, Pererius, Erastus, Chambers, &c., have so far +prevailed with any man, that he will attribute no virtue at all to the +heavens, or to sun, or moon, more than he doth to their signs at an +innkeeper's post, or tradesman's shop, or generally condemn all such +astrological aphorisms approved by experience: I refer him to Bellantius, +Pirovanus, Marascallerus, Goclenius, Sir Christopher Heidon, &c. If thou +shalt ask me what I think, I must answer, <span lang="la">nam et doctis hisce erroribus +versatus sum</span>, (for I am conversant with these learned errors,) they do +incline, but not compel; no necessity at all: <a href="#note1278">[1278]</a><span lang="la">agunt non cogunt</span>: +and so gently incline, that a wise man may resist them; <span lang="la">sapiens +dominabitur astris</span>: they rule us, but God rules them. All this (methinks) +<a href="#note1279">[1279]</a>Joh. de Indagine hath comprised in brief, <span lang="la">Quaeris a me quantum in +nobis operantur astra</span>? &c. “Wilt thou know how far the stars work upon us? +I say they do but incline, and that so gently, that if we will be ruled by +reason, they have no power over us; but if we follow our own nature, and be +led by sense, they do as much in us as in brute beasts, and we are no +better.” So that, I hope, I may justly conclude with <a href="#note1280">[1280]</a>Cajetan, +<span lang="la">Coelum est vehiculum divinae virtutis</span>, &c., that the heaven is God's +instrument, by mediation of which he governs and disposeth these elementary +bodies; or a great book, whose letters are the stars, (as one calls it,) +wherein are written many strange things for such as can read, <a href="#note1281">[1281]</a>“or an +excellent harp, made by an eminent workman, on which, he that can but play, +will make most admirable music.” But to the purpose. + +<p><a href="#note1282">[1282]</a>Paracelsus is of opinion, “that a physician without the knowledge of +stars can neither understand the cause or cure of any disease, either of +this or gout, not so much as toothache; except he see the peculiar geniture +and scheme of the party effected.” And for this proper malady, he will have +the principal and primary cause of it proceed from the heaven, ascribing +more to stars than humours, <a href="#note1283">[1283]</a>“and that the constellation alone many +times produceth melancholy, all other causes set apart.” He gives instance +in lunatic persons, that are deprived of their wits by the moon's motion; +and in another place refers all to the ascendant, and will have the true +and chief cause of it to be sought from the stars. Neither is it his +opinion only, but of many Galenists and philosophers, though they do not so +peremptorily maintain as much. “This variety of melancholy symptoms +proceeds from the stars,” saith <a href="#note1284">[1284]</a>Melancthon: the most generous +melancholy, as that of Augustus, comes from the conjunction of Saturn and +Jupiter in Libra: the bad, as that of Catiline's, from the meeting of +Saturn and the moon in Scorpio. Jovianus Pontanus, in his tenth book, and +thirteenth chapter <span lang="la">de rebus coelestibus</span>, discourseth to this purpose at +large, <span lang="la">Ex atra bile varii generantur morbi</span>, &c., <a href="#note1285">[1285]</a>“many diseases +proceed from black choler, as it shall be hot or cold; and though it be +cold in its own nature, yet it is apt to be heated, as water may be made to +boil, and burn as bad as fire; or made cold as ice: and thence proceed such +variety of symptoms, some mad, some solitary, some laugh, some rage,” &c. +The cause of all which intemperance he will have chiefly and primarily +proceed from the heavens, <a href="#note1286">[1286]</a>“from the position of Mars, Saturn, and +Mercury.” His aphorisms be these, <a href="#note1287">[1287]</a>“Mercury in any geniture, if he +shall be found in Virgo, or Pisces his opposite sign, and that in the +horoscope, irradiated by those quartile aspects of Saturn or Mars, the +child shall be mad or melancholy.” Again, <a href="#note1288">[1288]</a>“He that shall have Saturn +and Mars, the one culminating, the other in the fourth house, when he shall +be born, shall be melancholy, of which he shall be cured in time, if +Mercury behold them. <a href="#note1289">[1289]</a>If the moon be in conjunction or opposition at +the birth time with the sun, Saturn or Mars, or in a quartile aspect with +them,” (<span lang="la">e malo coeli loco</span>, Leovitius adds,) “many diseases are signified, +especially the head and brain is like to be misaffected with pernicious +humours, to be melancholy, lunatic, or mad,” Cardan adds, <span lang="la">quarta luna +natos</span>, eclipses, earthquakes. Garcaeus and Leovitius will have the chief +judgment to be taken from the lord of the geniture, or where there is an +aspect between the moon and Mercury, and neither behold the horoscope, or +Saturn and Mars shall be lord of the present conjunction or opposition in +Sagittarius or Pisces, of the sun or moon, such persons are commonly +epileptic, dote, demoniacal, melancholy: but see more of these aphorisms +in the above-named Pontanus. Garcaeus, <span class="cite">cap. 23. de Jud. genitur. Schoner. +lib. 1. cap. 8</span>, which he hath gathered out of <a href="#note1290">[1290]</a>Ptolemy, Albubater, +and some other Arabians, Junctine, Ranzovius, Lindhout, Origen, &c. But +these men you will reject peradventure, as astrologers, and therefore +partial judges; then hear the testimony of physicians, Galenists +themselves. <a href="#note1291">[1291]</a>Carto confesseth the influence of stars to have a great +hand to this peculiar disease, so doth Jason Pratensis, Lonicerius +<span class="cite">praefat. de Apoplexia</span>, Ficinus, Fernelius, &c. <a href="#note1292">[1292]</a>P. Cnemander +acknowledgeth the stars an universal cause, the particular from parents, +and the use of the six non-natural things. Baptista Port. <span class="cite">mag. l. 1. c. +10, 12, 15</span>, will have them causes to every particular <span lang="la">individium</span>. +Instances and examples, to evince the truth of those aphorisms, are common +amongst those astrologian treatises. Cardan, in his thirty-seventh +geniture, gives instance in Matth. Bolognius. <span class="cite">Camerar. hor. natalit. +centur. 7. genit. 6. et 7.</span> of Daniel Gare, and others; but see Garcaeus, +<span class="cite">cap. 33.</span> Luc. Gauricus, <span class="cite">Tract. 6. de Azemenis</span>, &c. The time of this +melancholy is, when the significators of any geniture are directed +according to art, as the hor: moon, hylech, &c. to the hostile beams or +terms of &♄ and ♂ especially, or any fixed star +of their nature, or if &♄ by his revolution or transitus, +shall offend any of those radical promissors in the geniture. + +<p>Other signs there are taken from physiognomy, metoposcopy, chiromancy, +which because Joh. de Indagine, and Rotman, the landgrave of Hesse his +mathematician, not long since in his Chiromancy; Baptista Porta, in his +celestial Physiognomy, have proved to hold great affinity with astrology, +to satisfy the curious, I am the more willing to insert. + +<p>The general notions <a href="#note1293">[1293]</a>physiognomers give, be these; “black colour +argues natural melancholy; so doth leanness, hirsuteness, broad veins, much +hair on the brows,” saith <a href="#note1294">[1294]</a>Gratanarolus, <span class="cite">cap. 7</span>, and a little head, +out of Aristotle, high sanguine, red colour, shows head melancholy; they +that stutter and are bald, will be soonest melancholy, (as Avicenna +supposeth,) by reason of the dryness of their brains; but he that will know +more of the several signs of humour and wits out of physiognomy, let him +consult with old Adamantus and Polemus, that comment, or rather paraphrase +upon Aristotle's Physiognomy, Baptista Porta's four pleasant books, Michael +Scot <span class="cite">de secretis naturae</span>, John de Indagine, Montaltus, Antony Zara. <span class="cite">anat. +ingeniorum, sect. 1. memb. 13. et lib. 4.</span> + +<p>Chiromancy hath these aphorisms to foretell melancholy, Tasneir. <span class="cite">lib. 5. +cap. 2</span>, who hath comprehended the sum of John de Indagine: Tricassus, +Corvinus, and others in his book, thus hath it; <a href="#note1295">[1295]</a>“The Saturnine line +going from the rascetta through the hand, to Saturn's mount, and there +intersected by certain little lines, argues melancholy; so if the vital and +natural make an acute angle, Aphorism 100. The saturnine, hepatic, and +natural lines, making a gross triangle in the hand, argue as much;” which +Goclenius, <span class="cite">cap. 5. Chiros.</span> repeats verbatim out of him. In general they +conclude all, that if Saturn's mount be full of many small lines and +intersections, <a href="#note1296">[1296]</a>“such men are most part melancholy, miserable and +full of disquietness, care and trouble, continually vexed with anxious and +bitter thoughts, always sorrowful, fearful, suspicious; they delight in +husbandry, buildings, pools, marshes, springs, woods, walks,” &c. Thaddaeus +Haggesius, in his <span class="cite">Metoposcopia</span>, hath certain aphorisms derived from +Saturn's lines in the forehead, by which he collects a melancholy +disposition; and <a href="#note1297">[1297]</a>Baptista Porta makes observations from those other +parts of the body, as if a spot be over the spleen; <a href="#note1298">[1298]</a>“or in the +nails; if it appear black, it signifieth much care, grief, contention, and +melancholy;” the reason he refers to the humours, and gives instance in +himself, that for seven years space he had such black spots in his nails, +and all that while was in perpetual lawsuits, controversies for his +inheritance, fear, loss of honour, banishment, grief, care, &c. and when +his miseries ended, the black spots vanished. Cardan, in his book <span class="cite">de +libris propriis</span>, tells such a story of his own person, that a little +before his son's death, he had a black spot, which appeared in one of his +nails; and dilated itself as he came nearer to his end. But I am over +tedious in these toys, which howsoever, in some men's too severe censures, +they may be held absurd and ridiculous, I am the bolder to insert, as not +borrowed from circumforanean rogues and gipsies, but out of the writings of +worthy philosophers and physicians, yet living some of them, and religious +professors in famous universities, who are able to patronise that which +they have said, and vindicate themselves from all cavillers and ignorant +persons. +</div> +<div class="subsection"> +<h4><a name="1.2.1.5"></a>SUBSECT. V.—<i>Old age a cause</i>.</h4> + +<p>Secondary peculiar causes efficient, so called in respect of the other +precedent, are either <span lang="la">congenitae, internae, innatae</span>, as they term them, +inward, innate, inbred; or else outward and adventitious, which happen to +us after we are born: congenite or born with us, are either natural, as old +age, or <span lang="la">praeter naturam</span> (as <a href="#note1299">[1299]</a>Fernelius calls it) that +distemperature, which we have from our parent's seed, it being an +hereditary disease. The first of these, which is natural to all, and which +no man living can avoid, is <a href="#note1300">[1300]</a>old age, which being cold and dry, and +of the same quality as melancholy is, must needs cause it, by diminution of +spirits and substance, and increasing of adust humours; therefore <a href="#note1301">[1301]</a> +Melancthon avers out of Aristotle, as an undoubted truth, <span lang="la">Senes plerunque +delirasse in senecta</span>, that old men familiarly dote, <span lang="la">ob atram bilem</span>, for +black choler, which is then superabundant in them: and Rhasis, that Arabian +physician, in his <span class="cite">Cont. lib. 1. cap. 9</span>, calls it <a href="#note1302">[1302]</a>“a necessary and +inseparable accident,” to all old and decrepit persons. After seventy years +(as the Psalmist saith) <a href="#note1303">[1303]</a>“all is trouble and sorrow;” and common +experience confirms the truth of it in weak and old persons, especially +such as have lived in action all their lives, had great employment, much +business, much command, and many servants to oversee, and leave off <span lang="la">ex +abrupto</span>; as <a href="#note1304">[1304]</a>Charles the Fifth did to King Philip, resign up all on +a sudden; they are overcome with melancholy in an instant: or if they do +continue in such courses, they dote at last, (<span lang="la">senex bis puer</span>,) and are +not able to manage their estates through common infirmities incident in +their age; full of ache, sorrow and grief, children again, dizzards, they +carl many times as they sit, and talk to themselves, they are angry, +waspish, displeased with every thing, “suspicious of all, wayward, +covetous, hard” (saith Tully,) “self-willed, superstitious, self-conceited, +braggers and admirers of themselves,” as <a href="#note1305">[1305]</a>Balthazar Castilio hath +truly noted of them.<a href="#note1306">[1306]</a>This natural infirmity is most eminent in old +women, and such as are poor, solitary, live in most base esteem and +beggary, or such as are witches; insomuch that Wierus, Baptista Porta, +Ulricus Molitor, Edwicus, do refer all that witches are said to do, to +imagination alone, and this humour of melancholy. And whereas it is +controverted, whether they can bewitch cattle to death, ride in the air +upon a cowl-staff out of a chimney-top, transform themselves into cats, +dogs, &c., translate bodies from place to place, meet in companies, and +dance, as they do, or have carnal copulation with the devil, they ascribe +all to this redundant melancholy, which domineers in them, to <a href="#note1307">[1307]</a> +somniferous potions, and natural causes, the devil's policy. <span lang="la">Non laedunt +omnino</span> (saith Wierus) <span lang="la">aut quid mirum faciunt</span>, (<span class="cite">de Lamiis, lib. 3. +cap. 36</span>), <span lang="la">ut putatur, solam vitiatam habent phantasiam</span>; they do no +such wonders at all, only their <a href="#note1308">[1308]</a>brains are crazed. <a href="#note1309">[1309]</a>“They +think they are witches, and can do hurt, but do not.” But this opinion +Bodine, Erastus, Danaeus, Scribanius, Sebastian Michaelis, Campanella <span class="cite">de +Sensu rerum, lib. 4. cap. 9.</span> <a href="#note1310">[1310]</a>Dandinus the Jesuit, <span class="cite">lib. 2. de +Animae explode</span>; <a href="#note1311">[1311]</a>Cicogna confutes at large. That witches are +melancholy, they deny not, but not out of corrupt phantasy alone, so to +delude themselves and others, or to produce such effects. +</div> +<div class="subsection"> +<h4><a name="1.2.1.6"></a>SUBSECT. VI.—<i>Parents a cause by Propagation</i>.</h4> + +<p>That other inward inbred cause of Melancholy is our temperature, in whole +or part, which we receive from our parents, which <a href="#note1312">[1312]</a>Fernelius calls +<span lang="la">Praeter naturam</span>, or unnatural, it being an hereditary disease; for as he +justifies <a href="#note1313">[1313]</a><span lang="la">Quale parentum maxime patris semen obtigerit, tales +evadunt similares spermaticaeque paries, quocunque etiam morbo Pater quum +generat tenetur, cum semine transfert, in Prolem</span>; such as the temperature +of the father is, such is the son's, and look what disease the father had +when he begot him, his son will have after him; <a href="#note1314">[1314]</a>“and is as well +inheritor of his infirmities, as of his lands. And where the complexion and +constitution of the father is corrupt, there (<a href="#note1315">[1315]</a>saith Roger Bacon) the +complexion and constitution of the son must needs be corrupt, and so the +corruption is derived from the father to the son.” Now this doth not so +much appear in the composition of the body, according to that of +Hippocrates, <a href="#note1316">[1316]</a>“in habit, proportion, scars, and other lineaments; but +in manners and conditions of the mind,” +<span lang="la">Et patrum in natos abeunt cum semine mores.</span> + +<p>Seleucus had an anchor on his thigh, so had his posterity, as Trogus +records, <span class="cite">lib. 15.</span> Lepidus, in Pliny <span class="cite">l. 7. c. 17</span>, was purblind, so was his +son. That famous family of Aenobarbi were known of old, and so surnamed from +their red beards; the Austrian lip, and those Indian flat noses are +propagated, the Bavarian chin, and goggle eyes amongst the Jews, as <a href="#note1317">[1317]</a> +Buxtorfius observes; their voice, pace, gesture, looks, are likewise +derived with all the rest of their conditions and infirmities; such a +mother, such a daughter; their very <a href="#note1318">[1318]</a>affections Lemnius contends “to +follow their seed, and the malice and bad conditions of children are many +times wholly to be imputed to their parents;” I need not therefore make any +doubt of Melancholy, but that it is an hereditary disease. <a href="#note1319">[1319]</a> +Paracelsus in express words affirms it, <span class="cite">lib. de morb. amentium to. 4. +tr. 1</span>; so doth <a href="#note1320">[1320]</a>Crato in an Epistle of his to Monavius. So doth +Bruno Seidelius in his book <span class="cite">de morbo incurab.</span> Montaltus proves, <span class="cite">cap. 11</span>, +out of Hippocrates and Plutarch, that such hereditary dispositions are +frequent, <span lang="la">et hanc (inquit) fieri reor ob participatam melancholicam +intemperantiam</span> (speaking of a patient) I think he became so by +participation of Melancholy. Daniel Sennertus, <span class="cite">lib. 1. part 2. cap. 9</span>, will +have his melancholy constitution derived not only from the father to the +son, but to the whole family sometimes; <span lang="la">Quandoque totis familiis +hereditativam</span>, <a href="#note1321">[1321]</a>Forestus, in his medicinal observations, illustrates +this point, with an example of a merchant, his patient, that had this +infirmity by inheritance; so doth Rodericus a Fonseca, <span class="cite">tom. 1. consul. 69</span>, +by an instance of a young man that was so affected <span lang="la">ex matre melancholica</span>, +had a melancholy mother, <span lang="la">et victu melancholico</span>, and bad diet together. +Ludovicus Mercatus, a Spanish physician, in that excellent Tract which he +hath lately written of hereditary diseases, <span class="cite">tom. 2. oper. lib. 5</span>, reckons +up leprosy, as those <a href="#note1322">[1322]</a>Galbots in Gascony, hereditary lepers, pox, +stone, gout, epilepsy, &c. Amongst the rest, this and madness after a set +time comes to many, which he calls a miraculous thing in nature, and sticks +for ever to them as an incurable habit. And that which is more to be +wondered at, it skips in some families the father, and goes to the son, +<a href="#note1323">[1323]</a>“or takes every other, and sometimes every third in a lineal +descent, and doth not always produce the same, but some like, and a +symbolizing disease.” These secondary causes hence derived, are commonly so +powerful, that (as <a href="#note1324">[1324]</a>Wolfius holds) <span lang="la">saepe mutant decreta siderum</span>, +they do often alter the primary causes, and decrees of the heavens. For +these reasons, belike, the Church and commonwealth, human and Divine laws, +have conspired to avoid hereditary diseases, forbidding such marriages as +are any whit allied; and as Mercatus adviseth all families to take such, +<span lang="la">si fieri possit quae maxime distant natura</span>, and to make choice of those +that are most differing in complexion from them; if they love their own, +and respect the common good. And sure, I think, it hath been ordered by +God's especial providence, that in all ages there should be (as usually +there is) once in <a href="#note1325">[1325]</a>600 years, a transmigration of nations, to amend +and purify their blood, as we alter seed upon our land, and that there +should be as it were an inundation of those northern Goths and Vandals, and +many such like people which came out of that continent of Scandia and +Sarmatia (as some suppose) and overran, as a deluge, most part of Europe +and Africa, to alter for our good, our complexions, which were much defaced +with hereditary infirmities, which by our lust and intemperance we had +contracted. A sound generation of strong and able men were sent amongst us, +as those northern men usually are, innocuous, free from riot, and free from +diseases; to qualify and make us as those poor naked Indians are generally +at this day; and those about Brazil (as a late <a href="#note1326">[1326]</a>writer observes), in +the Isle of Maragnan, free from all hereditary diseases, or other +contagion, whereas without help of physic they live commonly 120 years or +more, as in the Orcades and many other places. Such are the common effects +of temperance and intemperance, but I will descend to particular, and show +by what means, and by whom especially, this infirmity is derived unto us. + +<p><span lang="la">Filii ex senibus nati, raro sunt firmi temperamenti</span>, old men's children +are seldom of a good temperament, as Scoltzius supposeth, <span class="cite">consult. 177</span>, and +therefore most apt to this disease; and as <a href="#note1327">[1327]</a>Levinus Lemnius farther +adds, old men beget most part wayward, peevish, sad, melancholy sons, and +seldom merry. He that begets a child on a full stomach, will either have a +sick child, or a crazed son (as <a href="#note1328">[1328]</a>Cardan thinks), <span class="cite">contradict. med. +lib. 1. contradict. 18</span>, or if the parents be sick, or have any great +pain of the head, or megrim, headache, (Hieronymus Wolfius <a href="#note1329">[1329]</a>doth +instance in a child of Sebastian Castalio's); if a drunken man get a child, +it will never likely have a good brain, as Gellius argues, <span class="cite">lib. 12. cap. 1.</span> +<span lang="la">Ebrii gignunt Ebrios</span>, one drunkard begets another, saith <a href="#note1330">[1330]</a>Plutarch, +<span class="cite">symp. lib. 1. quest. 5</span>, whose sentence <a href="#note1331">[1331]</a>Lemnius approves, <span class="cite">l. 1. +c. 4.</span> Alsarius Crutius, <span class="cite">Gen. de qui sit med. cent. 3. fol. 182.</span> +Macrobius, <span class="cite">lib. 1.</span> Avicenna, <span class="cite">lib. 3. Fen. 21. Tract 1. cap. 8</span>, and +Aristotle himself, <span class="cite">sect. 2. prob. 4</span>, foolish, drunken, or hair-brain +women, most part bring forth children like unto themselves, <span lang="la">morosos et +languidos</span>, and so likewise he that lies with a menstruous woman. +<span lang="la">Intemperantia veneris, quam in nautis praesertim insectatur <a href="#note1332">[1332]</a> +Lemnius, qui uxores ineunt, nulla menstrui decursus ratione habita nec +observato interlunio, praecipua causa est, noxia, pernitiosa, concubitum +hunc exitialem ideo, et pestiferum vocat. <a href="#note1333">[1333]</a>Rodoricus a Castro +Lucitanus, detestantur ad unum omnes medici, tum et quarta luna concepti, +infelices plerumque et amentes, deliri, stolidi, morbosi, impuri, +invalidi, tetra lue sordidi minime vitales, omnibus bonis corporis atque +animi destituti: ad laborem nati, si seniores, inquit Eustathius, ut +Hercules, et alii. <a href="#note1334">[1334]</a>Judaei maxime insectantur foedum hunc, et +immundum apud Christianas Concubitum, ut illicitum abhorrent, et apud suos +prohibent; et quod Christiani toties leprosi, amentes, tot morbili, +impetigines, alphi, psorae, cutis et faciei decolorationes, tam multi morbi +epidemici, acerbi, et venenosi sint, in hunc immundum concubitum rejiciunt, +et crudeles in pignora vocant, qui quarta, luna profluente hac mensium +illuvie concubitum hunc non perhorrescunt. Damnavit olim divina Lex et +morte mulctavit hujusmodi homines, <span class="bibcite">Lev. 18, 20</span>, et inde nati, siqui +deformes aut mutili, pater dilapidatus, quod non contineret ab <a href="#note1335">[1335]</a> +immunda muliere. Gregorius Magnus, petenti Augustino nunquid apud +<a href="#note1336">[1336]</a>Britannos hujusmodi concubitum toleraret, severe prohibuit viris +suis tum misceri foeminas in consuetis suis menstruis</span>, &c. I spare to +English this which I have said. Another cause some give, inordinate diet, +as if a man eat garlic, onions, fast overmuch, study too hard, be +over-sorrowful, dull, heavy, dejected in mind, perplexed in his thoughts, +fearful, &c., “their children” (saith <a href="#note1337">[1337]</a>Cardan <span class="cite">subtil. lib. 18</span>) “will +be much subject to madness and melancholy; for if the spirits of the brain +be fuzzled, or misaffected by such means, at such a time, their children +will be fuzzled in the brain: they will be dull, heavy, timorous, +discontented all their lives.” Some are of opinion, and maintain that +paradox or problem, that wise men beget commonly fools; Suidas gives +instance in Aristarchus the Grammarian, <span lang="la">duos reliquit Filios Aristarchum +et Aristachorum, ambos stultos</span>; and which <a href="#note1338">[1338]</a>Erasmus urgeth in his +<span class="cite">Moria</span>, fools beget wise men. Card. <span class="cite">subt. l. 12</span>, gives this cause, +<span lang="la">Quoniam spiritus sapientum ob studium resolvuntur, et in cerebrum feruntur +a corde</span>: because their natural spirits are resolved by study, and turned +into animal; drawn from the heart, and those other parts to the brain. +Lemnius subscribes to that of Cardan, and assigns this reason, <span lang="la">Quod +persolvant debitum languide, et obscitanter, unde foetus a parentum +generositate desciscit</span>: they pay their debt (as Paul calls it) to their +wives remissly, by which means their children are weaklings, and many times +idiots and fools. + +<p>Some other causes are given, which properly pertain, and do proceed from +the mother: if she be over-dull, heavy, angry, peevish, discontented, and +melancholy, not only at the time of conception, but even all the while she +carries the child in her womb (saith Fernelius, <span class="cite">path. l. 1, 11</span>) her son +will be so likewise affected, and worse, as <a href="#note1339">[1339]</a>Lemnius adds, <span class="cite">l. 4. c. +7</span>, if she grieve overmuch, be disquieted, or by any casualty be affrighted +and terrified by some fearful object, heard or seen, she endangers her +child, and spoils the temperature of it; for the strange imagination of a +woman works effectually upon her infant, that as Baptista Porta proves, +<span class="cite">Physiog. caelestis l. 5. c. 2</span>, she leaves a mark upon it, which is most +especially seen in such as prodigiously long for such and such meats, the +child will love those meats, saith Fernelius, and be addicted to like +humours: <a href="#note1340">[1340]</a>“if a great-bellied woman see a hare, her child will often +have a harelip,” as we call it. Garcaeus, <span class="cite">de Judiciis geniturarum, cap. +33</span>, hath a memorable example of one Thomas Nickell, born in the city of +Brandeburg, 1551, <a href="#note1341">[1341]</a>“that went reeling and staggering all the days of +his life, as if he would fall to the ground, because his mother being great +with child saw a drunken man reeling in the street.” Such another I find in +Martin Wenrichius, <span class="cite">com. de ortu monstrorum, c. 17</span>, I saw (saith he) at +Wittenberg, in Germany, a citizen that looked like a carcass; I asked him +the cause, he replied, <a href="#note1342">[1342]</a>“His mother, when she bore him in her womb, +saw a carcass by chance, and was so sore affrighted with it, that <span lang="la">ex eo +foetus ei assimilatus</span>, from a ghastly impression the child was like it.” + +<p>So many several ways are we plagued and punished for our father's defaults; +insomuch that as Fernelius truly saith, <a href="#note1343">[1343]</a>“It is the greatest part of +our felicity to be well born, and it were happy for human kind, if only +such parents as are sound of body and mind should be suffered to marry.” An +husbandman will sow none but the best and choicest seed upon his land, he +will not rear a bull or a horse, except he be right shapen in all parts, or +permit him to cover a mare, except he be well assured of his breed; we make +choice of the best rams for our sheep, rear the neatest kine, and keep the +best dogs, <span lang="la">Quanto id diligentius in procreandis liberis observandum</span>? And +how careful then should we be in begetting of our children? In former times +some <a href="#note1344">[1344]</a>countries have been so chary in this behalf, so stern, that if +a child were crooked or deformed in body or mind, they made him away; so +did the Indians of old by the relation of Curtius, and many other +well-governed commonwealths, according to the discipline of those times. +Heretofore in Scotland, saith <a href="#note1345">[1345]</a>Hect. Boethius, “if any were visited +with the falling sickness, madness, gout, leprosy, or any such dangerous +disease, which was likely to be propagated from the father to the son, he +was instantly gelded; a woman kept from all company of men; and if by +chance having some such disease, she were found to be with child, she with +her brood were buried alive:” and this was done for the common good, lest +the whole nation should be injured or corrupted. A severe doom you will +say, and not to be used amongst Christians, yet more to be looked into than +it is. For now by our too much facility in this kind, in giving way for all +to marry that will, too much liberty and indulgence in tolerating all +sorts, there is a vast confusion of hereditary diseases, no family secure, +no man almost free from some grievous infirmity or other, when no choice is +had, but still the eldest must marry, as so many stallions of the race; or +if rich, be they fools or dizzards, lame or maimed, unable, intemperate, +dissolute, exhaust through riot, as he said, <a href="#note1346">[1346]</a><span lang="la">jura haereditario +sapere jubentur</span>; they must be wise and able by inheritance: it comes to +pass that our generation is corrupt, we have many weak persons, both in +body and mind, many feral diseases raging amongst us, crazed families, +<span lang="la">parentes, peremptores</span>; our fathers bad, and we are like to be worse. +</div> +</div> +<div class="member"> +<h3><a name="1.2.2"></a>MEMB. II.</h3> +<div class="subsection"> +<h4><a name="1.2.2.1"></a>SUBSECT. I.—<i>Bad Diet a cause. Substance. Quality of Meats</i>.</h4> + +<p>According to my proposed method, having opened hitherto these secondary +causes, which are inbred with us, I must now proceed to the outward and +adventitious, which happen unto us after we are born. And those are either +evident, remote, or inward, antecedent, and the nearest: continent causes +some call them. These outward, remote, precedent causes are subdivided +again into necessary and not necessary. Necessary (because we cannot avoid +them, but they will alter us, as they are used, or abused) are those six +non-natural things, so much spoken of amongst physicians, which are +principal causes of this disease. For almost in every consultation, whereas +they shall come to speak of the causes, the fault is found, and this most +part objected to the patient; <span lang="la">Peccavit circa res sex non naturales</span>: he +hath still offended in one of those six. Montanus, <span class="cite">consil. 22</span>, consulted +about a melancholy Jew, gives that sentence, so did Frisemelica in the same +place; and in his 244 counsel, censuring a melancholy soldier, assigns that +reason of his malady, <a href="#note1347">[1347]</a>“he offended in all those six non-natural +things, which were the outward causes, from which came those inward +obstructions;” and so in the rest. + +<p>These six non-natural things are diet, retention and evacuation, which are +more material than the other because they make new matter, or else are +conversant in keeping or expelling of it. The other four are air, exercise, +sleeping, waking, and perturbations of the mind, which only alter the +matter. The first of these is diet, which consists in meat and drink, and +causeth melancholy, as it offends in substance, or accidents, that is, +quantity, quality, or the like. And well it may be called a material cause, +since that, as <a href="#note1348">[1348]</a>Fernelius holds, “it hath such a power in begetting +of diseases, and yields the matter and sustenance of them; for neither air, +nor perturbations, nor any of those other evident causes take place, or +work this effect, except the constitution of body, and preparation of +humours, do concur. That a man may say, this diet is the mother of +diseases, let the father be what he will, and from this alone, melancholy +and frequent other maladies arise.” Many physicians, I confess, have +written copious volumes of this one subject, of the nature and qualities of +all manner of meats; as namely, Galen, Isaac the Jew, Halyabbas, Avicenna, +Mesue, also four Arabians, Gordonius, Villanovanus, Wecker, Johannes +Bruerinus, <span lang="la">sitologia de Esculentis et Poculentis</span>, Michael Savanarola, +<span class="cite">Tract 2. c. 8</span>, Anthony Fumanellus, <span class="cite">lib. de regimine senum</span>, Curio in his +comment on Schola Salerna, Godefridus Steckius <span class="cite">arte med.</span>, Marcilius +Cognatus, Ficinus, Ranzovius, Fonseca, Lessius, Magninus, <span class="cite">regim. +sanitatis</span>, Frietagius, Hugo Fridevallius, &c., besides many other in +<a href="#note1349">[1349]</a>English, and almost every peculiar physician, discourseth at large +of all peculiar meats in his chapter of melancholy: yet because these books +are not at hand to every man, I will briefly touch what kind of meats +engender this humour, through their several species, and which are to be +avoided. How they alter and change the matter, spirits first, and after +humours, by which we are preserved, and the constitution of our body, +Fernelius and others will show you. I hasten to the thing itself: and first +of such diet as offends in substance. + +<p><i>Beef.</i>] Beef, a strong and hearty meat (cold in the first degree, dry in +the second, saith <span class="cite">Gal. l. 3. c. 1. de alim. fac.</span>) is condemned by him and +all succeeding Authors, to breed gross melancholy blood: good for such as +are sound, and of a strong constitution, for labouring men if ordered +aright, corned, young, of an ox (for all gelded meats in every species are +held best), or if old, <a href="#note1350">[1350]</a>such as have been tired out with labour, are +preferred. Aubanus and Sabellicus commend Portugal beef to be the most +savoury, best and easiest of digestion; we commend ours: but all is +rejected, and unfit for such as lead a resty life, any ways inclined to +melancholy, or dry of complexion: <span lang="la">Tales</span> (Galen thinks) <span lang="la">de facile +melancholicis aegritudinibus capiuntur</span>. + +<p><i>Pork.</i>] Pork, of all meats, is most nutritive in his own nature, <a href="#note1351">[1351]</a> +but altogether unfit for such as live at ease, are any ways unsound of body +or mind: too moist, full of humours, and therefore <span lang="la">noxia delicatis</span>, saith +Savanarola, <span lang="la">ex earum usu ut dubitetur an febris quartana generetur</span>: +naught for queasy stomachs, insomuch that frequent use of it may breed a +quartan ague. + +<p><i>Goat.</i>] Savanarola discommends goat's flesh, and so doth <a href="#note1352">[1352]</a>Bruerinus, +<span class="cite">l. 13. c. 19</span>, calling it a filthy beast, and rammish: and therefore +supposeth it will breed rank and filthy substance; yet kid, such as are +young and tender, Isaac accepts, Bruerinus and Galen, <span class="cite">l. 1. c. 1. de +alimentorum facultatibus</span>. + +<p><i>Hart.</i>] Hart and red deer <a href="#note1353">[1353]</a>hath an evil name: it yields gross +nutriment: a strong and great grained meat, next unto a horse. Which +although some countries eat, as Tartars, and they of China; yet <a href="#note1354">[1354]</a> +Galen condemns. Young foals are as commonly eaten in Spain as red deer, and +to furnish their navies, about Malaga especially, often used; but such +meats ask long baking, or seething, to qualify them, and yet all will not +serve. + +<p>Venison, Fallow Deer.] All venison is melancholy, and begets bad blood; a +pleasant meat: in great esteem with us (for we have more parks in England +than there are in all Europe besides) in our solemn feasts. 'Tis somewhat +better hunted than otherwise, and well prepared by cookery; but generally +bad, and seldom to be used. + +<p><i>Hare.</i>] Hare, a black meat, melancholy, and hard of digestion, it breeds +incubus, often eaten, and causeth fearful dreams, so doth all venison, +and is condemned by a jury of physicians. Mizaldus and some others say, +that hare is a merry meat, and that it will make one fair, as Martial's +epigram testifies to Gellia; but this is <span lang="la">per accidens</span>, because of the +good sport it makes, merry company and good discourse that is commonly at +the eating of it, and not otherwise to be understood. + +<p><i>Conies.</i>] <a href="#note1355">[1355]</a>Conies are of the nature of hares. Magninus compares them +to beef, pig, and goat, <span class="cite">Reg. sanit. part. 3. c. 17</span>; yet young rabbits by +all men are approved to be good. + +<p>Generally, all such meats as are hard of digestion breed melancholy. +Areteus, <span class="cite">lib. 7. cap. 5</span>, reckons up heads and feet, <a href="#note1356">[1356]</a>bowels, +brains, entrails, marrow, fat, blood, skins, and those inward parts, as +heart, lungs, liver, spleen, &c. They are rejected by Isaac, <span class="cite">lib. 2. part. +3</span>, Magninus, <span class="cite">part. 3. cap. 17</span>, Bruerinus, <span class="cite">lib. 12</span>, Savanarola, <span class="cite">Rub. +32. Tract. 2.</span> + +<p><i>Milk.</i>] Milk, and all that comes of milk, as butter and cheese, curds, +&c., increase melancholy (whey only excepted, which is most wholesome): +<a href="#note1357">[1357]</a>some except asses' milk. The rest, to such as are sound, is +nutritive and good, especially for young children, but because soon turned +to corruption, <a href="#note1358">[1358]</a>not good for those that have unclean stomachs, are +subject to headache, or have green wounds, stone, &c. Of all cheeses, I +take that kind which we call Banbury cheese to be the best, <span lang="la">ex vetustis +pessimus</span>, the older, stronger, and harder, the worst, as Langius +discourseth in his Epistle to Melancthon, cited by Mizaldus, Isaac, <span class="cite">p. 5. +Gal. 3. de cibis boni succi</span>. &c. + +<p><i>Fowl.</i>] Amongst fowl, <a href="#note1359">[1359]</a>peacocks and pigeons, all fenny fowl are +forbidden, as ducks, geese, swans, herons, cranes, coots, didappers, +water-hens, with all those teals, curs, sheldrakes, and peckled fowls, that +come hither in winter out of Scandia, Muscovy, Greenland, Friesland, which +half the year are covered all over with snow, and frozen up. Though these +be fair in feathers, pleasant in taste, and have a good outside, like +hypocrites, white in plumes, and soft, their flesh is hard, black, +unwholesome, dangerous, melancholy meat; <span lang="la">Gravant et putrefaciant +stomachum</span>, saith Isaac, <span class="cite">part. 5. de vol.</span>, their young ones are more +tolerable, but young pigeons he quite disapproves. + +<p><i>Fishes.</i>] Rhasis and <a href="#note1360">[1360]</a>Magninus discommend all fish, and say, they +breed viscosities, slimy nutriment, little and humorous nourishment. +Savanarola adds, cold, moist: and phlegmatic, Isaac; and therefore +unwholesome for all cold and melancholy complexions: others make a +difference, rejecting only amongst freshwater fish, eel, tench, lamprey, +crawfish (which Bright approves, <span class="cite">cap. 6</span>), and such as are bred in muddy +and standing waters, and have a taste of mud, as Franciscus Bonsuetus +poetically defines, <span class="cite">Lib. de aquatilibus</span>. +<div class="poem" lang="la"> +<div class="line">Nam pisces omnes, qui stagna, lacusque frequentant,</div> +<div class="line">Semper plus succi deterioris habent.</div> +</div> +<div class="poem"> +<div class="line">All fish, that standing pools, and lakes frequent,</div> +<div class="line">Do ever yield bad juice and nourishment.</div> +</div> +<p>Lampreys, Paulus Jovius, <span class="cite">c. 34. de piscibus fluvial.</span>, highly magnifies, +and saith, None speak against them, but <span lang="la">inepti et scrupulosi</span>, some +scrupulous persons; but <a href="#note1361">[1361]</a>eels, <span class="cite">c. 33</span>, “he abhorreth in all places, +at all times, all physicians detest them, especially about the solstice.” +Gomesius, <span class="cite">lib. 1. c. 22, de sale</span>, doth immoderately extol sea-fish, which +others as much vilify, and above the rest, dried, soused, indurate fish, as +ling, fumados, red-herrings, sprats, stock-fish, haberdine, poor-John, all +shellfish. <a href="#note1362">[1362]</a>Tim. Bright excepts lobster and crab. Messarius commends +salmon, which Bruerinus contradicts, <span class="cite">lib. 22. c. 17.</span> Magninus rejects +conger, sturgeon, turbot, mackerel, skate. + +<p>Carp is a fish of which I know not what to determine. Franciscus Bonsuetus +accounts it a muddy fish. Hippolitus Salvianus, in his Book <span class="cite">de Piscium +natura et praeparatione</span>, which was printed at Rome in folio, 1554, with +most elegant pictures, esteems carp no better than a slimy watery meat. +Paulus Jovius on the other side, disallowing tench, approves of it; so doth +Dubravius in his Books of Fishponds. Freitagius <a href="#note1363">[1363]</a>extols it for an +excellent wholesome meat, and puts it amongst the fishes of the best rank; +and so do most of our country gentlemen, that store their ponds almost with +no other fish. But this controversy is easily decided, in my judgment, by +Bruerinus, <span class="cite">l. 22. c. 13.</span> The difference riseth from the site and nature +of pools, <a href="#note1364">[1364]</a>sometimes muddy, sometimes sweet; they are in taste as the +place is from whence they be taken. In like manner almost we may conclude +of other fresh fish. But see more in Rondoletius, Bellonius, Oribasius, +<span class="cite">lib. 7. cap. 22</span>, Isaac, <span class="cite">l. 1</span>, especially Hippolitus Salvianus, who is +<span lang="la">instar omnium solus</span>, &c. Howsoever they may be wholesome and approved, +much use of them is not good; P. Forestus, in his medicinal observations, +<a href="#note1365">[1365]</a>relates, that Carthusian friars, whose living is most part fish, are +more subject to melancholy than any other order, and that he found by +experience, being sometimes their physician ordinary at Delft, in Holland. +He exemplifies it with an instance of one Buscodnese, a Carthusian of a +ruddy colour, and well liking, that by solitary living, and fish-eating, +became so misaffected. + +<p><i>Herbs.</i>] Amongst herbs to be eaten I find gourds, cucumbers, coleworts, +melons, disallowed, but especially cabbage. It causeth troublesome dreams, +and sends up black vapours to the brain. Galen, <span class="cite">loc. affect. l. 3. c. +6</span>, of all herbs condemns cabbage; and Isaac, <span class="cite">lib. 2. c. 1.</span> <span lang="la">Animae +gravitatem facit</span>, it brings heaviness to the soul. Some are of opinion +that all raw herbs and salads breed melancholy blood, except bugloss and +lettuce. Crato, <span class="cite">consil. 21. lib. 2</span>, speaks against all herbs and worts, +except borage, bugloss, fennel, parsley, dill, balm, succory. Magninus, +<span class="cite">regim. sanitatis, part. 3. cap. 31.</span> <span lang="la">Omnes herbae simpliciter malae, via +cibi</span>; all herbs are simply evil to feed on (as he thinks). So did that +scoffing cook in <a href="#note1366">[1366]</a>Plautus hold: +<div class="poem" lang="la"> +<div class="line">Non ego coenam condio ut alii coqui solent,</div> +<div class="line">Qui mihi condita prata in patinis proferunt,</div> +<div class="line">Boves qui convivas faciunt, herbasque aggerunt.</div> +</div> +<div class="poem"> +<div class="couplet"> +<div class="line">Like other cooks I do not supper dress,</div> +<div class="line">That put whole meadows into a platter,</div> +</div> +<div class="couplet"> +<div class="line">And make no better of their guests than beeves,</div> +<div class="line">With herbs and grass to feed them fatter.</div> +</div> +</div> +<p>Our Italians and Spaniards do make a whole dinner of herbs and salads +(which our said Plautus calls <span lang="la">coenas terrestras</span>, Horace, <span lang="la">coenas sine +sanguine</span>), by which means, as he follows it, +<div class="poem" lang="la"> +<div class="line"><a href="#note1367">[1367]</a>Hic homines tam brevem vitam colunt—</div> +<div class="line">Qui herbas hujusmodi in alvum suum congerunt,</div> +<div class="line">Formidolosum dictu, non esu modo,</div> +<div class="line">Quas herbas pecudes non edunt, homines edunt.</div> +</div> +<div class="poem"> +<div class="line">Their lives, that eat such herbs, must needs be short,</div> +<div class="line">And 'tis a fearful thing for to report,</div> +<div class="line">That men should feed on such a kind of meat,</div> +<div class="line">Which very juments would refuse to eat.</div> +</div> +<p><a href="#note1368">[1368]</a>They are windy, and not fit therefore to be eaten of all men raw, +though qualified with oil, but in broths, or otherwise. See more of these +in every <a href="#note1369">[1369]</a>husbandman, and herbalist. + +<p><i>Roots.</i>] Roots, <span lang="la">Etsi quorundam gentium opes sint</span>, saith Bruerinus, the +wealth of some countries, and sole food, are windy and bad, or troublesome +to the head: as onions, garlic, scallions, turnips, carrots, radishes, +parsnips: Crato, <span class="cite">lib. 2. consil. 11</span>, disallows all roots, though <a href="#note1370">[1370]</a> +some approve of parsnips and potatoes. <a href="#note1371">[1371]</a>Magninus is of Crato's +opinion, <a href="#note1372">[1372]</a>“They trouble the mind, sending gross fumes to the brain, +make men mad,” especially garlic, onions, if a man liberally feed on them a +year together. Guianerius, <span class="cite">tract. 15. cap. 2</span>, complains of all manner +of roots, and so doth Bruerinus, even parsnips themselves, which are the +best, <span class="cite">Lib. 9. cap. 14.</span> + +<p><i>Fruits.</i>] <span lang="la">Pastinacarum usus succos gignit improbos</span>. Crato, <span class="cite">consil. 21. +lib. 1</span>, utterly forbids all manner of fruits, as pears, apples, plums, +cherries, strawberries, nuts, medlars, serves, &c. <span lang="la">Sanguinem inficiunt</span>, +saith Villanovanus, they infect the blood, and putrefy it, Magninus holds, +and must not therefore be taken <span lang="la">via cibi, aut quantitate magna</span>, not to +make a meal of, or in any great quantity. <a href="#note1373">[1373]</a>Cardan makes that a cause +of their continual sickness at Fessa in Africa, “because they live so much +on fruits, eating them thrice a day.” Laurentius approves of many fruits, +in his Tract of Melancholy, which others disallow, and amongst the rest +apples, which some likewise commend, sweetings, pearmains, pippins, as good +against melancholy; but to him that is any way inclined to, or touched with +this malady, <a href="#note1374">[1374]</a>Nicholas Piso in his Practics, forbids all fruits, as +windy, or to be sparingly eaten at least, and not raw. Amongst other +fruits, <a href="#note1375">[1375]</a>Bruerinus, out of Galen, excepts grapes and figs, but I find +them likewise rejected. + +<p><i>Pulse.</i>] All pulse are naught, beans, peas, vetches, &c., they fill the +brain (saith Isaac) with gross fumes, breed black thick blood, and cause +troublesome dreams. And therefore, that which Pythagoras said to his +scholars of old, may be for ever applied to melancholy men, <span lang="la">A fabis +abstinete</span>, eat no peas, nor beans; yet to such as will needs eat them, I +would give this counsel, to prepare them according to those rules that +Arnoldus Villanovanus, and Frietagius prescribe, for eating, and dressing. +fruits, herbs, roots, pulse, &c. + +<p><i>Spices.</i>] Spices cause hot and head melancholy, and are for that cause +forbidden by our physicians to such men as are inclined to this malady, as +pepper, ginger, cinnamon, cloves, mace, dates, &c. honey and sugar. <a href="#note1376">[1376]</a> +Some except honey; to those that are cold, it may be tolerable, but <a href="#note1377">[1377]</a> +<span lang="la">Dulcia se in bilem vertunt</span>, (sweets turn into bile,) they are +obstructive. Crato therefore forbids all spice, in a consultation of his, +for a melancholy schoolmaster, <span lang="la">Omnia aromatica et quicquid sanguinem +adurit</span>: so doth Fernelius, <span class="cite">consil. 45.</span> Guianerius, <span class="cite">tract 15. cap. 2.</span> +Mercurialis, <span class="cite">cons. 189.</span> To these I may add all sharp and sour things, +luscious and over-sweet, or fat, as oil, vinegar, verjuice, mustard, salt; +as sweet things are obstructive, so these are corrosive. Gomesius, in his +books, <span class="cite">de sale, l. 1. c. 21</span>, highly commends salt; so doth Codronchus +in his tract, <span class="cite">de sale Absynthii</span>, Lemn. <span class="cite">l. 3. c. 9. de occult. nat. +mir.</span> yet common experience finds salt, and salt-meats, to be great +procurers of this disease. And for that cause belike those Egyptian priests +abstained from salt, even so much, as in their bread, <span lang="la">ut sine +perturbatione anima esset</span>, saith mine author, that their souls might be +free from perturbations. + +<p><i>Bread.</i>] Bread that is made of baser grain, as peas, beans, oats, rye, or +<a href="#note1378">[1378]</a>over-hard baked, crusty, and black, is often spoken against, as +causing melancholy juice and wind. Joh. Mayor, in the first book of his +History of Scotland, contends much for the wholesomeness of oaten bread: it +was objected to him then living at Paris in France, that his countrymen fed +on oats, and base grain, as a disgrace; but he doth ingenuously confess, +Scotland, Wales, and a third part of England, did most part use that kind +of bread, that it was as wholesome as any grain, and yielded as good +nourishment. And yet Wecker out of Galen calls it horsemeat, and fitter +for juments than men to feed on. But read Galen himself, <span class="cite">Lib. 1. De cibis +boni et mali succi</span>, more largely discoursing of corn and bread. + +<p><i>Wine.</i>] All black wines, over-hot, compound, strong thick drinks, as +Muscadine, Malmsey, Alicant, Rumney, Brownbastard, Metheglen, and the like, +of which they have thirty several kinds in Muscovy, all such made drinks +are hurtful in this case, to such as are hot, or of a sanguine choleric +complexion, young, or inclined to head-melancholy. For many times the +drinking of wine alone causeth it. Arculanus, <span class="cite">c. 16. in 9. Rhasis</span>, puts +in <a href="#note1379">[1379]</a>wine for a great cause, especially if it be immoderately used. +Guianerius, <span class="cite">tract. 15. c. 2</span>, tells a story of two Dutchmen, to whom he +gave entertainment in his house, “that <a href="#note1380">[1380]</a>in one month's space were +both melancholy by drinking of wine, one did nought but sing, the other +sigh.” Galen, <span class="cite">l. de causis morb. c. 3.</span> Matthiolus on Dioscorides, and +above all other Andreas Bachius, <span class="cite">l. 3. 18, 19, 20</span>, have reckoned upon +those inconveniences that come by wine: yet notwithstanding all this, to +such as are cold, or sluggish melancholy, a cup of wine is good physic, and +so doth Mercurialis grant, <span class="cite">consil. 25</span>, in that case, if the temperature +be cold, as to most melancholy men it is, wine is much commended, if it be +moderately used. + +<p><i>Cider, Perry.</i>] Cider and perry are both cold and windy drinks, and for +that cause to be neglected, and so are all those hot spiced strong drinks. + +<p>Beer.] Beer, if it be over-new or over-stale, over-strong, or not sodden, +smell of the cask, sharp, or sour, is most unwholesome, frets, and galls, +&c. Henricus Ayrerus, in a <a href="#note1381">[1381]</a>consultation of his, for one that +laboured of hypochondriacal melancholy, discommends beer. So doth <a href="#note1382">[1382]</a> +Crato in that excellent counsel of his, <span class="cite">Lib. 2. consil. 21</span>, as too windy, +because of the hop. But he means belike that thick black Bohemian beer used +in some other parts of <a href="#note1383">[1383]</a>Germany. +<div class="poem" lang="la"> +<div class="line">———nil spissius illa</div> +<div class="line">Dum bibitur, nil clarius est dum mingitur, unde</div> +<div class="line">Constat, quod multas faeces in corpore linquat.</div> +</div> +<div class="poem"> +<div class="line">Nothing comes in so thick,</div> +<div class="line">Nothing goes out so thin,</div> +<div class="line">It must needs follow then</div> +<div class="line">The dregs are left within.</div> +</div> +As that <a href="#note1384">[1384]</a>old poet scoffed, calling it <span lang="la">Stygiae monstrum conforme +paludi</span>, a monstrous drink, like the river Styx. But let them say as they +list, to such as are accustomed unto it, “'tis a most wholesome” (so <a href="#note1385">[1385]</a> +Polydore Virgil calleth it) “and a pleasant drink,” it is more subtle and +better, for the hop that rarefies it, hath an especial virtue against +melancholy, as our herbalists confess, Fuchsius approves, <span class="cite">Lib. 2. sec. 2. +instit. cap. 11</span>, and many others. + +<p>Waters] Standing waters, thick and ill-coloured, such as come forth of +pools, and moats, where hemp hath been steeped, or slimy fishes live, are +most unwholesome, putrefied, and full of mites, creepers, slimy, muddy, +unclean, corrupt, impure, by reason of the sun's heat, and still-standing; +they cause foul distemperatures in the body and mind of man, are unfit to +make drink of, to dress meat with, or to be <a href="#note1386">[1386]</a>used about men inwardly +or outwardly. They are good for many domestic uses, to wash horses, water +cattle, &c., or in time of necessity, but not otherwise. Some are of +opinion, that such fat standing waters make the best beer, and that +seething doth defecate it, as <a href="#note1387">[1387]</a>Cardan holds, <span class="cite">Lib. 13. subtil.</span> “It +mends the substance, and savour of it,” but it is a paradox. Such beer may +be stronger, but not so wholesome as the other, as <a href="#note1388">[1388]</a>Jobertus truly +justifieth out of Galen, <span class="cite">Paradox, dec. 1. Paradox 5</span>, that the seething of +such impure waters doth not purge or purify them, Pliny, <span class="cite">lib. 31. c. 3</span>, is +of the same tenet, and P. Crescentius, <span class="cite">agricult. lib. 1. et lib. 4. c. 11. +et c. 45.</span> Pamphilius Herilachus, <span class="cite">l. 4. de not. aquarum</span>, such waters are +naught, not to be used, and by the testimony of <a href="#note1389">[1389]</a>Galen, “breed agues, +dropsies, pleurisies, splenetic and melancholy passions, hurt the eyes, +cause a bad temperature, and ill disposition of the whole body, with bad +colour.” This Jobertus stiffly maintains, <span class="cite">Paradox, lib. 1. part. 5</span>, that it +causeth blear eyes, bad colour, and many loathsome diseases to such as use +it: this which they say, stands with good reason; for as geographers +relate, the water of Astracan breeds worms in such as drink it. <a href="#note1390">[1390]</a> +Axius, or as now called Verduri, the fairest river in Macedonia, makes all +cattle black that taste of it. Aleacman now Peleca, another stream in +Thessaly, turns cattle most part white, <span lang="la">si polui ducas</span>, L. Aubanus +Rohemus refers that <a href="#note1391">[1391]</a>struma or poke of the Bavarians and Styrians to +the nature of their waters, as <a href="#note1392">[1392]</a>Munster doth that of Valesians in the +Alps, and <a href="#note1393">[1393]</a>Bodine supposeth the stuttering of some families in +Aquitania, about Labden, to proceed from the same cause, “and that the +filth is derived from the water to their bodies.” So that they that use +filthy, standing, ill-coloured, thick, muddy water, must needs have muddy, +ill-coloured, impure, and infirm bodies. And because the body works upon +the mind, they shall have grosser understandings, dull, foggy, melancholy +spirits, and be really subject to all manner of infirmities. + +<p>To these noxious simples, we may reduce an infinite number of compound, +artificial, made dishes, of which our cooks afford us a great variety, as +tailors do fashions in our apparel. Such are <a href="#note1394">[1394]</a>puddings stuffed with +blood, or otherwise composed; baked, meats, soused indurate meats, fried +and broiled buttered meats; condite, powdered, and over-dried, <a href="#note1395">[1395]</a>all +cakes, simnels, buns, cracknels made with butter, spice, &c., fritters, +pancakes, pies, sausages, and those several sauces, sharp, or over-sweet, +of which <span lang="la">scientia popinae</span>, as Seneca calls it, hath served those <a href="#note1396">[1396]</a> +Apician tricks, and perfumed dishes, which Adrian the sixth Pope so much +admired in the accounts of his predecessor Leo Decimus; and which +prodigious riot and prodigality have invented in this age. These do +generally engender gross humours, fill the stomach with crudities, and all +those inward parts with obstructions. Montanus, <span class="cite">consil. 22</span>, gives instance, +in a melancholy Jew, that by eating such tart sauces, made dishes, and salt +meats, with which he was overmuch delighted, became melancholy, and was +evil affected. Such examples are familiar and common. +</div> +<div class="subsection"> +<h4><a name="1.2.2.2"></a>SUBSECT. II.—<i>Quantity of Diet a Cause.</i></h4> + +<p>There is not so much harm proceeding from the substance itself of meat, and +quality of it, in ill-dressing and preparing, as there is from the +quantity, disorder of time and place, unseasonable use of it, <a href="#note1397">[1397]</a> +intemperance, overmuch, or overlittle taking of it. A true saying it is, +<span lang="la">Plures crapula quam gladius</span>. This gluttony kills more than the sword, +this <span lang="la">omnivorantia et homicida gula</span>, this all-devouring and murdering gut. +And that of <a href="#note1398">[1398]</a>Pliny is truer, “Simple diet is the best; heaping up of +several meats is pernicious, and sauces worse; many dishes bring many +diseases.” <a href="#note1399">[1399]</a>Avicen cries out, “That nothing is worse than to feed on +many dishes, or to protract the time of meats longer than ordinary; from +thence proceed our infirmities, and 'tis the fountain of all diseases, +which arise out of the repugnancy of gross humours.” Thence, saith <a href="#note1400">[1400]</a> +Fernelius, come crudities, wind, oppilations, cacochymia, plethora, +cachexia, bradiopepsia, <a href="#note1401">[1401]</a><span lang="la">Hinc subitae, mortes, atque intestata +senectus</span>, sudden death, &c., and what not. + +<p>As a lamp is choked with a multitude of oil, or a little fire with overmuch +wood quite extinguished, so is the natural heat with immoderate eating, +strangled in the body. <span lang="la">Pernitiosa sentina est abdomen insaturabile</span>: one +saith, An insatiable paunch is a pernicious sink, and the fountain of all +diseases, both of body and mind. <a href="#note1402">[1402]</a>Mercurialis will have it a peculiar +cause of this private disease; Solenander, <span class="cite">consil. 5. sect. 3</span>, illustrates +this of Mercurialis, with an example of one so melancholy, <span lang="la">ab +intempestivis commessationibus</span>, unseasonable feasting. <a href="#note1403">[1403]</a>Crato +confirms as much, in that often cited counsel, <span class="cite">21. lib. 2</span>, putting +superfluous eating for a main cause. But what need I seek farther for +proofs? Hear <a href="#note1404">[1404]</a>Hippocrates himself, <span class="cite">lib. 2. aphor. 10</span>, “Impure bodies +the more they are nourished, the more they are hurt, for the nourishment is +putrefied with vicious humours.” + +<p>And yet for all this harm, which apparently follows surfeiting and +drunkenness, see how we luxuriate and rage in this kind; read what Johannes +Stuckius hath written lately of this subject, in his great volume <span class="cite">De +Antiquorum Conviviis</span>, and of our present age; <span lang="la">Quam <a href="#note1405">[1405]</a>portentosae +coenae</span>, prodigious suppers, <a href="#note1406">[1406]</a><span lang="la">Qui dum invitant ad coenam efferunt ad +sepulchrum</span>, what Fagos, Epicures, Apetios, Heliogables, our times afford? +Lucullus' ghost walks still, and every man desires to sup in Apollo; Aesop's +costly dish is ordinarily served up. <a href="#note1407">[1407]</a><span lang="la">Magis illa juvant, quae pluris +emuntur</span>. The dearest cates are best, and 'tis an ordinary thing to bestow +twenty or thirty pounds on a dish, some thousand crowns upon a dinner: +<a href="#note1408">[1408]</a>Mully-Hamet, king of Fez and Morocco, spent three pounds on the +sauce of a capon: it is nothing in our times, we scorn all that is cheap. +“We loathe the very <a href="#note1409">[1409]</a>light” (some of us, as Seneca notes) “because it +comes free, and we are offended with the sun's heat, and those cool blasts, +because we buy them not.” This air we breathe is so common, we care not for +it; nothing pleaseth but what is dear. And if we be <a href="#note1410">[1410]</a>witty in +anything, it is <span lang="la">ad gulam</span>: If we study at all, it is <span lang="la">erudito luxu</span>, to +please the palate, and to satisfy the gut. “A cook of old was a base knave” +(as <a href="#note1411">[1411]</a>Livy complains), “but now a great man in request; cookery is +become an art, a noble science: cooks are gentlemen:” <span lang="la">Venter Deus</span>: They +wear “their brains in their bellies, and their guts in their heads,” as +<a href="#note1412">[1412]</a>Agrippa taxed some parasites of his time, rushing on their own +destruction, as if a man should run upon the point of a sword, <span lang="la">usque dum +rumpantur comedunt</span>, “They eat till they burst:” <a href="#note1413">[1413]</a>All day, all night, +let the physician say what he will, imminent danger, and feral diseases are +now ready to seize upon them, that will eat till they vomit, <span lang="la">Edunt ut +vomant, vomut ut edant</span>, saith Seneca; which Dion relates of Vitellius, +<span lang="la">Solo transitu ciborum nutriri judicatus</span>: His meat did pass through and +away, or till they burst again. <a href="#note1414">[1414]</a><span lang="la">Strage animantium ventrem onerant</span>, +and rake over all the world, as so many <a href="#note1415">[1415]</a>slaves, belly-gods, and +land-serpents, <span lang="la">Et totus orbis ventri nimis angustus</span>, the whole world +cannot satisfy their appetite. <a href="#note1416">[1416]</a>“Sea, land, rivers, lakes, &c., may +not give content to their raging guts.” To make up the mess, what +immoderate drinking in every place? <span lang="la">Senem potum pota trahebat anus</span>, how +they flock to the tavern: as if they were <span lang="la">fruges consumere nati</span>, born to +no other end but to eat and drink, like Offellius Bibulus, that famous +Roman parasite, <span lang="la">Qui dum vixit, aut bibit aut minxit</span>; as so many casks to +hold wine, yea worse than a cask, that mars wine, and itself is not marred +by it, yet these are brave men, Silenus Ebrius was no braver. <span lang="la">Et quae +fuerunt vitia, mores sunt</span>: 'tis now the fashion of our times, an honour: +<span lang="la">Nunc vero res ista eo rediit</span> (as Chrysost. <span class="cite">serm. 30. in v. Ephes.</span> +comments) <span lang="la">Ut effeminatae ridendaeque ignaviae loco habeatur, nolle +inebriari</span>; 'tis now come to that pass that he is no gentleman, a very +milk-sop, a clown, of no bringing up, that will not drink; fit for no +company; he is your only gallant that plays it off finest, no disparagement +now to stagger in the streets, reel, rave, &c., but much to his fame and +renown; as in like case Epidicus told Thesprio his fellow-servant, in the +<a href="#note1417">[1417]</a>Poet. <span lang="la">Aedipol facinus improbum</span>, one urged, the other replied, <span lang="la">At +jam alii fecere idem, erit illi illa res honori</span>, 'tis now no fault, there +be so many brave examples to bear one out; 'tis a credit to have a strong +brain, and carry his liquor well; the sole contention who can drink most, +and fox his fellow the soonest. 'Tis the <span lang="la">summum bonum</span> of our tradesmen, +their felicity, life, and soul, <span lang="la">Tanta dulcedine affectant</span>, saith Pliny, +<span class="cite">lib. 14. cap. 12.</span> <span lang="la">Ut magna pars non aliud vitae praemium intelligat</span>, their +chief comfort, to be merry together in an alehouse or tavern, as our modern +Muscovites do in their mead-inns, and Turks in their coffeehouses, which +much resemble our taverns; they will labour hard all day long to be drunk +at night, and spend <span lang="la">totius anni labores</span>, as St. Ambrose adds, in a +tippling feast; convert day into night, as Seneca taxes some in his times, +<span lang="la">Pervertunt officia anoctis et lucis</span>; when we rise, they commonly go to +bed, like our antipodes, +<div class="poem" lang="la"> +<div class="line">Nosque ubi primus equis oriens afflavit anhelis,</div> +<div class="line">Illis sera rubens ascendit lumina vesper.</div> +</div> +So did Petronius in Tacitus, Heliogabalus in Lampridius. +<div class="poem" lang="la"> +<div class="line"><a href="#note1418">[1418]</a>———Noctes vigilibat ad ipsum</div> +<div class="line">Mane, diem totum stertebat?———</div> +</div> +<div class="poem"> +<div class="line">———He drank the night away</div> +<div class="line">Till rising dawn, then snored out all the day.</div> +</div> +Snymdiris the Sybarite never saw the sun rise or set so much as once in +twenty years. Verres, against whom Tully so much inveighs, in winter he +never was <span lang="la">extra tectum vix extra lectum</span>, never almost out of bed, <a href="#note1419">[1419]</a> +still wenching and drinking; so did he spend his time, and so do myriads in +our days. They have <span lang="la">gymnasia bibonum</span>, schools and rendezvous; these +centaurs and Lapithae toss pots and bowls as so many balls; invent new +tricks, as sausages, anchovies, tobacco, caviar, pickled oysters, +herrings, fumados, &c.: innumerable salt meats to increase their appetite, +and study how to hurt themselves by taking antidotes <a href="#note1420">[1420]</a>“to carry their +drink the better; <a href="#note1421">[1421]</a>and when nought else serves, they will go forth, +or be conveyed out, to empty their gorge, that they may return to drink +afresh.” They make laws, <span lang="la">insanas leges, contra bibendi fallacias</span>, and +<a href="#note1422">[1422]</a>brag of it when they have done, crowning that man that is soonest +gone, as their drunken predecessors have done, —<a href="#note1423">[1423]</a><span lang="la">quid ego video</span>? +Ps. <span lang="la">Cum corona Pseudolum ebrium tuum</span>—. And when they are dead, will have +a can of wine with <a href="#note1424">[1424]</a>Maron's old woman to be engraven on their tombs. +So they triumph in villainy, and justify their wickedness; with Rabelais, +that French Lucian, drunkenness is better for the body than physic, because +there be more old drunkards than old physicians. Many such frothy arguments +they have, <a href="#note1425">[1425]</a>inviting and encouraging others to do as they do, and +love them dearly for it (no glue like to that of good fellowship). So did +Alcibiades in Greece; Nero, Bonosus, Heliogabalus in Rome, or Alegabalus +rather, as he was styled of old (as <a href="#note1426">[1426]</a>Ignatius proves out of some old +coins). So do many great men still, as <a href="#note1427">[1427]</a>Heresbachius observes. When a +prince drinks till his eyes stare, like Bitias in the Poet, +<div class="poem" lang="la"> +<div class="line"><a href="#note1428">[1428]</a>———(ille impiger hausit</div> +<div class="line">Spumantem vino pateram.)</div> +</div> +<div class="poem"> +<div class="line">———a thirsty soul;</div> +<div class="line">He took challenge and embrac'd the bowl;</div> +<div class="line">With pleasure swill'd the gold, nor ceased to draw</div> +<div class="line">Till he the bottom of the brimmer saw.</div> +</div> +and comes off clearly, sound trumpets, fife and drums, the spectators will +applaud him, “the <a href="#note1429">[1429]</a>bishop himself (if he belie them not) with his +chaplain will stand by and do as much,” <span lang="la">O dignum principe haustum</span>, 'twas +done like a prince. “Our Dutchmen invite all comers with a pail and a +dish,” <span lang="la">Velut infundibula integras obbas exhauriunt, et in monstrosis +poculis, ipsi monstrosi monstrosius epotant</span>, “making barrels of their +bellies.” <span lang="la">Incredibile dictu</span>, as <a href="#note1430">[1430]</a>one of their own countrymen +complains: <a href="#note1431">[1431]</a><span lang="la">Quantum liquoris immodestissima gens capiat</span>, &c. “How +they love a man that will be drunk, crown him and honour him for it,” hate +him that will not pledge him, stab him, kill him: a most intolerable +offence, and not to be forgiven. <a href="#note1432">[1432]</a>“He is a mortal enemy that will not +drink with him,” as Munster relates of the Saxons. So in Poland, he is the +best servitor, and the honestest fellow, saith Alexander Gaguinus, <a href="#note1433">[1433]</a> +“that drinketh most healths to the honour of his master, he shall be +rewarded as a good servant, and held the bravest fellow that carries his +liquor best,” when a brewer's horse will bear much more than any sturdy +drinker, yet for his noble exploits in this kind, he shall be accounted a +most valiant man, for <a href="#note1434">[1434]</a><span lang="la">Tam inter epulas fortis vir esse potest ac in +bello</span>, as much valour is to be found in feasting as in fighting, and some +of our city captains, and carpet knights will make this good, and prove it. +Thus they many times wilfully pervert the good temperature of their bodies, +stifle their wits, strangle nature, and degenerate into beasts. + +<p>Some again are in the other extreme, and draw this mischief on their heads +by too ceremonious and strict diet, being over-precise, cockney-like, and +curious in their observation of meats, times, as that <span lang="la">Medicina statica</span> +prescribes, just so many ounces at dinner, which Lessius enjoins, so much +at supper, not a little more, nor a little less, of such meat, and at such +hours, a diet-drink in the morning, cock-broth, China-broth, at dinner, +plum-broth, a chicken, a rabbit, rib of a rack of mutton, wing of a capon, +the merry-thought of a hen, &c.; to sounder bodies this is too nice and +most absurd. Others offend in overmuch fasting: pining adays, saith <a href="#note1435">[1435]</a> +Guianerius, and waking anights, as many Moors and Turks in these our times +do. “Anchorites, monks, and the rest of that superstitious rank (as the +same Guianerius witnesseth, that he hath often seen to have happened in his +time) through immoderate fasting, have been frequently mad.” Of such men +belike Hippocrates speaks, <span class="cite">l. Aphor. 5</span>, when as he saith, <a href="#note1436">[1436]</a>“they more +offend in too sparing diet, and are worse damnified, than they that feed +liberally, and are ready to surfeit.” +</div> +<div class="subsection"> +<h4><a name="1.2.2.3"></a>SUBSECT. III.—<i>Custom of Diet, Delight, Appetite, Necessity, how they cause or hinder</i>.</h4> + +<p>No rule is so general, which admits not some exception; to this, therefore, +which hath been hitherto said, (for I shall otherwise put most men out of +commons,) and those inconveniences which proceed from the substance of +meats, an intemperate or unseasonable use of them, custom somewhat detracts +and qualifies, according to that of Hippocrates, <span class="cite">2 Aphoris. 50.</span> <a href="#note1437">[1437]</a> +“Such things as we have been long accustomed to, though they be evil in +their own nature, yet they are less offensive.” Otherwise it might well be +objected that it were a mere <a href="#note1438">[1438]</a>tyranny to live after those strict +rules of physic; for custom <a href="#note1439">[1439]</a>doth alter nature itself, and to such as +are used to them it makes bad meats wholesome, and unseasonable times to +cause no disorder. Cider and perry are windy drinks, so are all fruits +windy in themselves, cold most part, yet in some shires of <a href="#note1440">[1440]</a>England, +Normandy in France, Guipuscoa in Spain, 'tis their common drink, and they +are no whit offended with it. In Spain, Italy, and Africa, they live most +on roots, raw herbs, camel's <a href="#note1441">[1441]</a>milk, and it agrees well with them: +which to a stranger will cause much grievance. In Wales, <span lang="la">lacticiniis +vescuntur</span>, as Humphrey Llwyd confesseth, a Cambro-Briton himself, in his +elegant epistle to Abraham Ortelius, they live most on white meats: in +Holland on fish, roots, <a href="#note1442">[1442]</a>butter; and so at this day in Greece, as +<a href="#note1443">[1443]</a>Bellonius observes, they had much rather feed on fish than flesh. +With us, <span lang="la">Maxima pars victus in carne consistit</span>, we feed on flesh most +part, saith <a href="#note1444">[1444]</a>Polydore Virgil, as all northern countries do; and it +would be very offensive to us to live after their diet, or they to live +after ours. We drink beer, they wine; they use oil, we butter; we in the +north are <a href="#note1445">[1445]</a>great eaters; they most sparing in those hotter countries; +and yet they and we following our own customs are well pleased. An +Ethiopian of old seeing an European eat bread, wondered, <span lang="la">quomodo +stercoribus vescentes viverimus</span>, how we could eat such kind of meats: so +much differed his countrymen from ours in diet, that as mine <a href="#note1446">[1446]</a>author +infers, <span lang="la">si quis illorum victum apud nos aemulari vellet</span>; if any man +should so feed with us, it would be all one to nourish, as Cicuta, +Aconitum, or Hellebore itself. At this day in China the common people live +in a manner altogether on roots and herbs, and to the wealthiest, horse, +ass, mule, dogs, cat-flesh, is as delightsome as the rest, so <a href="#note1447">[1447]</a>Mat. +Riccius the Jesuit relates, who lived many years amongst them. The Tartars +eat raw meat, and most commonly <a href="#note1448">[1448]</a>horse-flesh, drink milk and blood, +as the nomades of old. <span lang="la">Et lac concretum cum sanguine potat equino</span>. They +scoff at our Europeans for eating bread, which they call tops of weeds, and +horse meat, not fit for men; and yet Scaliger accounts them a sound and +witty nation, living a hundred years; even in the civilest country of them +they do thus, as Benedict the Jesuit observed in his travels, from the +great Mogul's Court by land to Pekin, which Riccius contends to be the same +with Cambulu in Cataia. In Scandia their bread is usually dried fish, and +so likewise in the Shetland Isles; and their other fare, as in Iceland, +saith <a href="#note1449">[1449]</a>Dithmarus Bleskenius, butter, cheese, and fish; their drink +water, their lodging on the ground. In America in many places their bread +is roots, their meat palmettos, pinas, potatoes, &c., and such fruits. There +be of them too that familiarly drink <a href="#note1450">[1450]</a>salt seawater all their lives, +eat <a href="#note1451">[1451]</a>raw meat, grass, and that with delight. With some, fish, +serpents, spiders: and in divers places they <a href="#note1452">[1452]</a>eat man's flesh, raw +and roasted, even the Emperor <a href="#note1453">[1453]</a>Montezuma himself. In some coasts, +again, <a href="#note1454">[1454]</a>one tree yields them cocoanuts, meat and drink, fire, fuel, +apparel; with his leaves, oil, vinegar, cover for houses, &c., and yet +these men going naked, feeding coarse, live commonly a hundred years, are +seldom or never sick; all which diet our physicians forbid. In Westphalia +they feed most part on fat meats and worts, knuckle deep, and call it +<a href="#note1455">[1455]</a><span lang="la">cerebrum Iovis</span>: in the Low Countries with roots, in Italy frogs +and snails are used. The Turks, saith Busbequius, delight most in fried +meats. In Muscovy, garlic and onions are ordinary meat and sauce, which +would be pernicious to such as are unaccustomed to them, delightsome to +others; and all is <a href="#note1456">[1456]</a>because they have been brought up unto it. +Husbandmen, and such as labour, can eat fat bacon, salt gross meat, hard +cheese, &c., (<span lang="la">O dura messorum illa</span>), coarse bread at all times, go to bed +and labour upon a full stomach, which to some idle persons would be present +death, and is against the rules of physic, so that custom is all in all. +Our travellers find this by common experience when they come in far +countries, and use their diet, they are suddenly offended, <a href="#note1457">[1457]</a>as our +Hollanders and Englishmen when they touch upon the coasts of Africa, those +Indian capes and islands, are commonly molested with calentures, fluxes, +and much distempered by reason of their fruits. <a href="#note1458">[1458]</a><span lang="la">Peregrina, etsi +suavia solent vescentibus perturbationes insignes adferre</span>, strange meats, +though pleasant, cause notable alterations and distempers. On the other +side, use or custom mitigates or makes all good again. Mithridates by often +use, which Pliny wonders at, was able to drink poison; and a maid, as +Curtius records, sent to Alexander from King Porus, was brought up with +poison from her infancy. The Turks, saith Bellonius, lib. 3. c. 15, eat +opium familiarly, a dram at once, which we dare not take in grains. +<a href="#note1459">[1459]</a>Garcias ab Horto writes of one whom he saw at Goa in the East +Indies, that took ten drams of opium in three days; and yet <span lang="la">consulto +loquebatur</span>, spake understandingly, so much can custom do. <a href="#note1460">[1460]</a> +Theophrastus speaks of a shepherd that could eat hellebore in substance. +And therefore Cardan concludes out of Galen, <span lang="la">Consuetudinem utcunque +ferendam, nisi valde malam</span>. Custom is howsoever to be kept, except it be +extremely bad: he adviseth all men to keep their old customs, and that by +the authority of <a href="#note1461">[1461]</a>Hippocrates himself, <span lang="la">Dandum aliquid tempori, aetati +regioni, consuetudini</span>, and therefore to <a href="#note1462">[1462]</a>continue as they began, be +it diet, bath, exercise, &c., or whatsoever else. + +<p>Another exception is delight, or appetite, to such and such meats: though +they be hard of digestion, melancholy; yet as Fuchsius excepts, <span class="cite">cap. 6. +lib. 2. Instit. sect. 2</span>, <a href="#note1463">[1463]</a>“The stomach doth readily digest, and +willingly entertain such meats we love most, and are pleasing to us, abhors +on the other side such as we distaste.” Which Hippocrates confirms, +<span class="cite">Aphoris. 2. 38.</span> Some cannot endure cheese, out of a secret antipathy; or to +see a roasted duck, which to others is a <a href="#note1464">[1464]</a>delightsome meat. + +<p>The last exception is necessity, poverty, want, hunger, which drives men +many times to do that which otherwise they are loath, cannot endure, and +thankfully to accept of it: as beverage in ships, and in sieges of great +cities, to feed on dogs, cats, rats, and men themselves. Three outlaws in +<a href="#note1465">[1465]</a>Hector Boethius, being driven to their shifts, did eat raw flesh, +and flesh of such fowl as they could catch, in one of the Hebrides for some +few months. These things do mitigate or disannul that which hath been said +of melancholy meats, and make it more tolerable; but to such as are +wealthy, live plenteously, at ease, may take their choice, and refrain if +they will, these viands are to be forborne, if they be inclined to, or +suspect melancholy, as they tender their healths: Otherwise if they be +intemperate, or disordered in their diet, at their peril be it. <span lang="la">Qui monet +amat, Ave et cave</span>. +<div class="poem"> +<div class="line">He who advises is your friend</div> +<div class="line">Farewell, and to your health attend.</div> +</div> +</div> +<div class="subsection"> +<h4><a name="1.2.2.4"></a>SUBSECT. IV.—<i>Retention and Evacuation a cause, and how</i>.</h4> + +<p>Of retention and evacuation, there be divers kinds, which are either +concomitant, assisting, or sole causes many times of melancholy. <a href="#note1466">[1466]</a> +Galen reduceth defect and abundance to this head; others <a href="#note1467">[1467]</a>“All that +is separated, or remains.” + +<p><i>Costiveness</i>.] In the first rank of these, I may well reckon up +costiveness, and keeping in of our ordinary excrements, which as it often +causeth other diseases, so this of melancholy in particular. <a href="#note1468">[1468]</a>Celsus, +lib. 1. cap. 3, saith, “It produceth inflammation of the head, dullness, +cloudiness, headache,” &c. Prosper Calenus, <span class="cite">lib. de atra bile</span>, will have +it distemper not the organ only, <a href="#note1469">[1469]</a>“but the mind itself by troubling +of it:” and sometimes it is a sole cause of madness, as you may read in the +first book of <a href="#note1470">[1470]</a>Skenkius's Medicinal Observations. A young merchant +going to Nordeling fair in Germany, for ten days' space never went to +stool; at his return he was <a href="#note1471">[1471]</a>grievously melancholy, thinking that he +was robbed, and would not be persuaded but that all his money was gone; his +friends thought he had some philtrum given him, but Cnelius, a physician, +being sent for, found his <a href="#note1472">[1472]</a>costiveness alone to be the cause, and +thereupon gave him a clyster, by which he was speedily recovered. +Trincavellius, <span class="cite">consult. 35. lib. 1</span>, saith as much of a melancholy lawyer, +to whom he administered physic, and Rodericus a Fonseca, <span class="cite">consult. 85. tom. +2</span>, <a href="#note1473">[1473]</a>of a patient of his, that for eight days was bound, and therefore +melancholy affected. Other retentions and evacuations there are, not simply +necessary, but at some times; as Fernelius accounts them, <span class="cite">Path. lib. 1. +cap. 15</span>, as suppression of haemorrhoids, monthly issues in women, bleeding +at nose, immoderate or no use at all of Venus: or any other ordinary +issues. + +<p><a href="#note1474">[1474]</a>Detention of haemorrhoids, or monthly issues, Villanovanus <span class="cite">Breviar. +lib. 1. cap. 18.</span> Arculanus, <span class="cite">cap. 16. in 9. Rhasis</span>, Vittorius Faventinus, +<span class="cite">pract. mag. tract. 2. cap. 15.</span> Bruel, &c. put for ordinary causes. +Fuchsius, <span class="cite">l. 2. sect. 5. c. 30</span>, goes farther, and saith, <a href="#note1475">[1475]</a>“That many +men unseasonably cured of the haemorrhoids have been corrupted with +melancholy, seeking to avoid Scylla, they fall into Charybdis.” Galen, <span class="cite">l. +de hum. commen. 3. ad text. 26</span>, illustrates this by an example of Lucius +Martius, whom he cured of madness, contracted by this means: And <a href="#note1476">[1476]</a> +Skenkius hath two other instances of two melancholy and mad women, so +caused from the suppression of their months. The same may be said of +bleeding at the nose, if it be suddenly stopped, and have been formerly +used, as <a href="#note1477">[1477]</a>Villanovanus urgeth: And <a href="#note1478">[1478]</a>Fuchsius, <span class="cite">lib. 2. sect. 5. +cap. 33</span>, stiffly maintains, “That without great danger, such an issue may +not be stayed.” + +<p>Venus omitted produceth like effects. Mathiolus, <span class="cite">epist. 5. l. +penult.</span>, <a href="#note1479">[1479]</a>“avoucheth of his knowledge, that some through +bashfulness abstained from venery, and thereupon became very heavy and +dull; and some others that were very timorous, melancholy, and beyond all +measure sad.” Oribasius, <span class="cite">med. collect. l. 6. c. 37</span>, speaks of some, +<a href="#note1480">[1480]</a>“That if they do not use carnal copulation, are continually troubled +with heaviness and headache; and some in the same case by intermission of +it.” Not use of it hurts many, Arculanus, <span class="cite">c. 6. in 9. Rhasis, et +Magninus, part. 3. cap. 5</span>, think, because it <a href="#note1481">[1481]</a>“sends up poisoned +vapours to the brain and heart.” And so doth Galen himself hold, “That if +this natural seed be over-long kept (in some parties) it turns to poison.” +Hieronymus Mercurialis, in his chapter of melancholy, cites it for an +especial cause of this malady, <a href="#note1482">[1482]</a>priapismus, satyriasis, &c. +Haliabbas, <span class="cite">5. Theor. c. 36</span>, reckons up this and many other diseases. +Villanovanus <span class="cite">Breviar. l. 1. c. 18</span>, saith, “He knew <a href="#note1483">[1483]</a>many monks +and widows grievously troubled with melancholy, and that from this sole +cause.” <a href="#note1484">[1484]</a>Ludovicus Mercatus, <span class="cite">l. 2. de mulierum affect. cap. 4</span>, +and Rodericus a Castro, <span class="cite">de morbis mulier. l. 2. c. 3</span>, treat largely +of this subject, and will have it produce a peculiar kind of melancholy in +stale maids, nuns, and widows, <span lang="la">Ob suppressionem mensium et venerem +omissam, timidae, moestae anxiae, verecundae, suspicioscae, languentes, consilii +inopes, cum summa vitae et rerum meliorum desperatione</span>, &c., they are +melancholy in the highest degree, and all for want of husbands. Aelianus +Montaltus, <span class="cite">cap. 37. de melanchol.</span>, confirms as much out of Galen; so +doth Wierus, Christophorus a Vega <span class="cite">de art. med. lib. 3. c. 14</span>, relates +many such examples of men and women, that he had seen so melancholy. Felix +Plater in the first book of his Observations, <a href="#note1485">[1485]</a>“tells a story of an +ancient gentleman in Alsatia, that married a young wife, and was not able +to pay his debts in that kind for a long time together, by reason of his +several infirmities: but she, because of this inhibition of Venus, fell +into a horrible fury, and desired every one that came to see her, by words, +looks, and gestures, to have to do with her,” &c. <a href="#note1486">[1486]</a>Bernardus +Paternus, a physician, saith, “He knew a good honest godly priest, that +because he would neither willingly marry, nor make use of the stews, fell +into grievous melancholy fits.” Hildesheim, <span class="cite">spicel. 2</span>, hath such another +example of an Italian melancholy priest, in a consultation had <i>Anno</i> 1580. +Jason Pratensis gives instance in a married man, that from his wife's death +abstaining, <a href="#note1487">[1487]</a>“after marriage, became exceedingly melancholy,” +Rodericus a Fonseca in a young man so misaffected, <span class="cite">Tom. 2. consult. 85.</span> +To these you may add, if you please, that conceited tale of a Jew, so +visited in like sort, and so cured, out of Poggius Florentinus. + +<p>Intemperate Venus is all but as bad in the other extreme. Galen, <span class="cite">l. 6. +de mortis popular. sect. 5. text. 26</span>, reckons up melancholy amongst +those diseases which are <a href="#note1488">[1488]</a>“exasperated by venery:” so doth Avicenna, +<span class="cite">2, 3, c. 11.</span> Oribasius, <span class="cite">loc. citat.</span> Ficinus, <span class="cite">lib. 2. de sanitate +tuenda</span>. Marsilius Cognatus, Montaltus, <span class="cite">cap. 27.</span> Guianerius, <span class="cite">Tract. 3. +cap. 2.</span> Magninus, <span class="cite">cap. 5. part. 3.</span> <a href="#note1489">[1489]</a>gives the reason, because +<a href="#note1490">[1490]</a>“it infrigidates and dries up the body, consumes the spirits; and +would therefore have all such as are cold and dry to take heed of and to +avoid it as a mortal enemy.” Jacchinus <span class="cite">in 9 Rhasis, cap. 15</span>, ascribes +the same cause, and instanceth in a patient of his, that married a young +wife in a hot summer, <a href="#note1491">[1491]</a>“and so dried himself with chamber-work, that +he became in short space from melancholy, mad:” he cured him by moistening +remedies. The like example I find in Laelius a Fonte Eugubinus, <span class="cite">consult. +129</span>, of a gentleman of Venice, that upon the same occasion was first +melancholy, afterwards mad. Read in him the story at large. + +<p>Any other evacuation stopped will cause it, as well as these above named, +be it bile, <a href="#note1492">[1492]</a>ulcer, issue, &c. Hercules de Saxonia, <span class="cite">lib. 1. c. +16</span>, and Gordonius, verify this out of their experience. They saw one +wounded in the head who as long as the sore was open, <span lang="la">Lucida habuit mentis +intervalla</span>, was well; but when it was stopped, <span lang="la">Rediit melancholia</span>, his +melancholy fit seized on him again. + +<p>Artificial evacuations are much like in effect, as hot houses, baths, +bloodletting, purging, unseasonably and immoderately used. <a href="#note1493">[1493]</a>Baths +dry too much, if used in excess, be they natural or artificial, and offend +extreme hot, or cold; <a href="#note1494">[1494]</a>one dries, the other refrigerates overmuch. +Montanus, <span class="cite">consil. 137</span>, saith, they overheat the liver. Joh. Struthius, +<span class="cite">Stigmat. artis. l. 4. c. 9</span>, contends, <a href="#note1495">[1495]</a>“that if one stay longer +than ordinary at the bath, go in too oft, or at unseasonable times, he +putrefies the humours in his body.” To this purpose writes Magninus, <span class="cite">l. +3. c. 5.</span> Guianerius, <span class="cite">Tract. 15. c. 21</span>, utterly disallows all hot +baths in melancholy adust. <a href="#note1496">[1496]</a>“I saw” (saith he) “a man that laboured of +the gout, who to be freed of this malady came to the bath, and was +instantly cured of his disease, but got another worse, and that was +madness.” But this judgment varies as the humour doth, in hot or cold: +baths may be good for one melancholy man, bad for another; that which will +cure it in this party, may cause it in a second. + +<p><i>Phlebotomy</i>.] Phlebotomy, many times neglected, may do much harm to the +body, when there is a manifest redundance of bad humours, and melancholy +blood; and when these humours heat and boil, if this be not used in time, +the parties affected, so inflamed, are in great danger to be mad; but if it +be unadvisedly, importunely, immoderately used, it doth as much harm by +refrigerating the body, dulling the spirits, and consuming them: as Joh. +<a href="#note1497">[1497]</a>Curio in his 10th chapter well reprehends, such kind of letting +blood doth more hurt than good: <a href="#note1498">[1498]</a>“The humours rage much more than +they did before, and is so far from avoiding melancholy, that it increaseth +it, and weakeneth the sight.” <a href="#note1499">[1499]</a>Prosper Calenus observes as much of +all phlebotomy, except they keep a very good diet after it; yea, and as +<a href="#note1500">[1500]</a>Leonartis Jacchinus speaks out of his own experience, <a href="#note1501">[1501]</a>“The +blood is much blacker to many men after their letting of blood than it was +at first.” For this cause belike Salust. Salvinianus, <span class="cite">l. 2. c. 1</span>, will +admit or hear of no bloodletting at all in this disease, except it be +manifest it proceed from blood: he was (it appears) by his own words in +that place, master of an hospital of mad men, <a href="#note1502">[1502]</a>“and found by long +experience, that this kind of evacuation, either in head, arm, or any other +part, did more harm than good.” To this opinion of his, <a href="#note1503">[1503]</a>Felix +Plater is quite opposite, “though some wink at, disallow and quite +contradict all phlebotomy in melancholy, yet by long experience I have +found innumerable so saved, after they had been twenty, nay, sixty times +let blood, and to live happily after it. It was an ordinary thing of old, +in Galen's time, to take at once from such men six pounds of blood, which +now we dare scarce take in ounces: <span lang="la">sed viderint medici</span>;” great books are +written of this subject. + +<p>Purging upward and downward, in abundance of bad humours omitted, may be +for the worst; so likewise as in the precedent, if overmuch, too frequent +or violent, it <a href="#note1504">[1504]</a>weakeneth their strength, saith Fuchsius, <span class="cite">l. 2. +sect., 2 c. 17</span>, or if they be strong or able to endure physic, yet it +brings them to an ill habit, they make their bodies no better than +apothecaries' shops, this and such like infirmities must needs follow. +</div> +<div class="subsection"> +<h4><a name="1.2.2.5"></a>SUBSECT. V.—<i>Bad Air, a cause of Melancholy</i>.</h4> + +<p>Air is a cause of great moment, in producing this, or any other disease, +being that it is still taken into our bodies by respiration, and our more +inner parts. <a href="#note1505">[1505]</a>“If it be impure and foggy, it dejects the spirits, and +causeth diseases by infection of the heart,” as Paulus hath it, <span class="cite">lib. 1. +c. 49.</span> Avicenna, <span class="cite">lib. 1. Gal. de san. tuenda</span>. Mercurialis, Montaltus, +&c. <a href="#note1506">[1506]</a>Fernelius saith, “A thick air thickeneth the blood and humours.” +<a href="#note1507">[1507]</a>Lemnius reckons up two main things most profitable, and most +pernicious to our bodies; air and diet: and this peculiar disease, nothing +sooner causeth <a href="#note1508">[1508]</a>(Jobertus holds) “than the air wherein we breathe and +live.” <a href="#note1509">[1509]</a>Such as is the air, such be our spirits; and as our spirits, +such are our humours. It offends commonly if it be too <a href="#note1510">[1510]</a>hot and dry, +thick, fuliginous, cloudy, blustering, or a tempestuous air. Bodine in his +fifth Book, <span class="cite">De repub. cap. 1, 5</span>, of his Method of History, proves that +hot countries are most troubled with melancholy, and that there are +therefore in Spain, Africa, and Asia Minor, great numbers of mad men, +insomuch that they are compelled in all cities of note, to build peculiar +hospitals for them. Leo <a href="#note1511">[1511]</a>Afer, <span class="cite">lib. 3. de Fessa urbe</span>, Ortelius +and Zuinger, confirm as much: they are ordinarily so choleric in their +speeches, that scarce two words pass without railing or chiding in common +talk, and often quarrelling in their streets. <a href="#note1512">[1512]</a>Gordonius will have +every man take notice of it: “Note this” (saith he) “that in hot countries it +is far more familiar than in cold.” Although this we have now said be not +continually so, for as <a href="#note1513">[1513]</a>Acosta truly saith, under the Equator itself, +is a most temperate habitation, wholesome air, a paradise of pleasure: the +leaves ever green, cooling showers. But it holds in such as are +intemperately hot, as <a href="#note1514">[1514]</a>Johannes a Meggen found in Cyprus, others in +Malta, Aupulia, and the <a href="#note1515">[1515]</a>Holy Land, where at some seasons of the year +is nothing but dust, their rivers dried up, the air scorching hot, and +earth inflamed; insomuch that many pilgrims going barefoot for devotion +sake, from Joppa to Jerusalem upon the hot sands, often run mad, or else +quite overwhelmed with sand, <span lang="la">profundis arenis</span>, as in many parts of +Africa, Arabia Deserta, Bactriana, now Charassan, when the west wind blows +<a href="#note1516">[1516]</a><span lang="la">Involuti arenis transeuntes necantur</span>. <a href="#note1517">[1517]</a>Hercules de Saxonia, +a professor in Venice, gives this cause why so many Venetian women are +melancholy, <span lang="la">Quod diu sub sole degant</span>, they tarry too long in the sun. +Montanus, <span class="cite">consil. 21</span>, amongst other causes assigns this; Why that Jew his +patient was mad, <span lang="la">Quod tam multum exposuit se calori et frigori</span>: he +exposed himself so much to heat and cold, and for that reason in Venice, +there is little stirring in those brick paved streets in summer about noon, +they are most part then asleep: as they are likewise in the great Mogol's +countries, and all over the East Indies. At Aden in Arabia, as <a href="#note1518">[1518]</a> +Lodovicus Vertomannus relates in his travels, they keep their markets in +the night, to avoid extremity of heat; and in Ormus, like cattle in a +pasture, people of all sorts lie up to the chin in water all day long. At +Braga in Portugal; Burgos in Castile; Messina in Sicily, all over Spain and +Italy, their streets are most part narrow, to avoid the sunbeams. The Turks +wear great turbans <span lang="la">ad fugandos solis radios</span>, to refract the sunbeams; and +much inconvenience that hot air of Bantam in Java yields to our men, that +sojourn there for traffic; where it is so hot, <a href="#note1519">[1519]</a>“that they that are +sick of the pox, lie commonly bleaching in the sun, to dry up their sores.” +Such a complaint I read of those isles of Cape Verde, fourteen degrees from +the Equator, they do <span lang="la">male audire</span>: <a href="#note1520">[1520]</a>One calls them the unhealthiest +clime of the world, for fluxes, fevers, frenzies, calentures, which +commonly seize on seafaring men that touch at them, and all by reason of a +hot distemperature of the air. The hardiest men are offended with this +heat, and stiffest clowns cannot resist it, as Constantine affirms, +<span class="cite">Agricult. l. 2. c. 45.</span> They that are naturally born in such air, may +not <a href="#note1521">[1521]</a>endure it, as Niger records of some part of Mesopotamia, now +called Diarbecha: <span lang="la">Quibusdam in locis saevienti aestui adeo subjecta est, ut +pleraque animalia fervore solis et coeli extinguantur</span>, 'tis so hot there +in some places, that men of the country and cattle are killed with it; and +<a href="#note1522">[1522]</a>Adricomius of Arabia Felix, by reason of myrrh, frankincense, and +hot spices there growing, the air is so obnoxious to their brains, that the +very inhabitants at some times cannot abide it, much less weaklings and +strangers. <a href="#note1523">[1523]</a>Amatus Lusitanus, <span class="cite">cent. 1. curat. 45</span>, reports of a +young maid, that was one Vincent a currier's daughter, some thirteen years +of age, that would wash her hair in the heat of the day (in July) and so +let it dry in the sun, <a href="#note1524">[1524]</a>“to make it yellow, but by that means +tarrying too long in the heat, she inflamed her head, and made herself +mad.” + +<p>Cold air in the other extreme is almost as bad as hot, and so doth +Montaltus esteem of it, <span class="cite">c. 11</span>, if it be dry withal. In those northern +countries, the people are therefore generally dull, heavy, and many +witches, which (as I have before quoted) Saxo Grammaticus, Olaus, Baptista +Porta ascribe to melancholy. But these cold climes are more subject to +natural melancholy (not this artificial) which is cold and dry: for which +cause <a href="#note1525">[1525]</a>Mercurius Britannicus belike puts melancholy men to inhabit +just under the Pole. The worst of the three is a <a href="#note1526">[1526]</a>thick, cloudy, +misty, foggy air, or such as come from fens, moorish grounds, lakes, +muck-hills, draughts, sinks, where any carcasses, or carrion lies, or from +whence any stinking fulsome smell comes: Galen, Avicenna, Mercurialis, new +and old physicians, hold that such air is unwholesome, and engenders +melancholy, plagues, and what not? <a href="#note1527">[1527]</a>Alexandretta, an haven-town in +the Mediterranean Sea, Saint John de Ulloa, an haven in Nova-Hispania, are +much condemned for a bad air, so are Durazzo in Albania, Lithuania, +Ditmarsh, Pomptinae Paludes in Italy, the territories about Pisa, Ferrara, +&c. Romney Marsh with us; the Hundreds in Essex, the fens in Lincolnshire. +Cardan, <span class="cite">de rerum varietate, l. 17, c. 96</span>, finds fault with the sight of +those rich, and most populous cities in the Low Countries, as Bruges, +Ghent, Amsterdam, Leiden, Utrecht, &c. the air is bad; and so at Stockholm +in Sweden; Regium in Italy, Salisbury with us, Hull and Lynn: they may be +commodious for navigation, this new kind of fortification, and many other +good necessary uses; but are they so wholesome? Old Rome hath descended +from the hills to the valley, 'tis the site of most of our new cities, and +held best to build in plains, to take the opportunity of rivers. Leander +Albertus pleads hard for the air and site of Venice, though the black +moorish lands appear at every low water: the sea, fire, and smoke (as he +thinks) qualify the air; and <a href="#note1528">[1528]</a>some suppose, that a thick foggy air +helps the memory, as in them of Pisa in Italy; and our Camden, out of +Plato, commends the site of Cambridge, because it is so near the fens. But +let the site of such places be as it may, how can they be excused that have +a delicious seat, a pleasant air, and all that nature can afford, and yet +through their own nastiness, and sluttishness, immund and sordid manner of +life, suffer their air to putrefy, and themselves to be chocked up? Many +cities in Turkey do <span lang="la">male audire</span> in this kind: Constantinople itself, +where commonly carrion lies in the street. Some find the same fault in +Spain, even in Madrid, the king's seat, a most excellent air, a pleasant +site; but the inhabitants are slovens, and the streets uncleanly kept. + +<p>A troublesome tempestuous air is as bad as impure, rough and foul weather, +impetuous winds, cloudy dark days, as it is commonly with us, <span lang="la">Coelum visu +foedum</span>, <a href="#note1529">[1529]</a>Polydore calls it a filthy sky, <span lang="la">et in quo facile +generantur nubes</span>; as Tully's brother Quintus wrote to him in Rome, being +then quaestor in Britain. “In a thick and cloudy air” (saith Lemnius) “men are +tetric, sad, and peevish: And if the western winds blow, and that there be +a calm, or a fair sunshine day, there is a kind of alacrity in men's minds; +it cheers up men and beasts: but if it be a turbulent, rough, cloudy, +stormy weather, men are sad, lumpish, and much dejected, angry, waspish, +dull, and melancholy.” This was <a href="#note1530">[1530]</a>Virgil's experiment of old, +<div class="poem" lang="la"> +<div class="line">Verum ubi tempestas, et coeli mobilis humor</div> +<div class="line">Mutavere vices, et Jupiter humidus Austro,</div> +<div class="line">Vertuntur species animorum, et pectore motus</div> +<div class="line">Concipiunt alios———</div> +</div> +<div class="poem"> +<div class="couplet"> +<div class="line">But when the face of Heaven changed is</div> +<div class="line">To tempests, rain, from season fair:</div> +</div> +<div class="couplet"> +<div class="line">Our minds are altered, and in our breasts</div> +<div class="line">Forthwith some new conceits appear.</div> +</div> +</div> +And who is not weather-wise against such and such conjunctions of planets, +moved in foul weather, dull and heavy in such tempestuous seasons? <a href="#note1531">[1531]</a> +<span lang="la">Gelidum contristat Aquarius annum</span>: the time requires, and the autumn +breeds it; winter is like unto it, ugly, foul, squalid, the air works on +all men, more or less, but especially on such as are melancholy, or +inclined to it, as Lemnius holds, <a href="#note1532">[1532]</a>“They are most moved with it, and +those which are already mad, rave downright, either in, or against a +tempest. Besides, the devil many times takes his opportunity of such +storms, and when the humours by the air be stirred, he goes in with them, +exagitates our spirits, and vexeth our souls; as the sea waves, so are the +spirits and humours in our bodies tossed with tempestuous winds and +storms.” To such as are melancholy therefore, Montanus, <span class="cite">consil. 24</span>, will +have tempestuous and rough air to be avoided, and <span class="cite">consil. 27</span>, all night +air, and would not have them to walk abroad, but in a pleasant day. +Lemnius, <span class="cite">l. 3. c. 3</span>, discommends the south and eastern winds, commends +the north. Montanus, <span class="cite">consil. 31.</span> <a href="#note1533">[1533]</a>“Will not any windows to be +opened in the night.” <span class="cite">Consil. 229. et consil. 230</span>, he discommends +especially the south wind, and nocturnal air: So doth <a href="#note1534">[1534]</a>Plutarch. The +night and darkness makes men sad, the like do all subterranean vaults, dark +houses in caves and rocks, desert places cause melancholy in an instant, +especially such as have not been used to it, or otherwise accustomed. Read +more of air in Hippocrates, <span class="cite">Aetius, l. 3. a c. 171. ad 175.</span> Oribasius, +<span class="cite">a c. 1. ad 21.</span> Avicen. <span class="cite">l. 1. can. Fen. 2. doc. 2. Fen. 1. +c. 123</span> to the 12, &c. +</div> +<div class="subsection"> +<h4><a name="1.2.2.6"></a>SUBSECT. VI.—<i>Immoderate Exercise a cause, and how. Solitariness, Idleness</i>.</h4> + +<p>Nothing so good but it may be abused: nothing better than exercise (if +opportunely used) for the preservation of the body: nothing so bad if it be +unseasonable. violent, or overmuch. Fernelius out of Galen, <span class="cite">Path. lib. 1. +c. 16</span>, saith, <a href="#note1535">[1535]</a>“That much exercise and weariness consumes the +spirits and substance, refrigerates the body; and such humours which Nature +would have otherwise concocted and expelled, it stirs up and makes them +rage: which being so enraged, diversely affect and trouble the body and +mind.” So doth it, if it be unseasonably used, upon a full stomach, or when +the body is full of crudities, which Fuchsius so much inveighs against, +<span class="cite">lib. 2. instit. sec. 2. c. 4</span>, giving that for a cause, why schoolboys in +Germany are so often scabbed, because they use exercise presently after +meats. <a href="#note1536">[1536]</a>Bayerus puts in a caveat against such exercise, because “it +<a href="#note1537">[1537]</a>corrupts the meat in the stomach, and carries the same juice raw, +and as yet undigested, into the veins” (saith Lemnius), “which there +putrefies and confounds the animal spirits.” Crato, <span class="cite">consil. 21. l. 2</span>, +<a href="#note1538">[1538]</a>protests against all such exercise after meat, as being the greatest +enemy to concoction that may be, and cause of corruption of humours, which +produce this, and many other diseases. Not without good reason then doth +Salust. Salvianus, <span class="cite">l. 2. c. 1</span>, and Leonartus Jacchinus, <span class="cite">in 9. Rhasis</span>, +Mercurialis, Arcubanus, and many other, set down <a href="#note1539">[1539]</a>immoderate exercise +as a most forcible cause of melancholy. + +<p>Opposite to exercise is idleness (the badge of gentry) or want of exercise, +the bane of body and mind, the nurse of naughtiness, stepmother of +discipline, the chief author of all mischief, one of the seven deadly sins, +and a sole cause of this and many other maladies, the devil's cushion, as +<a href="#note1540">[1540]</a>Gualter calls it, his pillow and chief reposal. “For the mind can +never rest, but still meditates on one thing or other, except it be +occupied about some honest business, of his own accord it rusheth into +melancholy.” <a href="#note1541">[1541]</a>“As too much and violent exercise offends on the one +side, so doth an idle life on the other” (saith Crato), “it fills the body +full of phlegm, gross humours, and all manner of obstructions, rheums, +catarrhs,” &c. Rhasis, <span class="cite">cont. lib. 1. tract. 9</span>, accounts of it as the +greatest cause of melancholy. <a href="#note1542">[1542]</a>“I have often seen” (saith he) “that +idleness begets this humour more than anything else.” Montaltus, <span class="cite">c. 1</span>, +seconds him out of his experience, <a href="#note1543">[1543]</a>“They that are idle are far more +subject to melancholy than such as are conversant or employed about any +office or business.” <a href="#note1544">[1544]</a>Plutarch reckons up idleness for a sole cause +of the sickness of the soul: “There are they” (saith he) “troubled in mind, +that have no other cause but this.” Homer, <span class="cite">Iliad. 1</span>, brings in Achilles +eating of his own heart in his idleness, because he might not fight. +Mercurialis, <span class="cite">consil. 86</span>, for a melancholy young man urgeth, <a href="#note1545">[1545]</a>it as +a chief cause; why was he melancholy? because idle. Nothing begets it +sooner, increaseth and continueth it oftener than idleness.<a href="#note1546">[1546]</a>A disease +familiar to all idle persons, an inseparable companion to such as live at +ease, <span lang="la">Pingui otio desidiose agentes</span>, a life out of action, and have no +calling or ordinary employment to busy themselves about, that have small +occasions; and though they have, such is their laziness, dullness, they will +not compose themselves to do aught; they cannot abide work, though it be +necessary; easy as to dress themselves, write a letter, or the like; yet as +he that is benumbed with cold sits still shaking, that might relieve +himself with a little exercise or stirring, do they complain, but will not +use the facile and ready means to do themselves good; and so are still +tormented with melancholy. Especially if they have been formerly brought up +to business, or to keep much company, and upon a sudden come to lead a +sedentary life; it crucifies their souls, and seizeth on them in an +instant; for whilst they are any ways employed, in action, discourse, about +any business, sport or recreation, or in company to their liking, they are +very well; but if alone or idle, tormented instantly again; one day's +solitariness, one hour's sometimes, doth them more harm, than a week's +physic, labour, and company can do good. Melancholy seizeth on them +forthwith being alone, and is such a torture, that as wise Seneca well +saith, <span lang="la">Malo mihi male quam molliter esse</span>, I had rather be sick than idle. +This idleness is either of body or mind. That of body is nothing but a kind +of benumbing laziness, intermitting exercise, which, if we may believe +<a href="#note1547">[1547]</a>Fernelius, “causeth crudities, obstructions, excremental humours, +quencheth the natural heat, dulls the spirits, and makes them unapt to do +any thing whatsoever.” +<div class="poem" lang="la"> +<div class="line"><a href="#note1548">[1548]</a>Neglectis urenda filix innascitur agris.</div> +</div> +<div class="poem"> +<div class="line">———for, a neglected field</div> +<div class="line">Shall for the fire its thorns and thistles yield.</div> +</div> +As fern grows in untilled grounds, and all manner of weeds, so do gross +humours in an idle body, <span lang="la">Ignavum corrumpunt otia corpus</span>. A horse in a +stable that never travels, a hawk in a mew that seldom flies, are both +subject to diseases; which left unto themselves, are most free from any +such encumbrances. An idle dog will be mangy, and how shall an idle person +think to escape? Idleness of the mind is much worse than this of the body; +wit without employment is a disease <a href="#note1549">[1549]</a><span lang="la">Aerugo animi, rubigo ingenii</span>: +the rust of the soul, <a href="#note1550">[1550]</a>a plague, a hell itself, <span lang="la">Maximum animi +nocumentum</span>, Galen, calls it. <a href="#note1551">[1551]</a>“As in a standing pool, worms and +filthy creepers increase, (<span lang="la">et vitium capiunt ni moveantur aquae</span>, the +water itself putrefies, and air likewise, if it be not continually stirred +by the wind) so do evil and corrupt thoughts in an idle person,” the soul +is contaminated. In a commonwealth, where is no public enemy, there is +likely civil wars, and they rage upon themselves: this body of ours, when +it is idle, and knows not how to bestow itself, macerates and vexeth itself +with cares, griefs, false fears, discontents, and suspicions; it tortures +and preys upon his own bowels, and is never at rest. Thus much I dare +boldly say; he or she that is idle, be they of what condition they will, +never so rich, so well allied, fortunate, happy, let them have all things +in abundance and felicity that heart can wish and desire, all contentment, +so long as he or she or they are idle, they shall never be pleased, never +well in body and mind, but weary still, sickly still, vexed still, loathing +still, weeping, sighing, grieving, suspecting, offended with the world, +with every object, wishing themselves gone or dead, or else earned away +with some foolish phantasy or other. And this is the true cause that so +many great men, ladies, and gentlewomen, labour of this disease in country +and city; for idleness is an appendix to nobility; they count it a disgrace +to work, and spend all their days in sports, recreations, and pastimes, and +will therefore take no pains; be of no vocation: they feed liberally, fare +well, want exercise, action, employment, (for to work, I say, they may not +abide,) and Company to their desires, and thence their bodies become full +of gross humours, wind, crudities; their minds disquieted, dull, heavy, &c. +care, jealousy, fear of some diseases, sullen fits, weeping fits seize too +<a href="#note1552">[1552]</a>familiarly on them. For what will not fear and phantasy work in an +idle body? what distempers will they not cause? when the children of <a href="#note1553">[1553]</a> +Israel murmured against Pharaoh in Egypt, he commanded his officers to +double their task, and let them get straw themselves, and yet make their +full number of bricks; for the sole cause why they mutiny, and are evil at +ease, is, “they are idle.” When you shall hear and see so many discontented +persons in all places where you come, so many several grievances, +unnecessary complaints, fears, suspicions, <a href="#note1554">[1554]</a>the best means to redress +it is to set them awork, so to busy their minds; for the truth is, they are +idle. Well they may build castles in the air for a time, and sooth up +themselves with fantastical and pleasant humours, but in the end they will +prove as bitter as gall, they shall be still I say discontent, suspicious, +<a href="#note1555">[1555]</a>fearful, jealous, sad, fretting and vexing of themselves; so long as +they be idle, it is impossible to please them, <span lang="la">Otio qui nescit uti, plus +habet negotii quam qui negotium in negotio</span>, as that <a href="#note1556">[1556]</a>Agellius could +observe: He that knows not how to spend his time, hath more business, care, +grief, anguish of mind, than he that is most busy in the midst of all his +business. <span lang="la">Otiosus animus nescit quid volet</span>: An idle person (as he follows +it) knows not when he is well, what he would have, or whither he would go, +<span lang="la">Quum illuc ventum est, illinc lubet</span>, he is tired out with everything, +displeased with all, weary of his life: <span lang="la">Nec bene domi, nec militiae</span>, +neither at home nor abroad, <span lang="la">errat, et praeter vitam vivitur</span>, he wanders +and lives besides himself. In a word, What the mischievous effects of +laziness and idleness are, I do not find any where more accurately +expressed, than in these verses of Philolaches in the <a href="#note1557">[1557]</a>Comical Poet, +which for their elegancy I will in part insert. +<div class="poem" lang="la"> +<div class="line">Novarum aedium esse arbitror similem ego hominem,</div> +<div class="line">Quando hic natus est: Ei rei argumenta dicam.</div> +<div class="line">Aedes quando sunt ad amussim expolitae,</div> +<div class="line">Quisque laudat fabrum, atque exemplum expetit, &c.</div> +<div class="line">At ubi illo migrat nequam homo indiligensque, &c.</div> +<div class="line">Tempestas venit, confringit tegulas, imbricesque,</div> +<div class="line">Putrifacit aer operam fabri, &c.</div> +<div class="line">Dicam ut homines similes esse aedium arbitremini,</div> +<div class="line">Fabri parentes fundamentum substruunt liberorum,</div> +<div class="line">Expoliunt, docent literas, nec parcunt sumptui,</div> +<div class="line">Ego autem sub fabrorum potestate frugi fui,</div> +<div class="line">Postquam autem migravi in ingenium meum,</div> +<div class="line">Perdidi operam fabrorum illico oppido,</div> +<div class="line">Venit ignavia, ea mihi tempestas fuit,</div> +<div class="line">Adventuque suo grandinem et imbrem attulit,</div> +<div class="line">Illa mihi virtutem deturbavit, &c.</div> +</div> +A young man is like a fair new house, the carpenter leaves it well built, +in good repair, of solid stuff; but a bad tenant lets it rain in, and for +want of reparation, fall to decay, &c. Our parents, tutors, friends, spare +no cost to bring us up in our youth, in all manner of virtuous education; +but when we are left to ourselves, idleness as a tempest drives all +virtuous motions out of our minds, et <span lang="la">nihili sumus</span>, on a sudden, by sloth +and such bad ways, we come to nought. + +<p>Cousin german to idleness, and a concomitant cause, which goes hand in hand +with it, is <a href="#note1558">[1558]</a><span lang="la">nimia solitudo</span>, too much solitariness, by the +testimony of all physicians, cause and symptom both; but as it is here put +for a cause, it is either coact, enforced, or else voluntary. Enforced +solitariness is commonly seen in students, monks, friars, anchorites, that +by their order and course of life must abandon all company, society of +other men, and betake themselves to a private cell: <span lang="la">Otio superstitioso +seclusi</span>, as Bale and Hospinian well term it, such as are the Carthusians +of our time, that eat no flesh (by their order), keep perpetual silence, +never go abroad. Such as live in prison, or some desert place, and cannot +have company, as many of our country gentlemen do in solitary houses, they +must either be alone without companions, or live beyond their means, and +entertain all comers as so many hosts, or else converse with their servants +and hinds, such as are unequal, inferior to them, and of a contrary +disposition: or else as some do, to avoid solitariness, spend their time +with lewd fellows in taverns, and in alehouses, and thence addict +themselves to some unlawful disports, or dissolute courses. Divers again +are cast upon this rock of solitariness for want of means, or out of a +strong apprehension of some infirmity, disgrace, or through bashfulness, +rudeness, simplicity, they cannot apply themselves to others' company. +<span lang="la">Nullum solum infelici gratius solitudine, ubi nullus sit qui miseriam +exprobret</span>; this enforced solitariness takes place, and produceth his +effect soonest in such as have spent their time jovially, peradventure in +all honest recreations, in good company, in some great family or populous +city, and are upon a sudden confined to a desert country cottage far off, +restrained of their liberty, and barred from their ordinary associates; +solitariness is very irksome to such, most tedious, and a sudden cause of +great inconvenience. + +<p>Voluntary solitariness is that which is familiar with melancholy, and +gently brings on like a Siren, a shoeing-horn, or some sphinx to this +irrevocable gulf, <a href="#note1559">[1559]</a>a primary cause, Piso calls it; most pleasant it +is at first, to such as are melancholy given, to lie in bed whole days, and +keep their chambers, to walk alone in some solitary grove, betwixt wood and +water, by a brook side, to meditate upon some delightsome and pleasant +subject, which shall affect them most; <span lang="la">amabilis insania, et mentis +gratissimus error</span>: a most incomparable delight it is so to melancholise, +and build castles in the air, to go smiling to themselves, acting an +infinite variety of parts, which they suppose and strongly imagine they +represent, or that they see acted or done: <span lang="la">Blandae quidem ab initio</span>, +saith Lemnius, to conceive and meditate of such pleasant things, sometimes, +<a href="#note1560">[1560]</a>“present, past, or to come,” as Rhasis speaks. So delightsome these +toys are at first, they could spend whole days and nights without sleep, +even whole years alone in such contemplations, and fantastical meditations, +which are like unto dreams, and they will hardly be drawn from them, or +willingly interrupt, so pleasant their vain conceits are, that they hinder +their ordinary tasks and necessary business, they cannot address themselves +to them, or almost to any study or employment, these fantastical and +bewitching thoughts so covertly, so feelingly, so urgently, so continually +set upon, creep in, insinuate, possess, overcome, distract, and detain +them, they cannot, I say, go about their more necessary business, stave off +or extricate themselves, but are ever musing, melancholising, and carried +along, as he (they say) that is led round about a heath with a Puck in the +night, they run earnestly on in this labyrinth of anxious and solicitous +melancholy meditations, and cannot well or willingly refrain, or easily +leave off, winding and unwinding themselves, as so many clocks, and still +pleasing their humours, until at last the scene is turned upon a sudden, by +some bad object, and they being now habituated to such vain meditations and +solitary places, can endure no company, can ruminate of nothing but harsh +and distasteful subjects. Fear, sorrow, suspicion, <span lang="la">subrusticus pudor</span>, +discontent, cares, and weariness of life surprise them in a moment, and +they can think of nothing else, continually suspecting, no sooner are their +eyes open, but this infernal plague of melancholy seizeth on them, and +terrifies their souls, representing some dismal object to their minds, +which now by no means, no labour, no persuasions they can avoid, <span lang="la">haeret +lateri lethalis arundo</span>, (the arrow of death still remains in the side), +they may not be rid of it, <a href="#note1561">[1561]</a>they cannot resist. I may not deny but +that there is some profitable meditation, contemplation, and kind of +solitariness to be embraced, which the fathers so highly commended, <a href="#note1562">[1562]</a> +Hierom, Chrysostom, Cyprian, Austin, in whole tracts, which Petrarch, +Erasmus, Stella, and others, so much magnify in their books; a paradise, a +heaven on earth, if it be used aright, good for the body, and better for +the soul: as many of those old monks used it, to divine contemplations, as +Simulus, a courtier in Adrian's time, Diocletian the emperor, retired +themselves, &c., in that sense, <span lang="la">Vatia solus scit vivere</span>, Vatia lives +alone, which the Romans were wont to say, when they commended a country +life. Or to the bettering of their knowledge, as Democritus, Cleanthes, and +those excellent philosophers have ever done, to sequester themselves from +the tumultuous world, or as in Pliny's villa Laurentana, Tully's Tusculan, +Jovius' study, that they might better <span lang="la">vacare studiis et Deo</span>, serve God, +and follow their studies. Methinks, therefore, our too zealous innovators +were not so well advised in that general subversion of abbeys and religious +houses, promiscuously to fling down all; they might have taken away those +gross abuses crept in amongst them, rectified such inconveniences, and not +so far to have raved and raged against those fair buildings, and +everlasting monuments of our forefathers' devotion, consecrated to pious +uses; some monasteries and collegiate cells might have been well spared, +and their revenues otherwise employed, here and there one, in good towns or +cities at least, for men and women of all sorts and conditions to live in, +to sequester themselves from the cares and tumults of the world, that were +not desirous, or fit to marry; or otherwise willing to be troubled with +common affairs, and know not well where to bestow themselves, to live apart +in, for more conveniency, good education, better company sake, to follow +their studies (I say), to the perfection of arts and sciences, common good, +and as some truly devoted monks of old had done, freely and truly to serve +God. For these men are neither solitary, nor idle, as the poet made answer +to the husbandman in Aesop, that objected idleness to him; he was never so +idle as in his company; or that Scipio Africanus in <a href="#note1563">[1563]</a>Tully, <span lang="la">Nunquam +minus solus, quam cum solus; nunquam minus otiosus, quam quum esset +otiosus</span>; never less solitary, than when he was alone, never more busy, +than when he seemed to be most idle. It is reported by Plato in his +dialogue <span class="cite">de Amore</span>, in that prodigious commendation of Socrates, how a +deep meditation coming into Socrates' mind by chance, he stood still +musing, <span lang="la">eodem vestigio cogitabundus</span>, from morning to noon, and when as +then he had not yet finished his meditation, <span lang="la">perstabat cogitans</span>, he so +continued till the evening, the soldiers (for he then followed the camp) +observed him with admiration, and on set purpose watched all night, but he +persevered immovable <span lang="la">ad exhortim solis</span>, till the sun rose in the +morning, and then saluting the sun, went his ways. In what humour constant +Socrates did thus, I know not, or how he might be affected, but this would +be pernicious to another man; what intricate business might so really +possess him, I cannot easily guess; but this is <span lang="la">otiosum otium</span>, it is far +otherwise with these men, according to Seneca, <span lang="la">Omnia nobis mala solitudo +persuadet</span>; this solitude undoeth us, <span lang="la">pugnat cum vita sociali</span>; 'tis a +destructive solitariness. These men are devils alone, as the saying is, +<span lang="la">Homo solus aut Deus, aut Daemon</span>: a man alone, is either a saint or a +devil, <span lang="la">mens ejus aut languescit, aut tumescit</span>; and <a href="#note1564">[1564]</a><span lang="la">Vae soli</span> in +this sense, woe be to him that is so alone. These wretches do frequently +degenerate from men, and of sociable creatures become beasts, monsters, +inhumane, ugly to behold, <span lang="la">Misanthropi</span>; they do even loathe themselves, +and hate the company of men, as so many Timons, Nebuchadnezzars, by too +much indulging to these pleasing humours, and through their own default. So +that which Mercurialis, <span class="cite">consil. 11</span>, sometimes expostulated with his +melancholy patient, may be justly applied to every solitary and idle person +in particular. <a href="#note1565">[1565]</a><span lang="la">Natura de te videtur conqueri posse</span>, &c. “Nature +may justly complain of thee, that whereas she gave thee a good wholesome +temperature, a sound body, and God hath given thee so divine and excellent +a soul, so many good parts, and profitable gifts, thou hast not only +contemned and rejected, but hast corrupted them, polluted them, overthrown +their temperature, and perverted those gifts with riot, idleness, +solitariness, and many other ways, thou art a traitor to God and nature, an +enemy to thyself and to the world.” <span lang="la">Perditio tua ex te</span>; thou hast lost +thyself wilfully, cast away thyself, “thou thyself art the efficient cause +of thine own misery, by not resisting such vain cogitations, but giving way +unto them.” +</div> +<div class="subsection"> +<h4><a name="1.2.2.7"></a>SUBSECT. VII.—<i>Sleeping and Waking, Causes</i>.</h4> + +<p>What I have formerly said of exercise, I may now repeat of sleep. Nothing +better than moderate sleep, nothing worse than it, if it be in extremes, or +unseasonably used. It is a received opinion, that a melancholy man cannot +sleep overmuch; <span lang="la">Somnus supra modum prodest</span>, as an only antidote, and +nothing offends them more, or causeth this malady sooner, than waking, yet +in some cases sleep may do more harm than good, in that phlegmatic, +swinish, cold, and sluggish melancholy which Melancthon speaks of, that +thinks of waters, sighing most part, &c. <a href="#note1566">[1566]</a>It dulls the spirits, if +overmuch, and senses; fills the head full of gross humours; causeth +distillations, rheums, great store of excrements in the brain, and all the +other parts, as <a href="#note1567">[1567]</a>Fuchsius speaks of them, that sleep like so many +dormice. Or if it be used in the daytime, upon a full stomach, the body +ill-composed to rest, or after hard meats, it increaseth fearful dreams, +incubus, night walking, crying out, and much unquietness; such sleep +prepares the body, as <a href="#note1568">[1568]</a>one observes, “to many perilous diseases.” +But, as I have said, waking overmuch, is both a symptom, and an ordinary +cause. “It causeth dryness of the brain, frenzy, dotage, and makes the body +dry, lean, hard, and ugly to behold,” as <a href="#note1569">[1569]</a>Lemnius hath it. “The +temperature of the brain is corrupted by it, the humours adust, the eyes +made to sink into the head, choler increased, and the whole body inflamed:” +and, as may be added out of Galen, <span class="cite">3. de sanitate tuendo</span>, Avicenna <span class="cite">3. 1.</span> +<a href="#note1570">[1570]</a>“It overthrows the natural heat, it causeth crudities, hurts, +concoction,” and what not? Not without good cause therefore Crato, <span class="cite">consil. +21. lib. 2</span>; Hildesheim, <span class="cite">spicel. 2. de delir. et Mania</span>, Jacchinus, +Arculanus on Rhasis, Guianerius and Mercurialis, reckon up this overmuch +waking as a principal cause. +</div> +</div> +<div class="member"> +<h3><a name="1.2.3"></a>MEMB. III.</h3> +<div class="subsection"> +<h4><a name="1.2.3.1"></a>SUBSECT. I.—<i>Passions and Perturbations of the Mind, how they cause Melancholy</i>.</h4> + +<p>As that gymnosophist in <a href="#note1571">[1571]</a>Plutarch made answer to Alexander (demanding +which spake best), Every one of his fellows did speak better than the +other: so may I say of these causes; to him that shall require which is the +greatest, every one is more grievous than other, and this of passion the +greatest of all. A most frequent and ordinary cause of melancholy, <a href="#note1572">[1572]</a> +<span lang="la">fulmen perturbationum</span> (Picolomineus calls it) this thunder and lightning +of perturbation, which causeth such violent and speedy alterations in this +our microcosm, and many times subverts the good estate and temperature of +it. For as the body works upon the mind by his bad humours, troubling the +spirits, sending gross fumes into the brain, and so <span lang="la">per consequens</span> +disturbing the soul, and all the faculties of it, +<div class="poem" lang="la"> +<div class="line"><a href="#note1573">[1573]</a>———Corpus onustum,</div> +<div class="line">Hesternis vitiis animum quoque praegravat una,</div> +</div> +with fear, sorrow, &c., which are ordinary symptoms of this disease: so on +the other side, the mind most effectually works upon the body, producing by +his passions and perturbations miraculous alterations, as melancholy, +despair, cruel diseases, and sometimes death itself. Insomuch that it is +most true which Plato saith in his Charmides, <span lang="la">omnia corporis mala ab anima +procedere</span>; all the <a href="#note1574">[1574]</a>mischiefs of the body proceed from the soul: and +Democritus in <a href="#note1575">[1575]</a>Plutarch urgeth, <span lang="la">Damnatam iri animam a corpore</span>, if +the body should in this behalf bring an action against the soul, surely the +soul would be cast and convicted, that by her supine negligence had caused +such inconveniences, having authority over the body, and using it for an +instrument, as a smith doth his hammer (saith <a href="#note1576">[1576]</a>Cyprian), imputing all +those vices and maladies to the mind. Even so doth <a href="#note1577">[1577]</a>Philostratus, +<span lang="la">non coinquinatur corpus, nisi consensuanimae</span>; the body is not corrupted, +but by the soul. Lodovicus Vives will have such turbulent commotions +proceed from ignorance and indiscretion. <a href="#note1578">[1578]</a>All philosophers impute the +miseries of the body to the soul, that should have governed it better, by +command of reason, and hath not done it. The Stoics are altogether of +opinion (as <a href="#note1579">[1579]</a>Lipsius and <a href="#note1580">[1580]</a>Picolomineus record), that a wise +man should be <span lang="gr">ἀπαθής</span>, without all manner of passions and +perturbations whatsoever, as <a href="#note1581">[1581]</a>Seneca reports of Cato, the <a href="#note1582">[1582]</a> +Greeks of Socrates, and <a href="#note1583">[1583]</a>Io. Aubanus of a nation in Africa, so free +from passion, or rather so stupid, that if they be wounded with a sword, +they will only look back. <a href="#note1584">[1584]</a>Lactantius, <span class="cite">2 instit.</span>, will exclude +“fear from a wise man:” others except all, some the greatest passions. But +let them dispute how they will, set down in Thesi, give precepts to the +contrary; we find that of <a href="#note1585">[1585]</a>Lemnius true by common experience; “No +mortal man is free from these perturbations: or if he be so, sure he is +either a god, or a block.” They are born and bred with us, we have them +from our parents by inheritance. <span lang="la">A parentibus habemus malum hunc assem</span>, +saith <a href="#note1586">[1586]</a>Pelezius, <span lang="la">Nascitur una nobiscum, aliturque</span>, 'tis propagated +from Adam, Cain was melancholy, <a href="#note1587">[1587]</a>as Austin hath it, and who is not? +Good discipline, education, philosophy, divinity (I cannot deny), may +mitigate and restrain these passions in some few men at some times, but +most part they domineer, and are so violent, <a href="#note1588">[1588]</a>that as a torrent +(<span lang="la">torrens velut aggere rupto</span>) bears down all before, and overflows his +banks, <span lang="la">sternit agros, sternit sata</span>, (lays waste the fields, prostrates +the crops,) they overwhelm reason, judgment, and pervert the temperature of +the body; <span lang="la">Fertur <a href="#note1589">[1589]</a> equis auriga, nec audit currus habenas</span>. Now +such a man (saith <a href="#note1590">[1590]</a>Austin) “that is so led, in a wise man's eye, is +no better than he that stands upon his head.” It is doubted by some, +<span lang="la">Gravioresne morbi a perturbationibus, an ab humoribus</span>, whether humours or +perturbations cause the more grievous maladies. But we find that of our +Saviour, <span class="bibcite">Mat. xxvi. 41</span>, most true, “The spirit is willing, the flesh is +weak,” we cannot resist; and this of <a href="#note1591">[1591]</a>Philo Judeus, “Perturbations +often offend the body, and are most frequent causes of melancholy, turning +it out of the hinges of his health.” Vives compares them to <a href="#note1592">[1592]</a>“Winds +upon the sea, some only move as those great gales, but others turbulent +quite overturn the ship.” Those which are light, easy, and more seldom, to +our thinking, do us little harm, and are therefore contemned of us: yet if +they be reiterated, <a href="#note1593">[1593]</a>“as the rain” (saith Austin) “doth a stone, so do +these perturbations penetrate the mind:” <a href="#note1594">[1594]</a>and (as one observes) +“produce a habit of melancholy at the last,” which having gotten the mastery +in our souls, may well be called diseases. + +<p>How these passions produce this effect, <a href="#note1595">[1595]</a>Agrippa hath handled at +large, <span class="cite">Occult. Philos. l. 11. c. 63.</span> Cardan, <span class="cite">l. 14. subtil.</span> +Lemnius, <span class="cite">l. 1. c. 12, de occult. nat. mir. et lib. 1. cap. 16.</span> +Suarez, <span class="cite">Met. disput. 18. sect. 1. art. 25.</span> T. Bright, <span class="cite">cap. 12.</span> of +his Melancholy Treatise. Wright the Jesuit, in his Book of the Passions of +the Mind, &c. Thus in brief, to our imagination cometh by the outward sense +or memory, some object to be known (residing in the foremost part of the +brain), which he misconceiving or amplifying presently communicates to the +heart, the seat of all affections. The pure spirits forthwith flock from +the brain to the heart, by certain secret channels, and signify what good +or bad object was presented; <a href="#note1596">[1596]</a>which immediately bends itself to +prosecute, or avoid it; and withal, draweth with it other humours to help +it: so in pleasure, concur great store of purer spirits; in sadness, much +melancholy blood; in ire, choler. If the imagination be very apprehensive, +intent, and violent, it sends great store of spirits to, or from the heart, +and makes a deeper impression, and greater tumult, as the humours in the +body be likewise prepared, and the temperature itself ill or well disposed, +the passions are longer and stronger; so that the first step and fountain +of all our grievances in this kind, is <a href="#note1597">[1597]</a><span lang="la">laesa imaginatio</span>, which +misinforming the heart, causeth all these distemperatures, alteration and +confusion of spirits and humours. By means of which, so disturbed, +concoction is hindered, and the principal parts are much debilitated; as +<a href="#note1598">[1598]</a>Dr. Navarra well declared, being consulted by Montanus about a +melancholy Jew. The spirits so confounded, the nourishment must needs be +abated, bad humours increased, crudities and thick spirits engendered with +melancholy blood. The other parts cannot perform their functions, having +the spirits drawn from them by vehement passion, but fail in sense and +motion; so we look upon a thing, and see it not; hear, and observe not; +which otherwise would much affect us, had we been free. I may therefore +conclude with <a href="#note1599">[1599]</a>Arnoldus, <span lang="la">Maxima vis est phantasiae, et huic uni fere, +non autem corporis intemperiei, omnis melancholiae causa est ascribenda</span>: +“Great is the force of imagination, and much more ought the cause of +melancholy to be ascribed to this alone, than to the distemperature of the +body.” Of which imagination, because it hath so great a stroke in producing +this malady, and is so powerful of itself, it will not be improper to my +discourse, to make a brief digression, and speak of the force of it, and +how it causeth this alteration. Which manner of digression, howsoever some +dislike, as frivolous and impertinent, yet I am of <a href="#note1600">[1600]</a>Beroaldus's +opinion, “Such digressions do mightily delight and refresh a weary reader, +they are like sauce to a bad stomach, and I do therefore most willingly use +them.” +</div> +<div class="subsection"> +<h4><a name="1.2.3.2"></a>SUBSECT. II.—<i>Of the Force of Imagination</i>.</h4> + +<p>What imagination is, I have sufficiently declared in my digression of the +anatomy of the soul. I will only now point at the wonderful effects and +power of it; which, as it is eminent in all, so most especially it rageth +in melancholy persons, in keeping the species of objects so long, +mistaking, amplifying them by continual and <a href="#note1601">[1601]</a>strong meditation, until +at length it produceth in some parties real effects, causeth this, and many +other maladies. And although this phantasy of ours be a subordinate faculty +to reason, and should be ruled by it, yet in many men, through inward or +outward distemperatures, defect of organs, which are unapt, or otherwise +contaminated, it is likewise unapt, or hindered, and hurt. This we see +verified in sleepers, which by reason of humours and concourse of vapours +troubling the phantasy, imagine many times absurd and prodigious things, +and in such as are troubled with incubus, or witch-ridden (as we call it), +if they lie on their backs, they suppose an old woman rides, and sits so +hard upon them, that they are almost stifled for want of breath; when there +is nothing offends, but a concourse of bad humours, which trouble the +phantasy. This is likewise evident in such as walk in the night in their +sleep, and do strange feats: <a href="#note1602">[1602]</a>these vapours move the phantasy, the +phantasy the appetite, which moving the animal spirits causeth the body to +walk up and down as if they were awake. Fracast. <span class="cite">l. 3. de intellect</span>, +refers all ecstasies to this force of imagination, such as lie whole days +together in a trance: as that priest whom <a href="#note1603">[1603]</a>Celsus speaks of, that +could separate himself from his senses when he list, and lie like a dead +man, void of life and sense. Cardan brags of himself, that he could do as +much, and that when he list. Many times such men when they come to +themselves, tell strange things of heaven and hell, what visions they have +seen; as that St. Owen, in Matthew Paris, that went into St. Patrick's +purgatory, and the monk of Evesham in the same author. Those common +apparitions in Bede and Gregory, Saint Bridget's revelations, Wier. <span class="cite">l. 3. +de lamiis, c. 11.</span> Caesar Vanninus, in his Dialogues, &c. reduceth (as I +have formerly said), with all those tales of witches' progresses, dancing, +riding, transformations, operations, &c. to the force of <a href="#note1604">[1604]</a> +imagination, and the <a href="#note1605">[1605]</a>devil's illusions. The like effects almost are +to be seen in such as are awake: how many chimeras, antics, golden +mountains and castles in the air do they build unto themselves? I appeal to +painters, mechanicians, mathematicians. Some ascribe all vices to a false +and corrupt imagination, anger, revenge, lust, ambition, covetousness, +which prefers falsehood before that which is right and good, deluding the +soul with false shows and suppositions. <a href="#note1606">[1606]</a>Bernardus Penottus will have +heresy and superstition to proceed from this fountain; as he falsely +imagineth, so he believeth; and as he conceiveth of it, so it must be, and +it shall be, <span lang="la">contra gentes</span>, he will have it so. But most especially in +passions and affections, it shows strange and evident effects: what will +not a fearful man conceive in the dark? What strange forms of bugbears, +devils, witches, goblins? Lavater imputes the greatest cause of spectrums, +and the like apparitions, to fear, which above all other passions begets +the strongest imagination (saith <a href="#note1607">[1607]</a>Wierus), and so likewise love, +sorrow, joy, &c. Some die suddenly, as she that saw her son come from the +battle at Cannae, &c. Jacob the patriarch, by force of imagination, made +speckled lambs, laying speckled rods before his sheep. Persina, that +Ethiopian queen in Heliodorus, by seeing the picture of Persius and +Andromeda, instead of a blackamoor, was brought to bed of a fair white +child. In imitation of whom belike, a hard-favoured fellow in Greece, +because he and his wife were both deformed, to get a good brood of +children, <span lang="la">Elegantissimas imagines in thalamo collocavit</span>, &c. hung the +fairest pictures he could buy for money in his chamber, “That his wife by +frequent sight of them, might conceive and bear such children.” And if we +may believe Bale, one of Pope Nicholas the Third's concubines by seeing of +<a href="#note1608">[1608]</a>a bear was brought to bed of a monster. “If a woman” (saith <a href="#note1609">[1609]</a> +Lemnius), “at the time of her conception think of another man present or +absent, the child will be like him.” Great-bellied women, when they long, +yield us prodigious examples in this kind, as moles, warts, scars, +harelips, monsters, especially caused in their children by force of a +depraved phantasy in them: <span lang="la">Ipsam speciem quam animo effigiat, faetui +inducit</span>: She imprints that stamp upon her child which she <a href="#note1610">[1610]</a>conceives +unto herself. And therefore Lodovicus Vives, <span class="cite">lib. 2. de Christ, faem.</span>, +gives a special caution to great-bellied women, <a href="#note1611">[1611]</a>“that they do not +admit such absurd conceits and cogitations, but by all means avoid those +horrible objects, heard or seen, or filthy spectacles.” Some will laugh, +weep, sigh, groan, blush, tremble, sweat, at such things as are suggested +unto them by their imagination. Avicenna speaks of one that could cast +himself into a palsy when he list; and some can imitate the tunes of birds +and beasts that they can hardly be discerned: Dagebertus' and Saint +Francis' scars and wounds, like those of Christ's (if at the least any such +were), <a href="#note1612">[1612]</a>Agrippa supposeth to have happened by force of imagination: +that some are turned to wolves, from men to women, and women again to men +(which is constantly believed) to the same imagination; or from men to +asses, dogs, or any other shapes. <a href="#note1613">[1613]</a>Wierus ascribes all those famous +transformations to imagination; that in hydrophobia they seem to see the +picture of a dog, still in their water, <a href="#note1614">[1614]</a>that melancholy men and sick +men conceive so many fantastical visions, apparitions to themselves, and +have such absurd apparitions, as that they are kings, lords, cocks, bears, +apes, owls; that they are heavy, light, transparent, great and little, +senseless and dead (as shall be showed more at large, in our <a href="#note1615">[1615]</a> +sections of symptoms), can be imputed to nought else, but to a corrupt, +false, and violent imagination. It works not in sick and melancholy men +only, but even most forcibly sometimes in such as are sound: it makes them +suddenly sick, and <a href="#note1616">[1616]</a>alters their temperature in an instant. And +sometimes a strong conceit or apprehension, as <a href="#note1617">[1617]</a>Valesius proves, will +take away diseases: in both kinds it will produce real effects. Men, if +they see but another man tremble, giddy or sick of some fearful disease, +their apprehension and fear is so strong in this kind, that they will have +the same disease. Or if by some soothsayer, wiseman, fortune-teller, or +physician, they be told they shall have such a disease, they will so +seriously apprehend it, that they will instantly labour of it. A thing +familiar in China (saith Riccius the Jesuit), <a href="#note1618">[1618]</a>“If it be told them +they shall be sick on such a day, when that day comes they will surely be +sick, and will be so terribly afflicted, that sometimes they die upon it.” +Dr. Cotta in his discovery of ignorant practitioners of physic, <span class="cite">cap. 8</span>, +hath two strange stories to this purpose, what fancy is able to do. The one +of a parson's wife in Northamptonshire, <i>An.</i> 1607, that coming to a +physician, and told by him that she was troubled with the sciatica, as he +conjectured (a disease she was free from), the same night after her return, +upon his words, fell into a grievous fit of a sciatica: and such another +example he hath of another good wife, that was so troubled with the cramp, +after the same manner she came by it, because her physician did but name +it. Sometimes death itself is caused by force of phantasy. I have heard of +one that coming by chance in company of him that was thought to be sick of +the plague (which was not so) fell down suddenly dead. Another was sick of +the plague with conceit. One seeing his fellow let blood falls down in a +swoon. Another (saith <a href="#note1619">[1619]</a>Cardan out of Aristotle), fell down dead +(which is familiar to women at any ghastly sight), seeing but a man hanged. +A Jew in France (saith <a href="#note1620">[1620]</a>Lodovicus Vives), came by chance over a +dangerous passage or plank, that lay over a brook in the dark, without +harm, the next day perceiving what danger he was in, fell down dead. Many +will not believe such stories to be true, but laugh commonly, and deride +when they hear of them; but let these men consider with themselves, as +<a href="#note1621">[1621]</a>Peter Byarus illustrates it, If they were set to walk upon a plank +on high, they would be giddy, upon which they dare securely walk upon the +ground. Many (saith Agrippa), <a href="#note1622">[1622]</a>“strong-hearted men otherwise, tremble +at such sights, dazzle, and are sick, if they look but down from a high +place, and what moves them but conceit?” As some are so molested by +phantasy; so some again, by fancy alone, and a good conceit, are as easily +recovered. We see commonly the toothache, gout, falling-sickness, biting +of a mad dog, and many such maladies cured by spells, words, characters, +and charms, and many green wounds by that now so much used <span lang="la">Unguentum +Armarium</span>, magnetically cured, which Crollius and Goclenius in a book of +late hath defended, Libavius in a just tract as stiffly contradicts, and +most men controvert. All the world knows there is no virtue in such charms +or cures, but a strong conceit and opinion alone, as <a href="#note1623">[1623]</a>Pomponatius +holds, “which forceth a motion of the humours, spirits, and blood, which +takes away the cause of the malady from the parts affected.” The like we +may say of our magical effects, superstitious cures, and such as are done +by mountebanks and wizards. “As by wicked incredulity many men are hurt” (so +saith <a href="#note1624">[1624]</a>Wierus of charms, spells, &c.), “we find in our experience, by +the same means many are relieved.” An empiric oftentimes, and a silly +chirurgeon, doth more strange cures than a rational physician. Nymannus +gives a reason, because the patient puts his confidence in him, <a href="#note1625">[1625]</a> +which Avicenna “prefers before art, precepts, and all remedies whatsoever.” +'Tis opinion alone (saith <a href="#note1626">[1626]</a>Cardan), that makes or mars physicians, +and he doth the best cures, according to Hippocrates, in whom most trust. +So diversely doth this phantasy of ours affect, turn, and wind, so +imperiously command our bodies, which as another <a href="#note1627">[1627]</a>“Proteus, or a +chameleon, can take all shapes; and is of such force (as Ficinus adds), +that it can work upon others, as well as ourselves.” How can otherwise +blear eyes in one man cause the like affection in another? Why doth one +man's yawning <a href="#note1628">[1628]</a>make another yawn? One man's pissing provoke a second +many times to do the like? Why doth scraping of trenchers offend a third, +or hacking of files? Why doth a carcass bleed when the murderer is brought +before it, some weeks after the murder hath been done? Why do witches and +old women fascinate and bewitch children: but as Wierus, Paracelsus, +Cardan, Mizaldus, Valleriola, Caesar Vanninus, Campanella, and many +philosophers think, the forcible imagination of the one party moves and +alters the spirits of the other. Nay more, they can cause and cure not only +diseases, maladies, and several infirmities, by this means, as Avicenna, +<span class="cite">de anim. l. 4. sect. 4</span>, supposeth in parties remote, but move bodies +from their places, cause thunder, lightning, tempests, which opinion +Alkindus, Paracelsus, and some others, approve of. So that I may certainly +conclude this strong conceit or imagination is <span lang="la">astrum hominis</span>, and the +rudder of this our ship, which reason should steer, but, overborne by +phantasy, cannot manage, and so suffers itself, and this whole vessel of +ours to be overruled, and often overturned. Read more of this in Wierus, +<span class="cite">l. 3. de Lamiis, c. 8, 9, 10.</span> Franciscus Valesius, <span class="cite">med. controv. l. +5. cont. 6.</span> Marcellus Donatus, <span class="cite">l. 2. c. 1. de hist. med. mirabil</span>. +Levinus Lemnius, <span class="cite">de occult. nat. mir. l. 1. c. 12.</span> Cardan, <span class="cite">l. 18. de +rerum var</span>. Corn. Agrippa, <span class="cite">de occult. plilos. cap. 64, 65.</span> Camerarius, <span class="cite">1 +cent. cap. 54. horarum subcis</span>. Nymannus, <span class="cite">morat. de Imag</span>. Laurentius, +and him that is <span lang="la">instar omnium</span>, Fienus, a famous physician of Antwerp, +that wrote three books <span lang="la">de viribus imaginationis</span>. I have thus far +digressed, because this imagination is the medium deferens of passions, by +whose means they work and produce many times prodigious effects: and as the +phantasy is more or less intended or remitted, and their humours disposed, +so do perturbations move, more or less, and take deeper impression. +</div> +<div class="subsection"> +<h4><a name="1.2.3.3"></a>SUBSECT. III.—<i>Division of Perturbations</i>.</h4> + +<p>Perturbations and passions, which trouble the phantasy, though they dwell +between the confines of sense and reason, yet they rather follow sense than +reason, because they are drowned in corporeal organs of sense. They are +commonly <a href="#note1629">[1629]</a>reduced into two inclinations, irascible and concupiscible. +The Thomists subdivide them into eleven, six in the coveting, and five in +the invading. Aristotle reduceth all to pleasure and pain, Plato to love +and hatred, <a href="#note1630">[1630]</a>Vives to good and bad. If good, it is present, and then +we absolutely joy and love; or to come, and then we desire and hope for it. +If evil, we absolute hate it; if present, it is by sorrow; if to come fear. +These four passions <a href="#note1631">[1631]</a>Bernard compares “to the wheels of a chariot, by +which we are carried in this world.” All other passions are subordinate +unto these four, or six, as some will: love, joy, desire, hatred, sorrow, +fear; the rest, as anger, envy, emulation, pride, jealousy, anxiety, mercy, +shame, discontent, despair, ambition, avarice, &c., are reducible unto the +first; and if they be immoderate, they <a href="#note1632">[1632]</a>consume the spirits, and +melancholy is especially caused by them. Some few discreet men there are, +that can govern themselves, and curb in these inordinate affections, by +religion, philosophy, and such divine precepts, of meekness, patience, and +the like; but most part for want of government, out of indiscretion, +ignorance, they suffer themselves wholly to be led by sense, and are so far +from repressing rebellious inclinations, that they give all encouragement +unto them, leaving the reins, and using all provocations to further them: +bad by nature, worse by art, discipline, <a href="#note1633">[1633]</a>custom, education, and a +perverse will of their own, they follow on, wheresoever their unbridled +affections will transport them, and do more out of custom, self-will, than +out of reason. <span lang="la">Contumax voluntas</span>, as Melancthon calls it, <span lang="la">malum facit</span>: +this stubborn will of ours perverts judgment, which sees and knows what +should and ought to be done, and yet will not do it. <span lang="la">Mancipia gulae</span>, +slaves to their several lusts and appetite, they precipitate and plunge +<a href="#note1634">[1634]</a>themselves into a labyrinth of cares, blinded with lust, blinded +with ambition; <a href="#note1635">[1635]</a>“They seek that at God's hands which they may give +unto themselves, if they could but refrain from those cares and +perturbations, wherewith they continually macerate their minds.” But giving +way to these violent passions of fear, grief, shame, revenge, hatred, +malice, &c., they are torn in pieces, as Actaeon was with his dogs, and +<a href="#note1636">[1636]</a>crucify their own souls. +</div> +<div class="subsection"> +<h4><a name="1.2.3.4"></a>SUBSECT. IV.—<i>Sorrow a Cause of Melancholy</i>.</h4> + +<p><i>Sorrow. Insanus dolor</i>.] In this catalogue of passions, which so much +torment the soul of man, and cause this malady, (for I will briefly speak +of them all, and in their order,) the first place in this irascible +appetite, may justly be challenged by sorrow. An inseparable companion, +<a href="#note1637">[1637]</a>“The mother and daughter of melancholy, her epitome, symptom, and +chief cause:” as Hippocrates hath it, they beget one another, and tread in +a ring, for sorrow is both cause and symptom of this disease. How it is a +symptom shall be shown in its place. That it is a cause all the world +acknowledgeth, <span lang="la">Dolor nonnullis insaniae causa fuit, et aliorum morborum +insanabilium</span>, saith Plutarch to Apollonius; a cause of madness, a cause of +many other diseases, a sole cause of this mischief, <a href="#note1638">[1638]</a>Lemnius calls +it. So doth Rhasis, <span class="cite">cont. l. 1. tract. 9.</span> Guianerius, <span class="cite">Tract. 15. c. +5</span>, And if it take root once, it ends in despair, as <a href="#note1639">[1639]</a>Felix Plater +observes, and as in <a href="#note1640">[1640]</a>Cebes' table, may well be coupled with it. +<a href="#note1641">[1641]</a>Chrysostom, in his seventeenth epistle to Olympia, describes it to +be “a cruel torture of the soul, a most inexplicable grief, poisoned worm, +consuming body and soul, and gnawing the very heart, a perpetual +executioner, continual night, profound darkness, a whirlwind, a tempest, an +ague not appearing, heating worse than any fire, and a battle that hath no +end. It crucifies worse than any tyrant; no torture, no strappado, no +bodily punishment is like unto it.” 'Tis the eagle without question which +the poets feigned to gnaw <a href="#note1642">[1642]</a>Prometheus' heart, and “no heaviness is +like unto the heaviness of the heart,” <span class="bibcite">Eccles. xxv. 15, 16</span>. <a href="#note1643">[1643]</a>“Every +perturbation is a misery, but grief a cruel torment,” a domineering +passion: as in old Rome, when the Dictator was created, all inferior +magistracies ceased; when grief appears, all other passions vanish. “It +dries up the bones,” saith Solomon, <span class="bibcite">cap. 17. Prov.</span>, makes them hollow-eyed, +pale, and lean, furrow-faced, to have dead looks, wrinkled brows, +shrivelled cheeks, dry bodies, and quite perverts their temperature that +are misaffected with it. As Eleonara, that exiled mournful duchess (in our +<a href="#note1644">[1644]</a>English Ovid), laments to her noble husband Humphrey, Duke of +Gloucester, +<div class="poem"> +<div class="line">Sawest thou those eyes in whose sweet cheerful look</div> +<div class="line">Duke Humphrey once such joy and pleasure took,</div> +<div class="line">Sorrow hath so despoil'd me of all grace,</div> +<div class="line">Thou couldst not say this was my Elnor's face.</div> +<div class="line">Like a foul Gorgon, &c.</div> +</div> +<a href="#note1645">[1645]</a>“It hinders concoction, refrigerates the heart, takes away stomach, +colour, and sleep, thickens the blood,” (<a href="#note1646">[1646]</a>Fernelius, <span class="cite">l. 1. c. 18. +de morb. causis</span>,) “contaminates the spirits.” (<a href="#note1647">[1647]</a>Piso.) Overthrows +the natural heat, perverts the good estate of body and mind, and makes them +weary of their lives, cry out, howl and roar for very anguish of their +souls. David confessed as much, <span class="bibcite">Psalm xxxviii. 8</span>, “I have roared for the +very disquietness of my heart.” And <span class="bibcite">Psalm cxix. 4, part 4 v</span>. “My soul +melteth away for very heaviness,” <span class="bibcite">v. 38</span>. “I am like a bottle in the smoke.” +Antiochus complained that he could not sleep, and that his heart fainted +for grief, <a href="#note1648">[1648]</a>Christ himself, <span lang="la">vir dolorum</span>, out of an apprehension of +grief, did sweat blood, <span class="bibcite">Mark xiv.</span> “His soul was heavy to the death, and no +sorrow was like unto his.” Crato, <span class="cite">consil. 24. l. 2</span>, gives instance in +one that was so melancholy by reason of <a href="#note1649">[1649]</a>grief; and Montanus, +<span class="cite">consil. 30</span>, in a noble matron, <a href="#note1650">[1650]</a>“that had no other cause of this +mischief.” I. S. D. in Hildesheim, fully cured a patient of his that was +much troubled with melancholy, and for many years, <a href="#note1651">[1651]</a>“but afterwards, +by a little occasion of sorrow, he fell into his former fits, and was +tormented as before.” Examples are common, how it causeth melancholy, +<a href="#note1652">[1652]</a>desperation, and sometimes death itself; for (<span class="bibcite">Eccles. xxxviii. 15</span>,) +“Of heaviness comes death; worldly sorrow causeth death.” <span class="bibcite">2 Cor. vii. 10</span>, +<span class="bibcite">Psalm xxxi. 10</span>, “My life is wasted with heaviness, and my years with +mourning.” Why was Hecuba said to be turned to a dog? Niobe into a stone? +but that for grief she was senseless and stupid. Severus the Emperor <a href="#note1653">[1653]</a> +died for grief; and how <a href="#note1654">[1654]</a>many myriads besides? <span lang="la">Tanta illi est +feritas, tanta est insania luctus</span>. <a href="#note1655">[1655]</a>Melancthon gives a reason of it, +<a href="#note1656">[1656]</a>“the gathering of much melancholy blood about the heart, which +collection extinguisheth the good spirits, or at least dulleth them, sorrow +strikes the heart, makes it tremble and pine away, with great pain; and the +black blood drawn from the spleen, and diffused under the ribs, on the left +side, makes those perilous hypochondriacal convulsions, which happen to +them that are troubled with sorrow.” +</div> +<div class="subsection"> +<h4><a name="1.2.3.5"></a>SUBSECT. V.—<i>Fear, a Cause</i>.</h4> + +<p>Cousin german to sorrow, is fear, or rather a sister, <span lang="la">fidus Achates</span>, and +continual companion, an assistant and a principal agent in procuring of +this mischief; a cause and symptom as the other. In a word, as <a href="#note1657">[1657]</a> +Virgil of the Harpies, I may justly say of them both, +<div class="poem" lang="la"> +<div class="line">Tristius haud illis monstrum, nec saevior ulla</div> +<div class="line">Pestis et ira Deum stygiis sese extulit undis.</div> +</div> +<div class="poem"> +<div class="line">A sadder monster, or more cruel plague so fell,</div> +<div class="line">Or vengeance of the gods, ne'er came from Styx or Hell.</div> +</div> +This foul fiend of fear was worshipped heretofore as a god by the +Lacedaemonians, and most of those other torturing <a href="#note1658">[1658]</a>affections, and so +was sorrow amongst the rest, under the name of Angerona Dea, they stood in +such awe of them, as Austin, <span class="cite">de Civitat. Dei, lib. 4. cap. 8</span>, noteth +out of Varro, fear was commonly <a href="#note1659">[1659]</a>adored and painted in their temples +with a lion's head; and as Macrobius records, <span class="cite">l. 10. Saturnalium</span>; +<a href="#note1660">[1660]</a>“In the calends of January, Angerona had her holy day, to whom in +the temple of Volupia, or goddess of pleasure, their augurs and bishops did +yearly sacrifice; that, being propitious to them, she might expel all +cares, anguish, and vexation of the mind for that year following.” Many +lamentable effects this fear causeth in men, as to be red, pale, tremble, +sweat, <a href="#note1661">[1661]</a>it makes sudden cold and heat to come over all the body, +palpitation of the heart, syncope, &c. It amazeth many men that are to +speak, or show themselves in public assemblies, or before some great +personages, as Tully confessed of himself, that he trembled still at the +beginning of his speech; and Demosthenes, that great orator of Greece, +before Philippus. It confounds voice and memory, as Lucian wittily brings +in Jupiter Tragoedus, so much afraid of his auditory, when he was to make a +speech to the rest of the Gods, that he could not utter a ready word, but +was compelled to use Mercury's help in prompting. Many men are so amazed +and astonished with fear, they know not where they are, what they say, +<a href="#note1662">[1662]</a>what they do, and that which is worst, it tortures them many days +before with continual affrights and suspicion. It hinders most honourable +attempts, and makes their hearts ache, sad and heavy. They that live in +fear are never free, <a href="#note1663">[1663]</a>resolute, secure, never merry, but in continual +pain: that, as Vives truly said, <span lang="la">Nulla est miseria major quam metus</span>, no +greater misery, no rack, nor torture like unto it, ever suspicious, +anxious, solicitous, they are childishly drooping without reason, without +judgment, <a href="#note1664">[1664]</a>“especially if some terrible object be offered,” as +Plutarch hath it. It causeth oftentimes sudden madness, and almost all +manner of diseases, as I have sufficiently illustrated in my <a href="#note1665">[1665]</a> +digression of the force of imagination, and shall do more at large in my +section of <a href="#note1666">[1666]</a>terrors. Fear makes our imagination conceive what it +list, invites the devil to come to us, as <a href="#note1667">[1667]</a>Agrippa and Cardan avouch, +and tyranniseth over our phantasy more than all other affections, +especially in the dark. We see this verified in most men, as <a href="#note1668">[1668]</a>Lavater +saith, <span lang="la">Quae metuunt, fingunt</span>; what they fear they conceive, and feign +unto themselves; they think they see goblins, hags, devils, and many times +become melancholy thereby. Cardan, <span class="cite">subtil. lib. 18</span>, hath an example of +such an one, so caused to be melancholy (by sight of a bugbear) all his +life after. Augustus Caesar durst not sit in the dark, <span lang="la">nisi aliquo +assidente</span>, saith <a href="#note1669">[1669]</a>Suetonius, <span lang="la">Nunquam tenebris exigilavit</span>. And 'tis +strange what women and children will conceive unto themselves, if they go +over a churchyard in the night, lie, or be alone in a dark room, how they +sweat and tremble on a sudden. Many men are troubled with future events, +foreknowledge of their fortunes, destinies, as Severus the Emperor, Adrian +and Domitian, <span lang="la">Quod sciret ultimum vitae diem</span>, saith Suetonius, <span lang="la">valde +solicitus</span>, much tortured in mind because he foreknew his end; with many +such, of which I shall speak more opportunely in another place.<a href="#note1670">[1670]</a> +Anxiety, mercy, pity, indignation, &c., and such fearful branches derived +from these two stems of fear and sorrow, I voluntarily omit; read more of +them in <a href="#note1671">[1671]</a>Carolus Pascalius, <a href="#note1672">[1672]</a>Dandinus, &c. +</div> +<div class="subsection"> +<h4><a name="1.2.3.6"></a>SUBSECT. VI.—<i>Shame and Disgrace, Causes</i>.</h4> + +<p>Shame and disgrace cause most violent passions and bitter pangs. <span lang="la">Ob +pudorem et dedecus publicum, ob errorum commissum saepe moventur generosi +animi</span> (Felix Plater, <span class="cite">lib. 3. de alienat mentis</span>.) Generous minds are +often moved with shame, to despair for some public disgrace. And he, saith +Philo, <span class="cite">lib. 2. de provid. dei</span>, <a href="#note1673">[1673]</a>“that subjects himself to fear, +grief, ambition, shame, is not happy, but altogether miserable, tortured +with continual labour, care, and misery.” It is as forcible a batterer as +any of the rest: <a href="#note1674">[1674]</a>“Many men neglect the tumults of the world, and +care not for glory, and yet they are afraid of infamy, repulse, disgrace,” +(<span class="cite">Tul. offic. l. 1</span>,) “they can severely contemn pleasure, bear grief +indifferently, but they are quite <a href="#note1675">[1675]</a>battered and broken, with reproach +and obloquy:” (<span lang="la">siquidem vita et fama pari passu ambulant</span>) and are so +dejected many times for some public injury, disgrace, as a box on the ear +by their inferior, to be overcome of their adversary, foiled in the field, +to be out in a speech, some foul fact committed or disclosed, &c. that they +dare not come abroad all their lives after, but melancholise in corners, +and keep in holes. The most generous spirits are most subject to it; +<span lang="la">Spiritus altos frangit et generosos</span>: Hieronymus. Aristotle, because he +could not understand the motion of Euripus, for grief and shame drowned +himself: Caelius Rodigimus <span class="cite">antiquar. lec. lib. 29. cap. 8.</span> <span lang="la">Homerus +pudore consumptus</span>, was swallowed up with this passion of shame <a href="#note1676">[1676]</a> +“because he could not unfold the fisherman's riddle.” Sophocles killed +himself, <a href="#note1677">[1677]</a>“for that a tragedy of his was hissed off the stage:” +<span class="cite">Valer. max. lib. 9. cap. 12.</span> Lucretia stabbed herself, and so did +<a href="#note1678">[1678]</a>Cleopatra, “when she saw that she was reserved for a triumph, to +avoid the infamy.” Antonius the Roman, <a href="#note1679">[1679]</a>“after he was overcome of his +enemy, for three days' space sat solitary in the fore-part of the ship, +abstaining from all company, even of Cleopatra herself, and afterwards for +very shame butchered himself,” Plutarch, <span class="cite">vita ejus</span>. Apollonius Rhodius +<a href="#note1680">[1680]</a>“wilfully banished himself, forsaking his country, and all his dear +friends, because he was out in reciting his poems,” Plinius, <span class="cite">lib. 7. +cap. 23.</span> Ajax ran mad, because his arms were adjudged to Ulysses. In +China 'tis an ordinary thing for such as are excluded in those famous +trials of theirs, or should take degrees, for shame and grief to lose their +wits, <a href="#note1681">[1681]</a>Mat Riccius <span class="cite">expedit. ad Sinas, l. 3. c. 9.</span> Hostratus the +friar took that book which Reuclin had writ against him, under the name of +<span class="cite">Epist. obscurorum virorum</span>, so to heart, that for shame and grief he made +away with himself, <a href="#note1682">[1682]</a><span lang="la">Jovius in elogiis</span>. A grave and learned +minister, and an ordinary preacher at Alcmar in Holland, was (one day as he +walked in the fields for his recreation) suddenly taken with a lax or +looseness, and thereupon compelled to retire to the next ditch; but being +<a href="#note1683">[1683]</a>surprised at unawares, by some gentlewomen of his parish wandering +that way, was so abashed, that he did never after show his head in public, +or come into the pulpit, but pined away with melancholy: (Pet. Forestus +<span class="cite">med. observat. lib. 10. observat. 12.</span>) So shame amongst other passions +can play his prize. + +<p>I know there be many base, impudent, brazenfaced rogues, that will <a href="#note1684">[1684]</a> +<span lang="la">Nulla pallescere culpa</span>, be moved with nothing, take no infamy or disgrace +to heart, laugh at all; let them be proved perjured, stigmatised, convict +rogues, thieves, traitors, lose their ears, be whipped, branded, carted, +pointed at, hissed, reviled, and derided with <a href="#note1685">[1685]</a>Ballio the Bawd in +Plautus, they rejoice at it, <span lang="la">Cantores probos</span>; “babe and Bombax,” what +care they? We have too many such in our times, +<div class="poem" lang="la"> +<div class="line">———Exclamat Melicerta perisse</div> +<div class="line">———Frontem de rebus.<a href="#note1686">[1686]</a></div> +</div> +Yet a modest man, one that hath grace, a generous spirit, tender of his +reputation, will be deeply wounded, and so grievously affected with it, +that he had rather give myriads of crowns, lose his life, than suffer the +least defamation of honour, or blot in his good name. And if so be that he +cannot avoid it, as a nightingale, <span lang="la">Que cantando victa moritur</span>, (saith +<a href="#note1687">[1687]</a>Mizaldus,) dies for shame if another bird sing better, he +languisheth and pineth away in the anguish of his spirit. +</div> +<div class="subsection"> +<h4><a name="1.2.3.7"></a>SUBSECT. VII.—<i>Envy, Malice, Hatred, Causes</i>.</h4> + +<p>Envy and malice are two links of this chain, and both, as Guianerius, +<span class="cite">Tract. 15. cap. 2</span>, proves out of Galen, <span class="cite">3 Aphorism, com. 22</span>, <a href="#note1688">[1688]</a> +“cause this malady by themselves, especially if their bodies be otherwise +disposed to melancholy.” 'Tis Valescus de Taranta, and Felix Platerus' +observation, <a href="#note1689">[1689]</a>“Envy so gnaws many men's hearts, that they become +altogether melancholy.” And therefore belike Solomon, <span class="bibcite">Prov. xiv. 13</span>, calls +it, “the rotting of the bones,” Cyprian, <span lang="la">vulnus occultum</span>; +<div class="poem" lang="la"> +<div class="line"><a href="#note1690">[1690]</a>———Siculi non invenere tyranni</div> +<div class="line">Majus tormentum———</div> +</div> +The Sicilian tyrants never invented the like torment. It crucifies their +souls, withers their bodies, makes them hollow-eyed, <a href="#note1691">[1691]</a>pale, lean, and +ghastly to behold, Cyprian, <span class="cite">ser. 2. de zelo et livore</span>. <a href="#note1692">[1692]</a>“As a +moth gnaws a garment, so,” saith Chrysostom, “doth envy consume a man;” to +be a living anatomy: a “skeleton, to be a lean and <a href="#note1693">[1693]</a>pale carcass, +quickened with a <a href="#note1694">[1694]</a>fiend”, Hall <span class="cite">in Charact.</span> for so often as an envious +wretch sees another man prosper, to be enriched, to thrive, and be +fortunate in the world, to get honours, offices, or the like, he repines +and grieves. +<div class="poem" lang="la"> +<div class="line"><a href="#note1695">[1695]</a>———intabescitque videndo</div> +<div class="line">Successus hominum—suppliciumque suum est.</div> +</div> +He tortures himself if his equal, friend, neighbour, be preferred, +commended, do well; if he understand of it, it galls him afresh; and no +greater pain can come to him than to hear of another man's well-doing; 'tis +a dagger at his heart every such object. He looks at him as they that fell +down in Lucian's rock of honour, with an envious eye, and will damage +himself, to do another a mischief: <span lang="la">Atque cadet subito, dum super hoste +cadat</span>. As he did in Aesop, lose one eye willingly, that his fellow might +lose both, or that rich man in <a href="#note1696">[1696]</a>Quintilian that poisoned the flowers +in his garden, because his neighbour's bees should get no more honey from +them. His whole life is sorrow, and every word he speaks a satire: nothing +fats him but other men's ruins. For to speak in a word, envy is nought else +but <span lang="la">Tristitia de bonis alienis</span>, sorrow for other men's good, be it +present, past, or to come: <span lang="la">et gaudium de adversis</span>, and <a href="#note1697">[1697]</a>joy at +their harms, opposite to mercy, <a href="#note1698">[1698]</a>which grieves at other men's +mischances, and misaffects the body in another kind; so Damascen defines +it, <span class="cite">lib. 2. de orthod. fid.</span> Thomas, <span class="cite">2. 2. quaest. 36. art. 1.</span> +Aristotle, <span class="cite">l. 2. Rhet. c. 4. et 10.</span> Plato <span class="cite">Philebo</span>. Tully, <span class="cite">3. Tusc</span>. +Greg. Nic. <span class="cite">l. de virt. animae, c. 12.</span> Basil, <span class="cite">de Invidia</span>. Pindarus <span class="cite">Od. 1. +ser. 5</span>, and we find it true. 'Tis a common disease, and almost natural to +us, as <a href="#note1699">[1699]</a>Tacitus holds, to envy another man's prosperity. And 'tis in +most men an incurable disease. <a href="#note1700">[1700]</a>“I have read,” saith Marcus Aurelius, +“Greek, Hebrew, Chaldee authors; I have consulted with many wise men for a +remedy for envy, I could find none, but to renounce all happiness, and to +be a wretch, and miserable for ever.” 'Tis the beginning of hell in this +life, and a passion not to be excused. <a href="#note1701">[1701]</a>“Every other sin hath some +pleasure annexed to it, or will admit of an excuse; envy alone wants both. +Other sins last but for awhile; the gut may be satisfied, anger remits, +hatred hath an end, envy never ceaseth.” Cardan, <span class="cite">lib. 2. de sap.</span> Divine +and humane examples are very familiar; you may run and read them, as that +of Saul and David, Cain and Abel, <span lang="la">angebat illum non proprium peccatum, sed +fratris prosperitas</span>, saith Theodoret, it was his brother's good fortune +galled him. Rachel envied her sister, being barren, <span class="bibcite">Gen. xxx</span>. Joseph's +brethren him, <span class="bibcite">Gen. xxxvii</span>. David had a touch of this vice, as he +confesseth, <a href="#note1702">[1702]</a><span class="bibcite">Psal. 37</span>. <a href="#note1703">[1703]</a>Jeremy and <a href="#note1704">[1704]</a>Habakkuk, they repined +at others' good, but in the end they corrected themselves, <span class="bibcite">Psal. 75</span>, “fret +not thyself,” &c. Domitian spited Agricola for his worth, <a href="#note1705">[1705]</a>“that a +private man should be so much glorified.” <a href="#note1706">[1706]</a>Cecinna was envied of his +fellow-citizens, because he was more richly adorned. But of all others, +<a href="#note1707">[1707]</a>women are most weak, <span lang="la">ob pulchritudinem invidae sunt foeminae +(Musaeus) aut amat, aut odit, nihil est tertium (Granatensis.)</span> They love +or hate, no medium amongst them. <span lang="la">Implacabiles plerumque laesae mulieres</span>, +Agrippina like, <a href="#note1708">[1708]</a>“A woman, if she see her neighbour more neat or +elegant, richer in tires, jewels, or apparel, is enraged, and like a +lioness sets upon her husband, rails at her, scoffs at her, and cannot +abide her;” so the Roman ladies in Tacitus did at Solonina, Cecinna's wife, +<a href="#note1709">[1709]</a>“because she had a better horse, and better furniture, as if she had +hurt them with it; they were much offended.” In like sort our gentlewomen do +at their usual meetings, one repines or scoffs at another's bravery and +happiness. Myrsine, an Attic wench, was murdered of her fellows, <a href="#note1710">[1710]</a> +“because she did excel the rest in beauty,” Constantine, <span class="cite">Agricult. l. 11. +c. 7.</span> Every village will yield such examples. +</div> +<div class="subsection"> +<h4><a name="1.2.3.8"></a>SUBSECT. VIII.—<i>Emulation, Hatred, Faction, Desire of Revenge, Causes</i>.</h4> + +<p>Out of this root of envy <a href="#note1711">[1711]</a>spring those feral branches of faction, +hatred, livor, emulation, which cause the like grievances, and are, <span lang="la">serrae +animae</span>, the saws of the soul, <a href="#note1712">[1712]</a><span lang="la">consternationis pleni affectus</span>, +affections full of desperate amazement; or as Cyprian describes emulation, +it is <a href="#note1713">[1713]</a>“a moth of the soul, a consumption, to make another man's +happiness his misery, to torture, crucify, and execute himself, to eat his +own heart. Meat and drink can do such men no good, they do always grieve, +sigh, and groan, day and night without intermission, their breast is torn +asunder:” and a little after, <a href="#note1714">[1714]</a>“Whomsoever he is whom thou dost +emulate and envy, he may avoid thee, but thou canst neither avoid him nor +thyself; wheresoever thou art he is with thee, thine enemy is ever in thy +breast, thy destruction is within thee, thou art a captive, bound hand and +foot, as long as thou art malicious and envious, and canst not be +comforted. It was the devil's overthrow;” and whensoever thou art +thoroughly affected with this passion, it will be thine. Yet no +perturbation so frequent, no passion so common. +<div class="poem" lang="gr"> +<div class="line"><a href="#note1715">[1715]</a>Καὶ κεραμεὺς κεραμεῖ κοτέει καὶ τεκτονι τέκτων,</div> +<div class="line">Καὶ πτωχὸς πτωχῷ φθονέει καὶ ἀοίδος ἀοιδῶ.</div> +</div> +<div class="poem"> +<div class="couplet"> +<div class="line">A potter emulates a potter:</div> +<div class="line">One smith envies another:</div> +</div> +<div class="couplet"> +<div class="line">A beggar emulates a beggar;</div> +<div class="line">A singing man his brother.</div> +</div> +</div> +<p>Every society, corporation, and private family is full of it, it takes hold +almost of all sorts of men, from the prince to the ploughman, even amongst +gossips it is to be seen, scarce three in a company but there is siding, +faction, emulation, between two of them, some <span lang="la">simultas</span>, jar, private +grudge, heart-burning in the midst of them. Scarce two gentlemen dwell +together in the country, (if they be not near kin or linked in marriage) +but there is emulation betwixt them and their servants, some quarrel or +some grudge betwixt their wives or children, friends and followers, some +contention about wealth, gentry, precedency, &c., by means of which, like +the frog in <a href="#note1716">[1716]</a>Aesop, “that would swell till she was as big as an ox, +burst herself at last;” they will stretch beyond their fortunes, callings, +and strive so long that they consume their substance in lawsuits, or +otherwise in hospitality, feasting, fine clothes, to get a few bombast +titles, for <span lang="la">ambitiosa paupertate laboramus omnes</span>, to outbrave one +another, they will tire their bodies, macerate their souls, and through +contentions or mutual invitations beggar themselves. Scarce two great +scholars in an age, but with bitter invectives they fall foul one on the +other, and their adherents; Scotists, Thomists, Reals, Nominals, Plato and +Aristotle, Galenists and Paracelsians, &c., it holds in all professions. + +<p>Honest <a href="#note1717">[1717]</a>emulation in studies, in all callings is not to be +disliked, 'tis <span lang="la">ingeniorum cos</span>, as one calls it, the whetstone of wit, the +nurse of wit and valour, and those noble Romans out of this spirit did +brave exploits. There is a modest ambition, as Themistocles was roused up +with the glory of Miltiades; Achilles' trophies moved Alexander, +<div class="poem" lang="la"> +<div class="line"><a href="#note1718">[1718]</a>Ambire semper stulta confidentia est,</div> +<div class="line">Ambire nunquam deses arrogantia est.</div> +</div> +'Tis a sluggish humour not to emulate or to sue at all, to withdraw +himself, neglect, refrain from such places, honours, offices, through +sloth, niggardliness, fear, bashfulness, or otherwise, to which by his +birth, place, fortunes, education, he is called, apt, fit, and well able to +undergo; but when it is immoderate, it is a plague and a miserable pain. +What a deal of money did Henry VIII. and Francis I. king of France, spend +at that <a href="#note1719">[1719]</a>famous interview? and how many vain courtiers, seeking each +to outbrave other, spent themselves, their livelihood and fortunes, and +died beggars? <a href="#note1720">[1720]</a>Adrian the Emperor was so galled with it, that he +killed all his equals; so did Nero. This passion made <a href="#note1721">[1721]</a>Dionysius the +tyrant banish Plato and Philoxenus the poet, because they did excel and +eclipse his glory, as he thought; the Romans exile Coriolanus, confine +Camillus, murder Scipio; the Greeks by ostracism to expel Aristides, +Nicias, Alcibiades, imprison Theseus, make away Phocion, &c. When Richard +I. and Philip of France were fellow soldiers together, at the siege of Acon +in the Holy Land, and Richard had approved himself to be the more valiant +man, insomuch that all men's eyes were upon him, it so galled Philip, +<span lang="la">Francum urebat Regis victoria</span>, saith mine <a href="#note1722">[1722]</a>author, <span lang="la">tam aegre +ferebat Richardi gloriam, ut carpere dicta, calumniari facta</span>; that he +cavilled at all his proceedings, and fell at length to open defiance; he +could contain no longer, but hasting home, invaded his territories, and +professed open war. “Hatred stirs up contention,” <span class="bibcite">Prov. x. 12</span>, and they +break out at last into immortal enmity, into virulency, and more than +Vatinian hate and rage; <a href="#note1723">[1723]</a>they persecute each other, their friends, +followers, and all their posterity, with bitter taunts, hostile wars, +scurrile invectives, libels, calumnies, fire, sword, and the like, and will +not be reconciled. Witness that Guelph and Ghibelline faction in Italy; +that of the Adurni and Fregosi in Genoa; that of Cneius Papirius, and +Quintus Fabius in Rome; Caesar and Pompey; Orleans and Burgundy in France; +York and Lancaster in England: yea, this passion so rageth<a href="#note1724">[1724]</a>many +times, that it subverts not men only, and families, but even populous +cities. <a href="#note1725">[1725]</a>Carthage and Corinth can witness as much, nay, flourishing +kingdoms are brought into a wilderness by it. This hatred, malice, faction, +and desire of revenge, invented first all those racks and wheels, +strappadoes, brazen bulls, feral engines, prisons, inquisitions, severe +laws to macerate and torment one another. How happy might we be, and end +our time with blessed days and sweet content, if we could contain +ourselves, and, as we ought to do, put up injuries, learn humility, +meekness, patience, forget and forgive, as in <a href="#note1726">[1726]</a>God's word we are +enjoined, compose such final controversies amongst ourselves, moderate our +passions in this kind, “and think better of others,” as <a href="#note1727">[1727]</a>Paul would +have us, “than of ourselves: be of like affection one towards another, and +not avenge ourselves, but have peace with all men.” But being that we are +so peevish and perverse, insolent and proud, so factious and seditious, so +malicious and envious; we do <span lang="la">invicem angariare</span>, maul and vex one another, +torture, disquiet, and precipitate ourselves into that gulf of woes and +cares, aggravate our misery and melancholy, heap upon us hell and eternal +damnation. +</div> +<div class="subsection"> +<h4><a name="1.2.3.9"></a>SUBSECT. IX.—<i>Anger, a Cause</i>.</h4> + +<p>Anger, a perturbation, which carries the spirits outwards, preparing the +body to melancholy, and madness itself: <span lang="la">Ira furor brevis est</span>, “anger is +temporary madness;” and as <a href="#note1728">[1728]</a>Picolomineus accounts it, one of the +three most violent passions. <a href="#note1729">[1729]</a>Areteus sets it down for an especial +cause (so doth Seneca, <span class="cite">ep. 18. l. 1</span>,) of this malady. <a href="#note1730">[1730]</a>Magninus +gives the reason, <span lang="la">Ex frequenti ira supra modum calefiunt</span>; it overheats +their bodies, and if it be too frequent, it breaks out into manifest +madness, saith St. Ambrose. 'Tis a known saying, <span lang="la">Furor fit Iaesa saepius +palienlia</span>, the most patient spirit that is, if he be often provoked, will +be incensed to madness; it will make a devil of a saint: and therefore +Basil (belike) in his Homily <span class="cite">de Ira</span>, calls it <span lang="la">tenebras rationis, morbum +animae, et daemonem pessimum</span>; the darkening of our understanding, and a bad +angel. <a href="#note1731">[1731]</a>Lucian, <span class="cite">in Abdicato, tom. 1</span>, will have this passion to work +this effect, especially in old men and women. “Anger and calumny” (saith he) +“trouble them at first, and after a while break out into madness: many +things cause fury in women, especially if they love or hate overmuch, or +envy, be much grieved or angry; these things by little and little lead them +on to this malady.” From a disposition they proceed to an habit, for there +is no difference between a mad man, and an angry man, in the time of his +fit; anger, as Lactantius describes it, <span class="cite">L. de Ira Dei, ad Donatum, c. 5</span>, +is <a href="#note1732">[1732]</a><span lang="la">saeva animi tempestas</span>, &c., a cruel tempest of the mind; “making +his eye sparkle fire, and stare, teeth gnash in his head, his tongue +stutter, his face pale, or red, and what more filthy imitation can be of a +mad man?” +<div class="poem" lang="la"> +<div class="line"><a href="#note1733">[1733]</a>Ora tument ira, fervescunt sanguine venae,</div> +<div class="line">Lumina Gorgonio saevius angue micant.</div> +</div> +They are void of reason, inexorable, blind, like beasts and monsters for +the time, say and do they know not what, curse, swear, rail, fight, and +what not? How can a mad man do more? as he said in the comedy, <a href="#note1734">[1734]</a> +<span lang="la">Iracundia non sum apud me</span>, I am not mine own man. If these fits be +immoderate, continue long, or be frequent, without doubt they provoke +madness. Montanus, <span class="cite">consil. 21</span>, had a melancholy Jew to his patient, he +ascribes this for a principal cause: <span lang="la">Irascebatur levibus de causis</span>, he +was easily moved to anger. Ajax had no other beginning of his madness; and +Charles the Sixth, that lunatic French king, fell into this misery, out of +the extremity of his passion, desire of revenge and malice, <a href="#note1735">[1735]</a>incensed +against the duke of Britain, he could neither eat, drink, nor sleep for +some days together, and in the end, about the calends of July, 1392, he +became mad upon his horseback, drawing his sword, striking such as came +near him promiscuously, and so continued all the days of his life, Aemil., +<span class="cite">lib. 10.</span> Gal. <span class="cite">hist.</span> Aegesippus <span class="cite">de exid. urbis Hieros, l. 1. c. 37</span>, hath +such a story of Herod, that out of an angry fit, became mad, <a href="#note1736">[1736]</a>leaping +out of his bed, he killed Jossippus, and played many such bedlam pranks, +the whole court could not rule him for a long time after: sometimes he was +sorry and repented, much grieved for that he had done, <span lang="la">Postquam deferbuit +ira</span>, by and by outrageous again. In hot choleric bodies, nothing so soon +causeth madness, as this passion of anger, besides many other diseases, as +Pelesius observes, <span class="cite">cap. 21. l. 1. de hum. affect. causis</span>; <span lang="la">Sanguinem +imminuit, fel auget</span>: and as <a href="#note1737">[1737]</a>Valesius controverts, <span class="cite">Med. controv., +lib. 5. contro. 8</span>, many times kills them quite out. If this were the +worst of this passion, it were more tolerable, <a href="#note1738">[1738]</a>“but it ruins and +subverts whole towns, <a href="#note1739">[1739]</a>cities, families, and kingdoms;” <span lang="la">Nulla pestis +humano generi pluris stetit</span>, saith Seneca, <span class="cite">de Ira, lib. 1.</span> No plague +hath done mankind so much harm. Look into our histories, and you shall +almost meet with no other subject, but what a company <a href="#note1740">[1740]</a>of harebrains +have done in their rage. We may do well therefore to put this in our +procession amongst the rest; “From all blindness of heart, from pride, +vainglory, and hypocrisy, from envy, hatred and malice, anger, and all +such pestiferous perturbations, good Lord deliver us.” +</div> +<div class="subsection"> +<h4><a name="1.2.3.10"></a>SUBSECT. X.—<i>Discontents, Cares, Miseries, &c. Causes</i>.</h4> + +<p>Discontents, cares, crosses, miseries, or whatsoever it is, that shall +cause any molestation of spirits, grief, anguish, and perplexity, may well +be reduced to this head, (preposterously placed here in some men's +judgments they may seem,) yet in that Aristotle in his <a href="#note1741">[1741]</a>Rhetoric +defines these cares, as he doth envy, emulation, &c. still by grief, I +think I may well rank them in this irascible row; being that they are as +the rest, both causes and symptoms of this disease, producing the like +inconveniences, and are most part accompanied with anguish and pain. The +common etymology will evince it, <span lang="la">Cura quasi cor uro, Dementes curae, +insomnes curae, damnosae curae, tristes, mordaces, carnifices</span>, &c. biting, +eating, gnawing, cruel, bitter, sick, sad, unquiet, pale, tetric, +miserable, intolerable cares, as the poets <a href="#note1742">[1742]</a>call them, worldly cares, +and are as many in number as the sea sands. <a href="#note1743">[1743]</a>Galen, Fernelius, Felix +Plater, Valescus de Taranta, &c., reckon afflictions, miseries, even all +these contentions, and vexations of the mind, as principal causes, in that +they take away sleep, hinder concoction, dry up the body, and consume the +substance of it. They are not so many in number, but their causes be as +divers, and not one of a thousand free from them, or that can vindicate +himself, whom that <span lang="la">Ate dea</span>, +<div class="poem" lang="la"> +<div class="line"><a href="#note1744">[1744]</a>Per hominum capita molliter ambulans,</div> +<div class="line">Plantas pedum teneras habens:</div> +</div> +<div class="poem"> +<div class="line">Over men's heads walking aloft,</div> +<div class="line">With tender feet treading so soft,</div> +</div> +<p>Homer's Goddess Ate hath not involved into this discontented <a href="#note1745">[1745]</a>rank, +or plagued with some misery or other. Hyginus, <span class="cite">fab. 220</span>, to this purpose +hath a pleasant tale. Dame Cura by chance went over a brook, and taking up +some of the dirty slime, made an image of it; Jupiter eftsoons coming by, +put life to it, but Cura and Jupiter could not agree what name to give him, +or who should own him; the matter was referred to Saturn as judge; he gave +this arbitrement: his name shall be <span lang="la">Homo ab humo, Cura eum possideat +quamdiu vivat</span>, Care shall have him whilst he lives, Jupiter his soul, and +Tellus his body when he dies. But to leave tales. A general cause, a +continuate cause, an inseparable accident, to all men, is discontent, care, +misery; were there no other particular affliction (which who is free from?) +to molest a man in this life, the very cogitation of that common misery +were enough to macerate, and make him weary of his life; to think that he +can never be secure, but still in danger, sorrow, grief, and persecution. +For to begin at the hour of his birth, as <a href="#note1746">[1746]</a>Pliny doth elegantly +describe it, “he is born naked, and falls <a href="#note1747">[1747]</a>a whining at the very +first: he is swaddled, and bound up like a prisoner, cannot help himself, +and so he continues to his life's end.” <span lang="la">Cujusque ferae pabulum</span>, saith +<a href="#note1748">[1748]</a>Seneca, impatient of heat and cold, impatient of labour, impatient +of idleness, exposed to fortune's contumelies. To a naked mariner Lucretius +compares him, cast on shore by shipwreck, cold and comfortless in an +unknown land: <a href="#note1749">[1749]</a>no estate, age, sex, can secure himself from this +common misery. “A man that is born of a woman is of short continuance, and +full of trouble,” <span class="bibcite">Job xiv. 1, 22</span>. “And while his flesh is upon him he shall +be sorrowful, and while his soul is in him it shall mourn. All his days are +sorrow and his travels griefs: his heart also taketh not rest in the +night.” <span class="bibcite">Eccles. ii. 23, and ii. 11</span>. “All that is in it is sorrow and +vexation of spirit. <a href="#note1750">[1750]</a>Ingress, progress, regress, egress, much alike: +blindness seizeth on us in the beginning, labour in the middle, grief in +the end, error in all. What day ariseth to us without some grief, care, or +anguish? Or what so secure and pleasing a morning have we seen, that hath +not been overcast before the evening?” One is miserable, another +ridiculous, a third odious. One complains of this grievance, another of +that. <span lang="la">Aliquando nervi, aliquando pedes vexant</span>, (Seneca) <span lang="la">nunc +distillatio, nunc epatis morbus; nunc deest, nunc superest sanguis</span>: now +the head aches, then the feet, now the lungs, then the liver, &c. <span lang="la">Huic +sensus exuberat, sed est pudori degener sanguis</span>, &c. He is rich, but base +born; he is noble, but poor; a third hath means, but he wants health +peradventure, or wit to manage his estate; children vex one, wife a second, +&c. <span lang="la">Nemo facile cum conditione sua concordat</span>, no man is pleased with his +fortune, a pound of sorrow is familiarly mixed with a dram of content, +little or no joy, little comfort, but <a href="#note1751">[1751]</a>everywhere danger, contention, +anxiety, in all places: go where thou wilt, and thou shalt find +discontents, cares, woes, complaints, sickness, diseases, encumbrances, +exclamations: “If thou look into the market, there” (saith <a href="#note1752">[1752]</a> +Chrysostom) “is brawling and contention; if to the court, there knavery and +flattery, &c.; if to a private man's house, there's cark and care, +heaviness,” &c. As he said of old, +<div class="poem" lang="la"> +<div class="line"><a href="#note1753">[1753]</a>Nil homine in terra spirat miserum magis alma?</div> +</div> +No creature so miserable as man, so generally +molested, <a href="#note1754">[1754]</a>“in miseries of body, in miseries of mind, miseries of +heart, in miseries asleep, in miseries awake, in miseries wheresoever he +turns,” as Bernard found, <span lang="la">Nunquid tentatio est vita humana super terram</span>? +A mere temptation is our life, (Austin, <span class="cite">confess. lib. 10. cap. 28</span>,) +<span lang="la">catena perpetuorum malorum, et quis potest molestias et difficultates +pati</span>? Who can endure the miseries of it? <a href="#note1755">[1755]</a>“In prosperity we are +insolent and intolerable, dejected in adversity, in all fortunes foolish +and miserable.” <a href="#note1756">[1756]</a>“In adversity I wish for prosperity, and in prosperity +I am afraid of adversity. What mediocrity may be found? Where is no +temptation? What condition of life is free?” <a href="#note1757">[1757]</a>“Wisdom hath labour +annexed to it, glory, envy; riches and cares, children and encumbrances, +pleasure and diseases, rest and beggary, go together: as if a man were +therefore born” (as the Platonists hold) “to be punished in this life for +some precedent sins.” Or that, as <a href="#note1758">[1758]</a>Pliny complains, “Nature may be +rather accounted a stepmother, than a mother unto us, all things +considered: no creature's life so brittle, so full of fear, so mad, so +furious; only man is plagued with envy, discontent, griefs, covetousness, +ambition, superstition.” Our whole life is an Irish sea, wherein there is +nought to be expected but tempestuous storms and troublesome waves, and +those infinite, +<div class="poem" lang="la"> +<div class="line"><a href="#note1759">[1759]</a>Tantum malorum pelagus aspicio,</div> +<div class="line">Ut non sit inde enatandi copia,</div> +</div> +no halcyonian times, wherein a man can hold himself secure, or agree with +his present estate; but as Boethius infers, <a href="#note1760">[1760]</a>“there is something in +every one of us which before trial we seek, and having tried abhor: <a href="#note1761">[1761]</a> +we earnestly wish, and eagerly covet, and are eftsoons weary of it.” Thus +between hope and fear, suspicions, angers, <a href="#note1762">[1762]</a><span lang="la">Inter spemque metumque, timores inter et iras</span>, +betwixt falling in, falling out, &c., we bangle +away our best days, befool out our times, we lead a contentious, +discontent, tumultuous, melancholy, miserable life; insomuch, that if we +could foretell what was to come, and it put to our choice, we should rather +refuse than accept of this painful life. In a word, the world itself is a +maze, a labyrinth of errors, a desert, a wilderness, a den of thieves, +cheaters, &c., full of filthy puddles, horrid rocks, precipitiums, an ocean +of adversity, an heavy yoke, wherein infirmities and calamities overtake, +and follow one another, as the sea waves; and if we scape Scylla, we fall +foul on Charybdis, and so in perpetual fear, labour, anguish, we run from +one plague, one mischief, one burden to another, <span lang="la">duram servientes +servitutem</span>, and you may as soon separate weight from lead, heat from fire, +moistness from water, brightness from the sun, as misery, discontent, care, +calamity, danger, from a man. Our towns and cities are but so many +dwellings of human misery. “In which grief and sorrow” (<a href="#note1763">[1763]</a>as he right +well observes out of Solon) “innumerable troubles, labours of mortal men, +and all manner of vices, are included, as in so many pens.” Our villages +are like molehills, and men as so many emmets, busy, busy still, going to +and fro, in and out, and crossing one another's projects, as the lines of +several sea-cards cut each other in a globe or map. “Now light and merry,” +but (<a href="#note1764">[1764]</a>as one follows it) “by-and-by sorrowful and heavy; now hoping, +then distrusting; now patient, tomorrow crying out; now pale, then red; +running, sitting, sweating, trembling, halting,” &c. Some few amongst the +rest, or perhaps one of a thousand, may be Pullus Jovis, in the world's +esteem, <span lang="la">Gallinae filius albae</span>, an happy and fortunate man, <span lang="la">ad invidiam +felix</span>, because rich, fair, well allied, in honour and office; yet +peradventure ask himself, and he will say, that of all others <a href="#note1765">[1765]</a>he is +most miserable and unhappy. A fair shoe, <span lang="la">Hic soccus novus, elegans</span>, as he +<a href="#note1766">[1766]</a>said, <span lang="la">sed nescis ubi urat</span>, but thou knowest not where it pincheth. +It is not another man's opinion can make me happy: but as <a href="#note1767">[1767]</a>Seneca +well hath it, “He is a miserable wretch that doth not account himself +happy, though he be sovereign lord of a world: he is not happy, if he think +himself not to be so; for what availeth it what thine estate is, or seem to +others, if thou thyself dislike it?” A common humour it is of all men to +think well of other men's fortunes, and dislike their own: <a href="#note1768">[1768]</a><span lang="la">Cui +placet alterius, sua nimirum est odio sors</span>; but <a href="#note1769">[1769]</a><span lang="la">qui fit Mecoenas</span>, +&c., how comes it to pass, what's the cause of it? Many men are of such a +perverse nature, they are well pleased with nothing, (saith <a href="#note1770">[1770]</a> +Theodoret,) “neither with riches nor poverty, they complain when they are +well and when they are sick, grumble at all fortunes, prosperity and +adversity; they are troubled in a cheap year, in a barren, plenty or not +plenty, nothing pleaseth them, war nor peace, with children, nor without.” +This for the most part is the humour of us all, to be discontent, +miserable, and most unhappy, as we think at least; and show me him that is +not so, or that ever was otherwise. Quintus Metellus his felicity is +infinitely admired amongst the Romans, insomuch that as <a href="#note1771">[1771]</a>Paterculus +mentioneth of him, you can scarce find of any nation, order, age, sex, one +for happiness to be compared unto him: he had, in a word, <span lang="la">Bona animi, +corporis et fortunae</span>, goods of mind, body, and fortune, so had P. +Mutianus, <a href="#note1772">[1772]</a>Crassus. Lampsaca, that Lacedaemonian lady, was such +another in <a href="#note1773">[1773]</a>Pliny's conceit, a king's wife, a king's mother, a king's +daughter: and all the world esteemed as much of Polycrates of Samos. The +Greeks brag of their Socrates, Phocion, Aristides; the Psophidians in +particular of their Aglaus, <span lang="la">Omni vita felix, ab omni periculo immunis</span> +(which by the way Pausanias held impossible;) the Romans of their <a href="#note1774">[1774]</a> +Cato, Curius, Fabricius, for their composed fortunes, and retired estates, +government of passions, and contempt of the world: yet none of all these +were happy, or free from discontent, neither Metellus, Crassus, nor +Polycrates, for he died a violent death, and so did Cato; and how much evil +doth Lactantius and Theodoret speak of Socrates, a weak man, and so of the +rest. There is no content in this life, but as <a href="#note1775">[1775]</a>he said, “All is +vanity and vexation of spirit;” lame and imperfect. Hadst thou Sampson's +hair, Milo's strength, Scanderbeg's arm, Solomon's wisdom, Absalom's +beauty, Croesus' wealth, <span lang="la">Pasetis obulum</span>, Caesar's valour, Alexander's +spirit, Tully's or Demosthenes' eloquence, Gyges' ring, Perseus' Pegasus, +and Gorgon's head, Nestor's years to come, all this would not make thee +absolute; give thee content, and true happiness in this life, or so +continue it. Even in the midst of all our mirth, jollity, and laughter, is +sorrow and grief, or if there be true happiness amongst us, 'tis but for a +time, +<div class="poem" lang="la"> +<div class="line"><a href="#note1776">[1776]</a>Desinat in piscem mulier formosa superne:</div> +</div> +<div class="poem"> +<div class="line">A handsome woman with a fish's tail,</div> +</div> +a fair morning turns to a lowering afternoon. Brutus and Cassius, once +renowned, both eminently happy, yet you shall scarce find two (saith +Paterculus) <span lang="la">quos fortuna maturius destiturit</span>, whom fortune sooner +forsook. Hannibal, a conqueror all his life, met with his match, and was +subdued at last, <span lang="la">Occurrit forti, qui mage fortis erit.</span> One is brought in +triumph, as Caesar into Rome, Alcibiades into Athens, <span lang="la">coronis aureis +donatus</span>, crowned, honoured, admired; by-and-by his statues demolished, he +hissed out, massacred, &c. <a href="#note1777">[1777]</a>Magnus Gonsalva, that famous Spaniard, +was of the prince and people at first honoured, approved; forthwith +confined and banished. <span lang="la">Admirandas actiones; graves plerunque sequuntur +invidiae, et acres calumniae</span>: 'tis Polybius his observation, grievous +enmities, and bitter calumnies, commonly follow renowned actions. One is +born rich, dies a beggar; sound today, sick tomorrow; now in most +flourishing estate, fortunate and happy, by-and-by deprived of his goods by +foreign enemies, robbed by thieves, spoiled, captivated, impoverished, as +they of <a href="#note1778">[1778]</a>“Rabbah put under iron saws, and under iron harrows, and +under axes of iron, and cast into the tile kiln,” +<div class="poem" lang="la"> +<div class="line"><a href="#note1779">[1779]</a>Quid me felicem toties jactastis amici,</div> +<div class="line">Qui cecidit, stabili non erat ille gradu.</div> +</div> +He that erst marched like Xerxes with innumerable armies, as rich as +Croesus, now shifts for himself in a poor cock-boat, is bound in iron +chains, with Bajazet the Turk, and a footstool with Aurelian, for a +tyrannising conqueror to trample on. So many casualties there are, that as +Seneca said of a city consumed with fire, <span lang="la">Una dies interest inter maximum +civitatem et nullam</span>, one day betwixt a great city and none: so many +grievances from outward accidents, and from ourselves, our own +indiscretion, inordinate appetite, one day betwixt a man and no man. And +which is worse, as if discontents and miseries would not come fast enough +upon us: <span lang="la">homo homini daemon</span>, we maul, persecute, and study how to sting, +gall, and vex one another with mutual hatred, abuses, injuries; preying +upon and devouring as so many, <a href="#note1780">[1780]</a>ravenous birds; and as jugglers, +panders, bawds, cozening one another; or raging as <a href="#note1781">[1781]</a>wolves, tigers, +and devils, we take a delight to torment one another; men are evil, wicked, +malicious, treacherous, and <a href="#note1782">[1782]</a>naught, not loving one another, or +loving themselves, not hospitable, charitable, nor sociable as they ought +to be, but counterfeit, dissemblers, ambidexters, all for their own ends, +hard-hearted, merciless, pitiless, and to benefit themselves, they care not +what mischief they procure to others. <a href="#note1783">[1783]</a>Praxinoe and Gorgo in the +poet, when they had got in to see those costly sights, they then cried +<span lang="la">bene est</span>, and would thrust out all the rest: when they are rich +themselves, in honour, preferred, full, and have even that they would, they +debar others of those pleasures which youth requires, and they formerly +have enjoyed. He sits at table in a soft chair at ease, but he doth +remember in the mean time that a tired waiter stands behind him, “an hungry +fellow ministers to him full, he is athirst that gives him drink” (saith +<a href="#note1784">[1784]</a>Epictetus) “and is silent whilst he speaks his pleasure: pensive, +sad, when he laughs.” <span lang="la">Pleno se proluit auro</span>: he feasts, revels, and +profusely spends, hath variety of robes, sweet music, ease, and all the +pleasure the world can afford, whilst many an hunger-starved poor creature +pines in the street, wants clothes to cover him, labours hard all day long, +runs, rides for a trifle, fights peradventure from sun to sun, sick and +ill, weary, full of pain and grief, is in great distress and sorrow of +heart. He loathes and scorns his inferior, hates or emulates his equal, +envies his superior, insults over all such as are under him, as if he were +of another species, a demigod, not subject to any fall, or human +infirmities. Generally they love not, are not beloved again: they tire out +others' bodies with continual labour, they themselves living at ease, +caring for none else, <span lang="la">sibi nati</span>; and are so far many times from putting +to their helping hand, that they seek all means to depress, even most +worthy and well deserving, better than themselves, those whom they are by +the laws of nature bound to relieve and help, as much as in them lies, they +will let them caterwaul, starve, beg, and hang, before they will any ways +(though it be in their power) assist or ease: <a href="#note1785">[1785]</a>so unnatural are they +for the most part, so unregardful; so hard-hearted, so churlish, proud, +insolent, so dogged, of so bad a disposition. And being so brutish, so +devilishly bent one towards another, how is it possible but that we should +be discontent of all sides, full of cares, woes, and miseries? + +<p>If this be not a sufficient proof of their discontent and misery, examine +every condition and calling apart. Kings, princes, monarchs, and +magistrates seem to be most happy, but look into their estate, you shall +<a href="#note1786">[1786]</a>find them to be most encumbered with cares, in perpetual fear, +agony, suspicion, jealousy: that, as <a href="#note1787">[1787]</a>he said of a crown, if they +knew but the discontents that accompany it, they would not stoop to take it +up. <span lang="la">Quem mihi regent dabis</span> (saith Chrysostom) <span lang="la">non curis plenum</span>? What +king canst thou show me, not full of cares? <a href="#note1788">[1788]</a>“Look not on his crown, +but consider his afflictions; attend not his number of servants, but +multitude of crosses.” <span lang="la">Nihil aliud potestas culminis, quam tempestas +mentis</span>, as Gregory seconds him; sovereignty is a tempest of the soul: +Sylla like they have brave titles, but terrible fits: <span lang="la">splendorem titulo, +cruciatum animo</span>: which made <a href="#note1789">[1789]</a>Demosthenes vow, <span lang="la">si vel ad tribunal, +vel ad interitum duceretur</span>: if to be a judge, or to be condemned, were put +to his choice, he would be condemned. Rich men are in the same predicament; +what their pains are, <span lang="la">stulti nesciunt, ipsi sentiunt</span>: they feel, fools +perceive not, as I shall prove elsewhere, and their wealth is brittle, like +children's rattles: they come and go, there is no certainty in them: those +whom they elevate, they do as suddenly depress, and leave in a vale of +misery. The middle sort of men are as so many asses to bear burdens; or if +they be free, and live at ease, they spend themselves, and consume their +bodies and fortunes with luxury and riot, contention, emulation, &c. The +poor I reserve for another <a href="#note1790">[1790]</a>place and their discontents. + +<p>For particular professions, I hold as of the rest, there's no content or +security in any; on what course will you pitch, how resolve? to be a +divine, 'tis contemptible in the world's esteem; to be a lawyer, 'tis to be +a wrangler; to be a physician, <a href="#note1791">[1791]</a><span lang="la">pudet lotii</span>, 'tis loathed; a +philosopher, a madman; an alchemist, a beggar; a poet, <span lang="la">esurit</span>, an hungry +jack; a musician, a player; a schoolmaster, a drudge; an husbandman, an +emmet; a merchant, his gains are uncertain; a mechanician, base; a +chirurgeon, fulsome; a tradesman, a <a href="#note1792">[1792]</a>liar; a tailor, a thief; a +serving-man, a slave; a soldier, a butcher; a smith, or a metalman, the +pot's never from his nose; a courtier a parasite, as he could find no tree +in the wood to hang himself; I can show no state of life to give content. +The like you may say of all ages; children live in a perpetual slavery, +still under that tyrannical government of masters; young men, and of riper +years, subject to labour, and a thousand cares of the world, to treachery, +falsehood, and cozenage, +<div class="poem" lang="la"> +<div class="line"><a href="#note1793">[1793]</a>———Incedit per ignes,</div> +<div class="line">Suppositos cineri doloso,</div> +</div> +<div class="poem"> +<div class="line">———you incautious tread</div> +<div class="line">On fires, with faithless ashes overhead.</div> +</div> +<a href="#note1794">[1794]</a>old are full of aches in their bones, cramps and convulsions, +<span lang="la">silicernia</span>, dull of hearing, weak sighted, hoary, wrinkled, harsh, so +much altered as that they cannot know their own face in a glass, a burthen +to themselves and others, after 70 years, “all is sorrow” (as David hath +it), they do not live but linger. If they be sound, they fear diseases; if +sick, weary of their lives: <span lang="la">Non est vivere, sed valere vita.</span> One +complains of want, a second of servitude, <a href="#note1795">[1795]</a>another of a secret or +incurable disease; of some deformity of body, of some loss, danger, death +of friends, shipwreck, persecution, imprisonment, disgrace, repulse, <a href="#note1796">[1796]</a> +contumely, calumny, abuse, injury, contempt, ingratitude, unkindness, +scoffs, flouts, unfortunate marriage, single life, too many children, no +children, false servants, unhappy children, barrenness, banishment, +oppression, frustrate hopes and ill-success, &c. +<div class="poem" lang="la"> +<div class="line"><a href="#note1797">[1797]</a>Talia de genere hoc adeo sunt multa, loquacem ut</div> +<div class="line">Delassare valent Fabium.———</div> +</div> +<div class="poem"> +<div class="line">But, every various instance to repeat,</div> +<div class="line">Would tire even Fabius of incessant prate.</div> +</div> +Talking Fabius will be tired before he can tell half of them; they are the +subject of whole volumes, and shall (some of them) be more opportunely +dilated elsewhere. In the meantime thus much I may say of them, that +generally they crucify the soul of man, <a href="#note1798">[1798]</a>attenuate our bodies, dry +them, wither them, shrivel them up like old apples, make them as so many +anatomies (<a href="#note1799">[1799]</a><span lang="la">ossa atque pellis est totus, ita curis macet</span>) they +cause <span lang="la">tempus foedum et squalidum</span>, cumbersome days, <span lang="la">ingrataque tempora</span>, +slow, dull, and heavy times: make us howl, roar, and tear our hairs, as +sorrow did in <a href="#note1800">[1800]</a>Cebes' table, and groan for the very anguish of our +souls. Our hearts fail us as David's did, <span class="bibcite">Psal. xl. 12</span>, “for innumerable +troubles that compassed him;” and we are ready to confess with Hezekiah, +<span class="bibcite">Isaiah lviii. 17</span>, “behold, for felicity I had bitter grief;” to weep with +Heraclitus, to curse the day of our birth with Jeremy, <span class="bibcite">xx. 14</span>, and our +stars with Job: to hold that axiom of Silenus, <a href="#note1801">[1801]</a>“better never to have +been born, and the best next of all, to die quickly:” or if we must live, +to abandon the world, as Timon did; creep into caves and holes, as our +anchorites; cast all into the sea, as Crates Thebanus; or as Theombrotus +Ambrociato's 400 auditors, precipitate ourselves to be rid of these +miseries. +</div> +<div class="subsection"> +<h4><a name="1.2.3.11"></a>SUBSECT. XI.—<i>Concupiscible Appetite, as Desires, Ambition, Causes</i>.</h4> + +<p>These concupiscible and irascible appetites are as the two twists of a +rope, mutually mixed one with the other, and both twining about the heart: +both good, as Austin, holds, <span class="cite">l. 14. c. 9. de civ. Dei</span>, <a href="#note1802">[1802]</a>“if they be +moderate; both pernicious if they be exorbitant.” This concupiscible +appetite, howsoever it may seem to carry with it a show of pleasure and +delight, and our concupiscences most part affect us with content and a +pleasing object, yet if they be in extremes, they rack and wring us on the +other side. A true saying it is, “Desire hath no rest;” is infinite in +itself, endless; and as <a href="#note1803">[1803]</a>one calls it, a perpetual rack, <a href="#note1804">[1804]</a>or +horse-mill, according to Austin, still going round as in a ring. They are +not so continual, as divers, <span lang="la">felicius atomos denumerare possem</span>, saith +<a href="#note1805">[1805]</a>Bernard, <span lang="la">quam motus cordis; nunc haec, nunc illa cogito</span>, you may as +well reckon up the motes in the sun as them. <a href="#note1806">[1806]</a>“It extends itself to +everything,” as Guianerius will have it, “that is superfluously sought +after:”' or to any <a href="#note1807">[1807]</a>fervent desire, as Fernelius interprets it; be it +in what kind soever, it tortures if immoderate, and is (according to <a href="#note1808">[1808]</a> +Plater and others) an especial cause of melancholy. <span lang="la">Multuosis +concupiscentiis dilaniantur cogitationes meae</span>, <a href="#note1809">[1809]</a>Austin confessed, +that he was torn a pieces with his manifold desires: and so doth <a href="#note1810">[1810]</a> +Bernard complain, “that he could not rest for them a minute of an hour: +this I would have, and that, and then I desire to be such and such.” 'Tis a +hard matter therefore to confine them, being they are so various and many, +impossible to apprehend all. I will only insist upon some few of the chief, +and most noxious in their kind, as that exorbitant appetite and desire of +honour, which we commonly call ambition; love of money, which is +covetousness, and that greedy desire of gain: self-love, pride, and +inordinate desire of vainglory or applause, love of study in excess; love +of women (which will require a just volume of itself), of the other I will +briefly speak, and in their order. + +<p>Ambition, a proud covetousness, or a dry thirst of honour, a great torture +of the mind, composed of envy, pride, and covetousness, a gallant madness, +one <a href="#note1811">[1811]</a>defines it a pleasant poison, Ambrose, “a canker of the soul, an +hidden plague:” <a href="#note1812">[1812]</a>Bernard, “a secret poison, the father of livor, and +mother of hypocrisy, the moth of holiness, and cause of madness, crucifying +and disquieting all that it takes hold of.” <a href="#note1813">[1813]</a>Seneca calls it, <span lang="la">rem +solicitam, timidam, vanam, ventosam</span>, a windy thing, a vain, solicitous, +and fearful thing. For commonly they that, like Sisyphus, roll this +restless stone of ambition, are in a perpetual agony, still <a href="#note1814">[1814]</a> +perplexed, <span lang="la">semper taciti, tritesque recedunt</span> (Lucretius), doubtful, +timorous, suspicious, loath to offend in word or deed, still cogging and +colloguing, embracing, capping, cringing, applauding, flattering, +fleering, visiting, waiting at men's doors, with all affability, +counterfeit honesty and humility. <a href="#note1815">[1815]</a>If that will not serve, if once +this humour (as <a href="#note1816">[1816]</a>Cyprian describes it) possess his thirsty soul, +<span lang="la">ambitionis salsugo ubi bibulam animam possidet</span>, by hook and by crook he +will obtain it, “and from his hole he will climb to all honours and +offices, if it be possible for him to get up, flattering one, bribing +another, he will leave no means unessay'd to win all.” <a href="#note1817">[1817]</a>It is a +wonder to see how slavishly these kind of men subject themselves, when they +are about a suit, to every inferior person; what pains they will take, run, +ride, cast, plot, countermine, protest and swear, vow, promise, what +labours undergo, early up, down late; how obsequious and affable they are, +how popular and courteous, how they grin and fleer upon every man they +meet; with what feasting and inviting, how they spend themselves and their +fortunes, in seeking that many times, which they had much better be +without; as <a href="#note1818">[1818]</a>Cyneas the orator told Pyrrhus: with what waking nights, +painful hours, anxious thoughts, and bitterness of mind, <span lang="la">inter spemque +metumque</span>, distracted and tired, they consume the interim of their time. +There can be no greater plague for the present. If they do obtain their +suit, which with such cost and solicitude they have sought, they are not so +freed, their anxiety is anew to begin, for they are never satisfied, <span lang="la">nihil +aliud nisi imperium spirant</span>, their thoughts, actions, endeavours are all +for sovereignty and honour, like <a href="#note1819">[1819]</a>Lues Sforza that huffing Duke of +Milan, “a man of singular wisdom, but profound ambition, born to his own, +and to the destruction of Italy,” though it be to their own ruin, and +friends' undoing, they will contend, they may not cease, but as a dog in a +wheel, a bird in a cage, or a squirrel in a chain, so <a href="#note1820">[1820]</a>Budaeus +compares them; <a href="#note1821">[1821]</a>they climb and climb still, with much labour, but +never make an end, never at the top. A knight would be a baronet, and then +a lord, and then a viscount, and then an earl, &c.; a doctor, a dean, and +then a bishop; from tribune to praetor; from bailiff to major; first this +office, and then that; as Pyrrhus in <a href="#note1822">[1822]</a>Plutarch, they will first have +Greece, then Africa, and then Asia, and swell with Aesop's frog so long, +till in the end they burst, or come down with Sejanus, <span lang="la">ad Gemonias +scalas</span>, and break their own necks; or as Evangelus the piper in Lucian, +that blew his pipe so long, till he fell down dead. If he chance to miss, +and have a canvass, he is in a hell on the other side; so dejected, that he +is ready to hang himself, turn heretic, Turk, or traitor in an instant. +Enraged against his enemies, he rails, swears, fights, slanders, detracts, +envies, murders: and for his own part, <span lang="la">si appetitum explere non potest, +furore corripitur</span>; if he cannot satisfy his desire (as <a href="#note1823">[1823]</a>Bodine +writes) he runs mad. So that both ways, hit or miss, he is distracted so +long as his ambition lasts, he can look for no other but anxiety and care, +discontent and grief in the meantime, <a href="#note1824">[1824]</a>madness itself, or violent +death in the end. The event of this is common to be seen in populous +cities, or in princes' courts, for a courtier's life (as Budaeus describes +it) “is a <a href="#note1825">[1825]</a>gallimaufry of ambition, lust, fraud, imposture, +dissimulation, detraction, envy, pride; <a href="#note1826">[1826]</a>the court, a common +conventicle of flatterers, time-servers, politicians,” &c.; or as <a href="#note1827">[1827]</a> +Anthony Perez will, “the suburbs of hell itself.” If you will see such +discontented persons, there you shall likely find them. <a href="#note1828">[1828]</a>And which he +observed of the markets of old Rome, +<div class="poem" lang="la"> +<div class="line">Qui perjurum convenire vult hominem, mitto in Comitium;</div> +<div class="line">Qui mendacem et gloriosum, apud Cluasinae sacrum;</div> +<div class="line">Dites, damnosos maritos, sub basilica quaerito, &c.</div> +</div> +Perjured knaves, knights of the post, liars, crackers, bad husbands, &c. +keep their several stations; they do still, and always did in every +commonwealth. +</div> +<div class="subsection"> +<h4><a name="1.2.3.12"></a>SUBSECT. XII.—<i><span lang="gr">Φιλαργυρία</span>, Covetousness, a Cause</i>.</h4> + +<p>Plutarch, in his <a href="#note1829">[1829]</a>book whether the diseases of the body be more +grievous than those of the soul, is of opinion, “if you will examine all +the causes of our miseries in this life, you shall find them most part to +have had their beginning from stubborn anger, that furious desire of +contention, or some unjust or immoderate affection, as covetousness, &c.” +From whence “are wars and contentions amongst you?” <a href="#note1830">[1830]</a>St. James asks: +I will add usury, fraud, rapine, simony, oppression, lying, swearing, +bearing false witness, &c. are they not from this fountain of covetousness, +that greediness in getting, tenacity in keeping, sordidity in spending; that +they are so wicked, <a href="#note1831">[1831]</a>“unjust against God, their neighbour, +themselves;” all comes hence. “The desire of money is the root of all evil, +and they that lust after it, pierce themselves through with many sorrows,” +<span class="bibcite">1 Tim. vi. 10</span>. Hippocrates therefore in his Epistle to Crateva, an +herbalist, gives him this good counsel, that if it were possible, <a href="#note1832">[1832]</a> +“amongst other herbs, he should cut up that weed of covetousness by the +roots, that there be no remainder left, and then know this for a certainty, +that together with their bodies, thou mayst quickly cure all the diseases +of their minds.” For it is indeed the pattern, image, epitome of all +melancholy, the fountain of many miseries, much discontented care and woe; +this “inordinate, or immoderate desire of gain, to get or keep money,” as +<a href="#note1833">[1833]</a>Bonaventure defines it: or, as Austin describes it, a madness of the +soul, Gregory a torture; Chrysostom, an insatiable drunkenness; Cyprian, +blindness, <span lang="la">speciosum supplicium</span>, a plague subverting kingdoms, families, +an <a href="#note1834">[1834]</a>incurable disease; Budaeus, an ill habit, <a href="#note1835">[1835]</a>“yielding to no +remedies:” neither Aesculapius nor Plutus can cure them: a continual +plague, saith Solomon, and vexation of spirit, another hell. I know there +be some of opinion, that covetous men are happy, and worldly, wise, that +there is more pleasure in getting of wealth than in spending, and no +delight in the world like unto it. 'Twas <a href="#note1836">[1836]</a>Bias' problem of old, “With +what art thou not weary? with getting money. What is most delectable? to +gain.” What is it, trow you, that makes a poor man labour all his lifetime, +carry such great burdens, fare so hardly, macerate himself, and endure so +much misery, undergo such base offices with so great patience, to rise up +early, and lie down late, if there were not an extraordinary delight in +getting and keeping of money? What makes a merchant that hath no need, +<span lang="la">satis superque domi</span>, to range all over the world, through all those +intemperate <a href="#note1837">[1837]</a>Zones of heat and cold; voluntarily to venture his life, +and be content with such miserable famine, nasty usage, in a stinking ship; +if there were not a pleasure and hope to get money, which doth season the +rest, and mitigate his indefatigable pains? What makes them go into the +bowels of the earth, an hundred fathom deep, endangering their dearest +lives, enduring damps and filthy smells, when they have enough already, if +they could be content, and no such cause to labour, but an extraordinary +delight they take in riches. This may seem plausible at first show, a +popular and strong argument; but let him that so thinks, consider better of +it, and he shall soon perceive, that it is far otherwise than he supposeth; +it may be haply pleasing at the first, as most part all melancholy is. For +such men likely have some <span lang="la">lucida intervalla</span>, pleasant symptoms +intermixed; but you must note that of <a href="#note1838">[1838]</a>Chrysostom, “'Tis one thing to +be rich, another to be covetous:” generally they are all fools, dizzards, +madmen, <a href="#note1839">[1839]</a>miserable wretches, living besides themselves, <span lang="la">sine arte +fruendi</span>, in perpetual slavery, fear, suspicion, sorrow, and discontent, +<span lang="la">plus aloes quam mellis habent</span>; and are indeed, “rather possessed by their +money, than possessors:” as <a href="#note1840">[1840]</a>Cyprian hath it, <span lang="la">mancipati pecuniis</span>; +bound prentice to their goods, as <a href="#note1841">[1841]</a>Pliny; or as Chrysostom, <span lang="la">servi +divitiarum</span>, slaves and drudges to their substance; and we may conclude of +them all, as <a href="#note1842">[1842]</a>Valerius doth of Ptolomaeus king of Cyprus, “He was in +title a king of that island, but in his mind, a miserable drudge of money:” +<div class="poem" lang="la"> +<div class="line"><a href="#note1843">[1843]</a>———potiore metallis</div> +<div class="line">libertate carens———</div> +</div> +wanting his liberty, which is better than gold. Damasippus the Stoic, in +Horace, proves that all mortal men dote by fits, some one way, some +another, but that covetous men <a href="#note1844">[1844]</a>are madder than the rest; and he that +shall truly look into their estates, and examine their symptoms, shall find +no better of them, but that they are all <a href="#note1845">[1845]</a>fools, as Nabal was, <span lang="la">Re et +nomine</span> (<span class="bibcite">1. Reg. 15.</span>) For what greater folly can there be, or <a href="#note1846">[1846]</a> +madness, than to macerate himself when he need not? and when, as Cyprian +notes, <a href="#note1847">[1847]</a>“he may be freed from his burden, and eased of his pains, +will go on still, his wealth increasing, when he hath enough, to get more, +to live besides himself,” to starve his genius, keep back from his wife +<a href="#note1848">[1848]</a>and children, neither letting them nor other friends use or enjoy +that which is theirs by right, and which they much need perhaps; like a +hog, or dog in the manger, he doth only keep it, because it shall do nobody +else good, hurting himself and others: and for a little momentary pelf, +damn his own soul? They are commonly sad and tetric by nature, as Achab's +spirit was because he could not get Naboth's vineyard, (<span class="bibcite">1. Reg. 22.</span>) and +if he lay out his money at any time, though it be to necessary uses, to his +own children's good, he brawls and scolds, his heart is heavy, much +disquieted he is, and loath to part from it: <span lang="la">Miser abstinet et timet uti</span>, +Hor. He is of a wearish, dry, pale constitution, and cannot sleep for cares +and worldly business; his riches, saith Solomon, will not let him sleep, +and unnecessary business which he heapeth on himself; or if he do sleep, +'tis a very unquiet, interrupt, unpleasing sleep: with his bags in his +arms, +<div class="poem" lang="la"> +<div class="line">———congestis undique sacc</div> +<div class="line">indormit inhians,———</div> +</div> +And though he be at a banquet, or at some merry feast, “he sighs for grief +of heart” (as <a href="#note1849">[1849]</a>Cyprian hath it) “and cannot sleep though it be upon a +down bed; his wearish body takes no rest,” <a href="#note1850">[1850]</a>“troubled in his abundance, +and sorrowful in plenty, unhappy for the present, and more unhappy in the +life to come.” Basil. He is a perpetual drudge, <a href="#note1851">[1851]</a>restless in his +thoughts, and never satisfied, a slave, a wretch, a dust-worm, <span lang="la">semper quod +idolo suo immolet, sedulus observat</span> Cypr. <span class="cite">prolog. ad sermon</span> still +seeking what sacrifice he may offer to his golden god, <span lang="la">per fas et nefas</span>, +he cares not how, his trouble is endless, <a href="#note1852">[1852]</a><span lang="la">crescunt divitiae, tamen +curtae nescio quid semper abest rei</span>: his wealth increaseth, and the more he +hath, the more <a href="#note1853">[1853]</a>he wants: like Pharaoh's lean kine, which devoured +the fat, and were not satisfied. <a href="#note1854">[1854]</a>Austin therefore defines +covetousness, <span lang="la">quarumlibet rerum inhonestam et insatiabilem cupiditatem</span> a +dishonest and insatiable desire of gain; and in one of his epistles +compares it to hell; <a href="#note1855">[1855]</a>“which devours all, and yet never hath enough, +a bottomless pit,” an endless misery; <span lang="la">in quem scopulum avaritiae cadaverosi +senes utplurimum impingunt</span>, and that which is their greatest corrosive, +they are in continual suspicion, fear, and distrust, He thinks his own wife +and children are so many thieves, and go about to cozen him, his servants +are all false: +<div class="poem" lang="la"> +<div class="line">Rem suam periisse, seque eradicarier,</div> +<div class="line">Et divum atque hominum clamat continuo fidem,</div> +<div class="line">De suo tigillo si qua exit foras.</div> +</div> +<div class="poem"> +<div class="line">If his doors creek, then out he cries anon,</div> +<div class="line">His goods are gone, and he is quite undone.</div> +</div> +<span lang="la">Timidus Plutus</span>, an old proverb, As fearful as Plutus: so doth Aristophanes +and Lucian bring him in fearful still, pale, anxious, suspicious, and +trusting no man, <a href="#note1856">[1856]</a>“They are afraid of tempests for their corn; they +are afraid of their friends lest they should ask something of them, beg or +borrow; they are afraid of their enemies lest they hurt them, thieves lest +they rob them; they are afraid of war and afraid of peace, afraid of rich +and afraid of poor; afraid of all.” Last of all, they are afraid of want, +that they shall die beggars, which makes them lay up still, and dare not +use that they have: what if a dear year come, or dearth, or some loss? and +were it not that they are both to <a href="#note1857">[1857]</a>lay out money on a rope, they +would be hanged forthwith, and sometimes die to save charges, and make away +themselves, if their corn and cattle miscarry; though they have abundance +left, as <a href="#note1858">[1858]</a>Agellius notes. <a href="#note1859">[1859]</a>Valerius makes mention of one that +in a famine sold a mouse for 200 pence, and famished himself: such are +their cares, <a href="#note1860">[1860]</a>griefs and perpetual fears. These symptoms are +elegantly expressed by Theophrastus in his character of a covetous man; +<a href="#note1861">[1861]</a>“lying in bed, he asked his wife whether she shut the trunks and +chests fast, the cap-case be sealed, and whether the hall door be bolted; +and though she say all is well, he riseth out of his bed in his shirt, +barefoot and barelegged, to see whether it be so, with a dark lantern +searching every corner, scarce sleeping a wink all night.” Lucian in that +pleasant and witty dialogue called Gallus, brings in Mycillus the cobbler +disputing with his cock, sometimes Pythagoras; where after much speech pro +and con, to prove the happiness of a mean estate, and discontents of a rich +man, Pythagoras' cock in the end, to illustrate by examples that which he +had said, brings him to Gnyphon the usurer's house at midnight, and after +that to Encrates; whom, they found both awake, casting up their accounts, +and telling of their money, <a href="#note1862">[1862]</a>lean, dry, pale and anxious, still +suspecting lest somebody should make a hole through the wall, and so get +in; or if a rat or mouse did but stir, starting upon a sudden, and running +to the door to see whether all were fast. Plautus, in his Aulularia, makes +old Euclio <a href="#note1863">[1863]</a>commanding Staphyla his wife to shut the doors fast, and +the fire to be put out, lest anybody should make that an errand to come to +his house: when he washed his hands, <a href="#note1864">[1864]</a>he was loath to fling away the +foul water, complaining that he was undone, because the smoke got out of +his roof. And as he went from home, seeing a crow scratch upon the +muck-hill, returned in all haste, taking it for <span lang="la">malum omen</span>, an ill sign, +his money was digged up; with many such. He that will but observe their +actions, shall find these and many such passages not feigned for sport, but +really performed, verified indeed by such covetous and miserable wretches, +and that it is, +<div class="poem" lang="la"> +<div class="line"><a href="#note1865">[1865]</a>———manifesta phrenesis</div> +<div class="line">Ut locuples moriaris egenti vivere fato.</div> +</div> +A mere madness, to live like a wretch, and die rich. +</div> +<div class="subsection"> +<h4><a name="1.2.3.13"></a>SUBSECT. XIII.—<i>Love of Gaming, &c. and pleasures immoderate; Causes</i>.</h4> + +<p>It is a wonder to see, how many poor, distressed, miserable wretches, one +shall meet almost in every path and street, begging for an alms, that have +been well descended, and sometimes in flourishing estate, now ragged, +tattered, and ready to be starved, lingering out a painful life, in +discontent and grief of body and mind, and all through immoderate lust, +gaming, pleasure and riot. 'Tis the common end of all sensual epicures and +brutish prodigals, that are stupefied and carried away headlong with their +several pleasures and lusts. Cebes in his table, St. Ambrose in his second +book of Abel and Cain, and amongst the rest Lucian in his tract <span class="cite">de Mercede +conductis</span>, hath excellent well deciphered such men's proceedings in his +picture of Opulentia, whom he feigns to dwell on the top of a high mount, +much sought after by many suitors; at their first coming they are generally +entertained by pleasure and dalliance, and have all the content that +possibly may be given, so long as their money lasts: but when their means +fail, they are contemptibly thrust out at a back door, headlong, and there +left to shame, reproach, despair. And he at first that had so many +attendants, parasites, and followers, young and lusty, richly arrayed, and +all the dainty fare that might be had, with all kind of welcome and good +respect, is now upon a sudden stripped of all, <a href="#note1866">[1866]</a>pale, naked, old, +diseased and forsaken, cursing his stars, and ready to strangle himself; +having no other company but repentance, sorrow, grief, derision, beggary, +and contempt, which are his daily attendants to his life's end. As the +<a href="#note1867">[1867]</a>prodigal son had exquisite music, merry company, dainty fare at +first; but a sorrowful reckoning in the end; so have all such vain delights +and their followers. <a href="#note1868">[1868]</a><span lang="la">Tristes voluptatum exitus, et quisquis +voluptatum suarum reminisci volet, intelliget</span>, as bitter as gall and +wormwood is their last; grief of mind, madness itself. The ordinary rocks +upon which such men do impinge and precipitate themselves, are cards, dice, +hawks, and hounds, <span lang="la">Insanum venandi studium</span>, one calls it, <span lang="la">insanae +substructiones</span>: their mad structures, disports, plays, &c., when they are +unseasonably used, imprudently handled, and beyond their fortunes. Some men +are consumed by mad fantastical buildings, by making galleries, cloisters, +terraces, walks, orchards, gardens, pools, rillets, bowers, and such like +places of pleasure; <span lang="la">Inutiles domos</span>, <a href="#note1869">[1869]</a>Xenophon calls them, which +howsoever they be delightsome things in themselves, and acceptable to all +beholders, an ornament, and benefiting some great men: yet unprofitable to +others, and the sole overthrow of their estates. Forestus in his +observations hath an example of such a one that became melancholy upon the +like occasion, having consumed his substance in an unprofitable building, +which would afterward yield him no advantage. Others, I say, are <a href="#note1870">[1870]</a> +overthrown by those mad sports of hawking and hunting; honest recreations, +and fit for some great men, but not for every base inferior person; whilst +they will maintain their falconers, dogs, and hunting nags, their wealth, +saith <a href="#note1871">[1871]</a>Salmutze, “runs away with hounds, and their fortunes fly away +with hawks.” They persecute beasts so long, till in the end they themselves +degenerate into beasts, as <a href="#note1872">[1872]</a>Agrippa taxeth them, <a href="#note1873">[1873]</a>Actaeon like, +for as he was eaten to death by his own dogs, so do they devour themselves +and their patrimonies, in such idle and unnecessary disports, neglecting in +the mean time their more necessary business, and to follow their vocations. +Over-mad too sometimes are our great men in delighting, and doting too much +on it. <a href="#note1874">[1874]</a>“When they drive poor husbandmen from their tillage,” as +<a href="#note1875">[1875]</a>Sarisburiensis objects, <span class="cite">Polycrat. l. 1. c. 4</span>, “fling down +country farms, and whole towns, to make parks, and forests, starving men to +feed beasts, and <a href="#note1876">[1876]</a>punishing in the mean time such a man that shall +molest their game, more severely than him that is otherwise a common +hacker, or a notorious thief.” But great men are some ways to be excused, +the meaner sort have no evasion why they should not be counted mad. Poggius +the Florentine tells a merry story to this purpose, condemning the folly +and impertinent business of such kind of persons. A physician of Milan, +saith he, that cured mad men, had a pit of water in his house, in which he +kept his patients, some up to the knees, some to the girdle, some to the +chin, <span lang="la">pro modo insaniae</span>, as they were more or less affected. One of them +by chance, that was well recovered, stood in the door, and seeing a gallant +ride by with a hawk on his fist, well mounted, with his spaniels after him, +would needs know to what use all this preparation served; he made answer to +kill certain fowls; the patient demanded again, what his fowl might be +worth which he killed in a year; he replied 5 or 10 crowns; and when he +urged him farther what his dogs, horse, and hawks stood him in, he told him +400 crowns; with that the patient bad be gone, as he loved his life and +welfare, for if our master come and find thee here, he will put thee in the +pit amongst mad men up to the chin: taxing the madness and folly of such +vain men that spend themselves in those idle sports, neglecting their +business and necessary affairs. Leo Decimus, that hunting pope, is much +discommended by <a href="#note1877">[1877]</a>Jovius in his life, for his immoderate desire of +hawking and hunting, in so much that (as he saith) he would sometimes live +about Ostia weeks and months together, leave suitors <a href="#note1878">[1878]</a>unrespected, +bulls and pardons unsigned, to his own prejudice, and many private men's +loss. <a href="#note1879">[1879]</a>“And if he had been by chance crossed in his sport, or his +game not so good, he was so impatient, that he would revile and miscall +many times men of great worth with most bitter taunts, look so sour, be so +angry and waspish, so grieved and molested, that it is incredible to relate +it.” But if he had good sport, and been well pleased, on the other side, +<span lang="la">incredibili munificentia</span>, with unspeakable bounty and munificence he +would reward all his fellow hunters, and deny nothing to any suitor when he +was in that mood. To say truth, 'tis the common humour of all gamesters, as +Galataeus observes, if they win, no men living are so jovial and merry, but +<a href="#note1880">[1880]</a>if they lose, though it be but a trifle, two or three games at +tables, or a dealing at cards for two pence a game, they are so choleric +and testy that no man may speak with them, and break many times into +violent passions, oaths, imprecations, and unbeseeming speeches, little +differing from mad men for the time. Generally of all gamesters and gaming, +if it be excessive, thus much we may conclude, that whether they win or +lose for the present, their winnings are not <span lang="la">Munera fortunae, sed insidiae</span> +as that wise Seneca determines, not fortune's gifts, but baits, the common +catastrophe is <a href="#note1881">[1881]</a>beggary, <a href="#note1882">[1882]</a><span lang="la">Ut pestis vitam, sic adimit alea +pecuniam</span>, as the plague takes away life, doth gaming goods, for <a href="#note1883">[1883]</a> +<span lang="la">omnes nudi, inopes et egeni</span>; +<div class="poem" lang="la"> +<div class="line"><a href="#note1884">[1884]</a>Alea Scylla vorax, species certissima furti,</div> +<div class="line">Non contenta bonis animum quoque perfida mergit,</div> +<div class="line">Foeda, furax, infamis, iners, furiosa, ruina.</div> +</div> +For a little pleasure they take, and some small gains and gettings now and +then, their wives and children are ringed in the meantime, and they +themselves with loss of body and soul rue it in the end. I will say nothing +of those prodigious prodigals, <span lang="la">perdendae pecuniae, genitos</span>, as he <a href="#note1885">[1885]</a> +taxed Anthony, <span lang="la">Qui patrimonium sine ulla fori calumnia amittunt</span>, saith +<a href="#note1886">[1886]</a>Cyprian, and <a href="#note1887">[1887]</a>mad sybaritical spendthrifts, <span lang="la">Quique una +comedunt patrimonia coena</span>; that eat up all at a breakfast, at a supper, or +amongst bawds, parasites, and players, consume themselves in an instant, as +if they had flung it into <a href="#note1888">[1888]</a>Tiber, with great wages, vain and idle +expenses, &c., not themselves only, but even all their friends, as a man +desperately swimming drowns him that comes to help him, by suretyship and +borrowing they will willingly undo all their associates and allies. <a href="#note1889">[1889]</a> +<span lang="la">Irati pecuniis</span>, as he saith, angry with their money: <a href="#note1890">[1890]</a>“what with a +wanton eye, a liquorish tongue, and a gamesome hand,” when they have +indiscreetly impoverished themselves, mortgaged their wits, together with +their lands, and entombed their ancestors' fair possessions in their +bowels, they may lead the rest of their days in prison, as many times they +do; they repent at leisure; and when all is gone begin to be thrifty: but +<span lang="la">Sera est in fundo parsimonia</span>, 'tis then too late to look about; their +<a href="#note1891">[1891]</a>end is misery, sorrow, shame, and discontent. And well they deserve +to be infamous and discontent. <a href="#note1892">[1892]</a><span lang="la">Catamidiari in Amphitheatro</span>, as by +Adrian the emperor's edict they were of old, <span lang="la">decoctores bonorum suorum</span>, +so he calls them, prodigal fools, to be publicly shamed, and hissed out of +all societies, rather than to be pitied or relieved. <a href="#note1893">[1893]</a>The Tuscans and +Boetians brought their bankrupts into the marketplace in a bier with an +empty purse carried before them, all the boys following, where they sat all +day <span lang="la">circumstante plebe</span>, to be infamous and ridiculous. At <a href="#note1894">[1894]</a>Padua in +Italy they have a stone called the stone of turpitude, near the +senate-house, where spendthrifts, and such as disclaim non-payment of +debts, do sit with their hinder parts bare, that by that note of disgrace +others may be terrified from all such vain expense, or borrowing more than +they can tell how to pay. The <a href="#note1895">[1895]</a>civilians of old set guardians over +such brain-sick prodigals, as they did over madmen, to moderate their +expenses, that they should not so loosely consume their fortunes, to the +utter undoing of their families. + +<p>I may not here omit those two main plagues, and common dotages of human +kind, wine and women, which have infatuated and besotted myriads of people; +they go commonly together. +<div class="poem" lang="la"> +<div class="line"><a href="#note1896">[1896]</a>Qui vino indulget, quemque aloa decoquit, ille</div> +<div class="line">In venerem putret———</div> +</div> +To whom is sorrow, saith Solomon, <span class="bibcite">Pro. xxiii. 39</span>, to whom is woe, but to +such a one as loves drink? it causeth torture, (<span lang="la">vino tortus et ira</span>) and +bitterness of mind, <span class="bibcite">Sirac. 31. 21.</span> <span lang="la">Vinum furoris</span>, Jeremy calls it, <span class="cite">15. +cap.</span> wine of madness, as well he may, for <span lang="la">insanire facit sanos</span>, it +makes sound men sick and sad, and wise men <a href="#note1897">[1897]</a>mad, to say and do they +know not what. <span lang="la">Accidit hodie terribilis casus</span> (saith <a href="#note1898">[1898]</a>S. Austin) +hear a miserable accident; Cyrillus' son this day in his drink, <span lang="la">Matrem +praegnantem nequiter oppressit, sororem violare voluit, patrem occidit fere, +et duas alias sorores ad mortem vulneravit</span>, would have violated his +sister, killed his father, &c. A true saying it was of him, <span lang="la">Vino dari +laetitiam et dolorem</span>, drink causeth mirth, and drink causeth sorrow, drink +causeth “poverty and want,” (<span class="bibcite">Prov. xxi.</span>) shame and disgrace. <span lang="la">Multi +ignobiles evasere ob vini potum, et</span> (Austin) <span lang="la">amissis honoribus profugi +aberrarunt</span>: many men have made shipwreck of their fortunes, and go like +rogues and beggars, having turned all their substance into <span lang="la">aurum +potabile</span>, that otherwise might have lived in good worship and happy +estate, and for a few hours' pleasure, for their Hilary term's but short, +or <a href="#note1899">[1899]</a>free madness, as Seneca calls it, purchase unto themselves +eternal tediousness and trouble. + +<p>That other madness is on women, <span lang="la">Apostatare facit cor</span>, saith the wise man, +<a href="#note1900">[1900]</a><span lang="la">Atque homini cerebrum minuit</span>. Pleasant at first she is, like +Dioscorides Rhododaphne, that fair plant to the eye, but poison to the +taste, the rest as bitter as wormwood in the end (<span class="bibcite">Prov. v. 4.</span>) and sharp as +a two-edged sword, (<span class="bibcite">vii. 27.</span>) “Her house is the way to hell, and goes down +to the chambers of death.” What more sorrowful can be said? they are +miserable in this life, mad, beasts, led like <a href="#note1901">[1901]</a>“oxen to the +slaughter:” and that which is worse, whoremasters and drunkards shall be +judged, <span lang="la">amittunt gratiam</span>, saith Austin, <span lang="la">perdunt gloriam, incurrunt +damnationem aeternam</span>. They lose grace and glory; +<div class="poem" lang="la"> +<div class="line"><a href="#note1902">[1902]</a>———brevis illa voluptas</div> +<div class="line">Abrogat aeternum caeli decus———</div> +</div> +they gain hell and eternal damnation. +</div> +<div class="subsection"> +<h4><a name="1.2.3.14"></a>SUBSECT. XIV.—<i>Philautia, or Self-love, Vainglory, Praise, Honour, Immoderate Applause, Pride, overmuch Joy, &c., Causes</i>.</h4> + +<p>Self-love, pride, and vainglory, <a href="#note1903">[1903]</a><span lang="la">caecus amor sui</span>, which Chrysostom +calls one of the devil's three great nets; <a href="#note1904">[1904]</a>“Bernard, an arrow which +pierceth the soul through, and slays it; a sly, insensible enemy, not +perceived,” are main causes. Where neither anger, lust, covetousness, fear, +sorrow, &c., nor any other perturbation can lay hold; this will slyly and +insensibly pervert us, <span lang="la">Quem non gula vicit, Philautia, superavit</span>, (saith +Cyprian) whom surfeiting could not overtake, self-love hath overcome. +<a href="#note1905">[1905]</a>“He hath scorned all money, bribes, gifts, upright otherwise and +sincere, hath inserted himself to no fond imagination, and sustained all +those tyrannical concupiscences of the body, hath lost all his honour, +captivated by vainglory.” Chrysostom, <span class="cite">sup. Io.</span> <span lang="la">Tu sola animum mentemque +peruris, gloria</span>. A great assault and cause of our present malady, although +we do most part neglect, take no notice of it, yet this is a violent +batterer of our souls, causeth melancholy and dotage. This pleasing humour; +this soft and whispering popular air, <span lang="la">Amabilis insania</span>; this delectable +frenzy, most irrefragable passion, <span lang="la">Mentis gratissimus error</span>, this +acceptable disease, which so sweetly sets upon us, ravisheth our senses, +lulls our souls asleep, puffs up our hearts as so many bladders, and that +without all feeling, <a href="#note1906">[1906]</a>insomuch as “those that are misaffected with +it, never so much as once perceive it, or think of any cure.” We commonly +love him best in this <a href="#note1907">[1907]</a>malady, that doth us most harm, and are very +willing to be hurt; <span lang="la">adulationibus nostris libentur facemus</span> (saith <a href="#note1908">[1908]</a> +Jerome) we love him, we love him for it: <a href="#note1909">[1909]</a><span lang="la">O Bonciari suave, suave +fuit a te tali haec tribui</span>; 'Twas sweet to hear it. And as <a href="#note1910">[1910]</a>Pliny +doth ingenuously confess to his dear friend Augurinus, “all thy writings +are most acceptable, but those especially that speak of us.” Again, a +little after to Maximus, <a href="#note1911">[1911]</a>“I cannot express how pleasing it is to me +to hear myself commended.” Though we smile to ourselves, at least +ironically, when parasites bedaub us with false encomiums, as many princes +cannot choose but do, <span lang="la">Quum tale quid nihil intra se repererint</span>, when they +know they come as far short, as a mouse to an elephant, of any such +virtues; yet it doth us good. Though we seem many times to be angry, <a href="#note1912">[1912]</a> +“and blush at our own praises, yet our souls inwardly rejoice, it puffs us +up;” 'tis <span lang="la">fallax suavitas, blandus daemon</span>, “makes us swell beyond our +bounds, and forget ourselves.” Her two daughters are lightness of mind, +immoderate joy and pride, not excluding those other concomitant vices, +which <a href="#note1913">[1913]</a>Iodocus Lorichius reckons up; bragging, hypocrisy, +peevishness, and curiosity. + +<p>Now the common cause of this mischief, ariseth from ourselves or others, +<a href="#note1914">[1914]</a>we are active and passive. It proceeds inwardly from ourselves, as +we are active causes, from an overweening conceit we have of our good +parts, own worth, (which indeed is no worth) our bounty, favour, grace, +valour, strength, wealth, patience, meekness, hospitality, beauty, +temperance, gentry, knowledge, wit, science, art, learning, our <a href="#note1915">[1915]</a> +excellent gifts and fortunes, for which, Narcissus-like, we admire, +flatter, and applaud ourselves, and think all the world esteems so of us; +and as deformed women easily believe those that tell them they be fair, we +are too credulous of our own good parts and praises, too well persuaded of +ourselves. We brag and venditate our <a href="#note1916">[1916]</a>own works, and scorn all others +in respect of us; <span lang="la">Inflati scientia</span>, (saith Paul) our wisdom, <a href="#note1917">[1917]</a>our +learning, all our geese are swans, and we as basely esteem and vilify other +men's, as we do over-highly prize and value our own. We will not suffer +them to be <span lang="la">in secundis</span>, no, not <span lang="la">in tertiis</span>; what, <span lang="la">Mecum confertur +Ulysses</span>? they are <span lang="la">Mures, Muscae, culices prae se</span>, nits and flies +compared to his inexorable and supercilious, eminent and arrogant worship: +though indeed they be far before him. Only wise, only rich, only fortunate, +valorous, and fair, puffed up with this tympany of self-conceit; <a href="#note1918">[1918]</a>as +that proud Pharisee, they are not (as they suppose) “like other men,” of a +purer and more precious metal: <a href="#note1919">[1919]</a><span lang="la">Soli rei gerendi sunt efficaces</span>, +which that wise Periander held of such: <a href="#note1920">[1920]</a><span lang="la">meditantur omne qui prius +negotium</span>, &c. <span lang="la">Novi quendam</span> (saith <a href="#note1921">[1921]</a>Erasmus) I knew one so arrogant +that he thought himself inferior to no man living, like <a href="#note1922">[1922]</a>Callisthenes +the philosopher, that neither held Alexander's acts, or any other subject +worthy of his pen, such was his insolency; or Seleucus king of Syria, who +thought none fit to contend with him but the Romans. <a href="#note1923">[1923]</a><span lang="la">Eos solos +dignos ratus quibuscum de imperio certaret</span>. That which Tully writ to +Atticus long since, is still in force. <a href="#note1924">[1924]</a>“There was never yet true +poet nor orator, that thought any other better than himself.” And such for +the most part are your princes, potentates, great philosophers, +historiographers, authors of sects or heresies, and all our great scholars, +as <a href="#note1925">[1925]</a>Hierom defines; “a natural philosopher is a glorious creature, +and a very slave of rumour, fame, and popular opinion,” and though they +write <span lang="la">de contemptu gloriae</span>, yet as he observes, they will put their names +to their books. <span lang="la">Vobis et famae, me semper dedi</span>, saith Trebellius Pollio, +I have wholly consecrated myself to you and fame. “'Tis all my desire, +night and day, 'tis all my study to raise my name.” Proud <a href="#note1926">[1926]</a>Pliny +seconds him; <span lang="la">Quamquam O</span>! &c. and that vainglorious <a href="#note1927">[1927]</a>orator is not +ashamed to confess in an Epistle of his to Marcus Lecceius, <span lang="la">Ardeo +incredibili cupididate</span>, &c. “I burn with an incredible desire to have my +<a href="#note1928">[1928]</a>name registered in thy book.” Out of this fountain proceed all those +cracks and brags,—<a href="#note1929">[1929]</a><span lang="la">speramus carmina fingi Posse linenda cedro, et +leni servanda cupresso</span>—<a href="#note1930">[1930]</a><span lang="la">Non usitata nec tenui ferar penna.—nec in +terra morabor longius. Nil parvum aut humili modo, nil mortale loquor. +Dicar qua violens obstrepit Ausidus.—Exegi monumentum aere perennius. +Iamque opus exegi, quod nec Jovis ira, nec ignis, &c. cum venit ille dies, +&c. parte tamen meliore mei super alta perennis astra ferar, nomenque erit +indelebile nostrum</span>. (This of Ovid I have paraphrased in English.) +<div class="poem"> +<div class="line">And when I am dead and gone,</div> +<div class="line">My corpse laid under a stone</div> +<div class="line">My fame shall yet survive,</div> +<div class="line">And I shall be alive,</div> +<div class="line">In these my works for ever,</div> +<div class="line">My glory shall persever, &c.</div> +</div> +And that of Ennius, +<div class="poem" lang="la"> +<div class="line">Nemo me lachrymis decoret, neque funera fletu</div> +<div class="line">Faxit, cur? volito docta per ora virum.</div> +</div> +“Let none shed tears over me, or adorn my bier with sorrow—because I am +eternally in the mouths of men.” With many such proud strains, and foolish +flashes too common with writers. Not so much as Democharis on the <a href="#note1931">[1931]</a> +Topics, but he will be immortal. <span lang="la">Typotius de fama</span>, shall be famous, and +well he deserves, because he writ of fame; and every trivial poet must be +renowned,—<span lang="la">Plausuque petit clarescere vulgi</span>. “He seeks the applause of +the public.” This puffing humour it is, that hath produced so many great +tomes, built such famous monuments, strong castles, and Mausolean tombs, to +have their acts eternised,—<span lang="la">Digito monstrari, et dicier hic est</span>; “to be +pointed at with the finger, and to have it said 'there he goes,'” to see +their names inscribed, as Phryne on the walls of Thebes, <span lang="la">Phryne fecit</span>; +this causeth so many bloody battles,—<span lang="la">Et noctes cogit vigilare serenas</span>; +“and induces us to watch during calm nights.” Long journeys, <span lang="la">Magnum iter +intendo, sed dat mihi gloria vires</span>, “I contemplate a monstrous journey, +but the love of glory strengthens me for it,” gaining honour, a little +applause, pride, self-love, vainglory. This is it which makes them take +such pains, and break out into those ridiculous strains, this high conceit +of themselves, to <a href="#note1932">[1932]</a>scorn all others; <span lang="la">ridiculo fastu et intolerando +contemptu</span>; as <a href="#note1933">[1933]</a>Palaemon the grammarian contemned Varro, <span lang="la">secum et +natas et morituras literas jactans</span>, and brings them to that height of +insolency, that they cannot endure to be contradicted, <a href="#note1934">[1934]</a>“or hear of +anything but their own commendation,” which Hierom notes of such kind of +men. And as <a href="#note1935">[1935]</a>Austin well seconds him, “'tis their sole study day and +night to be commended and applauded.” When as indeed, in all wise men's +judgments, <span lang="la">quibus cor sapit</span>, they are <a href="#note1936">[1936]</a>mad, empty vessels, funges, +beside themselves, derided, <span lang="la">et ut Camelus in proverbio quaerens cornua, +etiam quas habebat aures amisit</span>, <a href="#note1937">[1937]</a>their works are toys, as an +almanac out of date, <a href="#note1938">[1938]</a><span lang="la">authoris pereunt garrulitate sui</span>, they seek +fame and immortality, but reap dishonour and infamy, they are a common +obloquy, <span lang="la">insensati</span>, and come far short of that which they suppose or +expect. <a href="#note1939">[1939]</a><span lang="la">O puer ut sis vitalis metuo</span>, +<div class="poem"> +<div class="line">———How much I dread</div> +<div class="line">Thy days are short, some lord shall strike thee dead.</div> +</div> +Of so many myriads of poets, rhetoricians, philosophers, sophisters, as +<a href="#note1940">[1940]</a>Eusebius well observes, which have written in former ages, scarce +one of a thousand's works remains, <span lang="la">nomina et libri simul cum corporibus +interierunt</span>, their books and bodies are perished together. It is not as +they vainly think, they shall surely be admired and immortal, as one told +Philip of Macedon insultingly, after a victory, that his shadow was no +longer than before, we may say to them, +<div class="poem" lang="la"> +<div class="line">Nos demiramur, sed non cum deside vulgo,</div> +<div class="line">Sed velut Harpyas, Gorgonas, et Furias.</div> +</div> +<div class="poem"> +<div class="line">We marvel too, not as the vulgar we,</div> +<div class="line">But as we Gorgons, Harpies, or Furies see.</div> +</div> +Or if we do applaud, honour and admire, <span lang="la">quota pars</span>, how small a part, in +respect of the whole world, never so much as hears our names, how few take +notice of us, how slender a tract, as scant as Alcibiades' land in a map! +And yet every man must and will be immortal, as he hopes, and extend his +fame to our antipodes, when as half, no not a quarter of his own province +or city, neither knows nor hears of him—but say they did, what's a city to +a kingdom, a kingdom to Europe, Europe to the world, the world itself that +must have an end, if compared to the least visible star in the firmament, +eighteen times bigger than it? and then if those stars be infinite, and +every star there be a sun, as some will, and as this sun of ours hath his +planets about him, all inhabited, what proportion bear we to them, and +where's our glory? <span lang="la">Orbem terrarum victor Romanus habebat</span>, as he +cracked in Petronius, all the world was under Augustus: and so in +Constantine's time, Eusebius brags he governed all the world, <span lang="la">universum +mundum praeclare admodum administravit,—et omnes orbis gentes Imperatori +subjecti</span>: so of Alexander it is given out, the four monarchies, &c. when +as neither Greeks nor Romans ever had the fifteenth part of the now known +world, nor half of that which was then described. What braggadocios are +they and we then? <span lang="la">quam brevis hic de nobis sermo</span>, as <a href="#note1941">[1941]</a>he said, +<a href="#note1942">[1942]</a><span lang="la">pudebit aucti nominis</span>, how short a time, how little a while doth +this fame of ours continue? Every private province, every small territory +and city, when we have all done, will yield as generous spirits, as brave +examples in all respects, as famous as ourselves, Cadwallader in Wales, +Rollo in Normandy, Robin Hood and Little John, are as much renowned in +Sherwood, as Caesar in Rome, Alexander in Greece, or his Hephestion, <a href="#note1943">[1943]</a> +<span lang="la">Omnis aetas omnisque populus in exemplum et admirationem veniet</span>, every +town, city, book, is full of brave soldiers, senators, scholars; and though +<a href="#note1944">[1944]</a>Bracyclas was a worthy captain, a good man, and as they thought, not +to be matched in Lacedaemon, yet as his mother truly said, <span lang="la">plures habet +Sparta Bracyda meliores</span>, Sparta had many better men than ever he was; and +howsoever thou admirest thyself, thy friend, many an obscure fellow the +world never took notice of, had he been in place or action, would have done +much better than he or he, or thou thyself. + +<p>Another kind of mad men there is opposite to these, that are insensibly +mad, and know not of it, such as contemn all praise and glory, think +themselves most free, when as indeed they are most mad: <span lang="la">calcant sed alio +fastu</span>: a company of cynics, such as are monks, hermits, anchorites, that +contemn the world, contemn themselves, contemn all titles, honours, +offices: and yet in that contempt are more proud than any man living +whatsoever. They are proud in humility, proud in that they are not proud, +<span lang="la">saepe homo de vanae gloriae contemptu, vanius gloriatur</span>, as Austin hath it, +<span class="cite">confess. lib. 10, cap. 38</span>, like Diogenes, <span lang="la">intus gloriantur</span>, they brag +inwardly, and feed themselves fat with a self-conceit of sanctity, which is +no better than hypocrisy. They go in sheep's russet, many great men that +might maintain themselves in cloth of gold, and seem to be dejected, humble +by their outward carriage, when as inwardly they are swollen full of pride, +arrogancy, and self-conceit. And therefore Seneca adviseth his friend +Lucilius, <a href="#note1945">[1945]</a>“in his attire and gesture, outward actions, especially to +avoid all such things as are more notable in themselves: as a rugged +attire, hirsute head, horrid beard, contempt of money, coarse lodging, and +whatsoever leads to fame that opposite way.” + +<p>All this madness yet proceeds from ourselves, the main engine which batters +us is from others, we are merely passive in this business: from a company +of parasites and flatterers, that with immoderate praise, and bombast +epithets, glossing titles, false eulogiums, so bedaub and applaud, gild over +many a silly and undeserving man, that they clap him quite out of his wits. +<span lang="la">Res imprimis violenta est</span>, as Hierom notes, this common applause is a +most violent thing, <span lang="la">laudum placenta</span>, a drum, fife, and trumpet cannot so +animate; that fattens men, erects and dejects them in an instant. <a href="#note1946">[1946]</a> +<span lang="la">Palma negata macrum, donata reducit opimum</span>. It makes them fat and lean, +as frost doth conies. <a href="#note1947">[1947]</a>“And who is that mortal man that can so +contain himself, that if he be immoderately commended and applauded, will +not be moved?” Let him be what he will, those parasites will overturn him: +if he be a king, he is one of the nine worthies, more than a man, a god +forthwith,—<a href="#note1948">[1948]</a><span lang="la">edictum Domini Deique nostri</span>: and they will sacrifice +unto him, +<div class="poem" lang="la"> +<div class="line"><a href="#note1949">[1949]</a>———divinos si tu patiaris honores,</div> +<div class="line">Ultro ipsi dabimus meritasque sacrabimus aras.</div> +</div> +If he be a soldier, then Themistocles, Epaminondas, Hector, Achilles, <span lang="la">duo +fulmina belli, triumviri terrarum</span>, &c., and the valour of both Scipios is +too little for him, he is <span lang="la">invictissimus, serenissimus, multis trophaeus +ornatissimus, naturae, dominus</span>, although he be <span lang="la">lepus galeatus</span>, indeed a +very coward, a milk-sop, <a href="#note1950">[1950]</a>and as he said of Xerxes, <span lang="la">postremus in +pugna, primus in fuga</span>, and such a one as never durst look his enemy in the +face. If he be a big man, then is he a Samson, another Hercules; if he +pronounce a speech, another Tully or Demosthenes; as of Herod in the Acts, +“the voice of God and not of man:” if he can make a verse, Homer, Virgil, +&c., And then my silly weak patient takes all these eulogiums to himself; +if he be a scholar so commended for his much reading, excellent style, +method, &c., he will eviscerate himself like a spider, study to death, +<span lang="la">Laudatas ostendit avis Junonia pennas</span>, peacock-like he will display all +his feathers. If he be a soldier, and so applauded, his valour extolled, +though it be <span lang="la">impar congressus</span>, as that of Troilus and Achilles, <span lang="la">Infelix +puer</span>, he will combat with a giant, run first upon a breach, as another +<a href="#note1951">[1951]</a>Philippus, he will ride into the thickest of his enemies. Commend +his housekeeping, and he will beggar himself; commend his temperance, he +will starve himself. +<div class="poem" lang="la"> +<div class="line">———laudataque virtus</div> +<div class="line">Crescit, et immensum gloria calcar habet.<a href="#note1952">[1952]</a></div> +</div> +he is mad, mad, mad, no woe with him:—<span lang="la">impatiens consortis erit</span>, he will +over the <a href="#note1953">[1953]</a>Alps to be talked of, or to maintain his credit. Commend an +ambitious man, some proud prince or potentate, <span lang="la">si plus aequo laudetur</span> +(saith <a href="#note1954">[1954]</a>Erasmus) <span lang="la">cristas erigit, exuit hominem, Deum se putat</span>, he +sets up his crest, and will be no longer a man but a God. +<div class="poem" lang="la"> +<div class="line"><a href="#note1955">[1955]</a>———nihil est quod credere de se</div> +<div class="line">Non audet quum laudatur diis aequa potestas.<a href="#note1956">[1956]</a></div> +</div> +How did this work with Alexander, that would needs be Jupiter's son, and go +like Hercules in a lion's skin? Domitian a god, <a href="#note1957">[1957]</a>(<span lang="la">Dominus Deus +noster sic fieri jubet</span>,) like the <a href="#note1958">[1958]</a>Persian kings, whose image was +adored by all that came into the city of Babylon. Commodus the emperor was +so gulled by his flattering parasites, that he must be called Hercules. +<a href="#note1959">[1959]</a>Antonius the Roman would be crowned with ivy, carried in a chariot, +and adored for Bacchus. Cotys, king of Thrace, was married to <a href="#note1960">[1960]</a> +Minerva, and sent three several messengers one after another, to see if she +were come to his bedchamber. Such a one was <a href="#note1961">[1961]</a>Jupiter Menecrates, +Maximinus, Jovianus, Dioclesianus Herculeus, Sapor the Persian king, +brother of the sun and moon, and our modern Turks, that will be gods on +earth, kings of kings, God's shadow, commanders of all that may be +commanded, our kings of China and Tartary in this present age. Such a one +was Xerxes, that would whip the sea, fetter Neptune, <span lang="la">stulta jactantia</span>, +and send a challenge to Mount Athos; and such are many sottish princes, +brought into a fool's paradise by their parasites, 'tis a common humour, +incident to all men, when they are in great places, or come to the solstice +of honour, have done, or deserved well, to applaud and flatter themselves. +<span lang="la">Stultitiam suam produnt</span>, &c., (saith <a href="#note1962">[1962]</a>Platerus) your very tradesmen +if they be excellent, will crack and brag, and show their folly in excess. +They have good parts, and they know it, you need not tell them of it; out +of a conceit of their worth, they go smiling to themselves, a perpetual +meditation of their trophies and plaudits, they run at last quite mad, and +lose their wits.<a href="#note1963">[1963]</a>Petrarch, <span class="cite">lib. 1 de contemptu mundi</span>, confessed as +much of himself, and Cardan, in his fifth book of wisdom, gives an instance +in a smith of Milan, a fellow-citizen of his, <a href="#note1964">[1964]</a>one Galeus de Rubeis, +that being commended for refining of an instrument of Archimedes, for joy +ran mad. Plutarch in the life of Artaxerxes, hath such a like story of one +Chamus, a soldier, that wounded king Cyrus in battle, and “grew thereupon +so <a href="#note1965">[1965]</a>arrogant, that in a short space after he lost his wits.” So many +men, if any new honour, office, preferment, booty, treasure, possession, or +patrimony, <span lang="la">ex insperato</span> fall unto them for immoderate joy, and continual +meditation of it, cannot sleep <a href="#note1966">[1966]</a>or tell what they say or do, they are +so ravished on a sudden; and with vain conceits transported, there is no +rule with them. Epaminondas, therefore, the next day after his Leuctrian +victory, <a href="#note1967">[1967]</a>“came abroad all squalid and submiss,” and gave no other +reason to his friends of so doing, than that he perceived himself the day +before, by reason of his good fortune, to be too insolent, overmuch joyed. +That wise and virtuous lady, <a href="#note1968">[1968]</a>Queen Katherine, Dowager of England, +in private talk, upon like occasion, said, that <a href="#note1969">[1969]</a>“she would not +willingly endure the extremity of either fortune; but if it were so, that +of necessity she must undergo the one, she would be in adversity, because +comfort was never wanting in it, but still counsel and government were +defective in the other:” they could not moderate themselves. +</div> +<div class="subsection"> +<h4><a name="1.2.3.15"></a>SUBSECT. XV.—<i>Love of Learning, or overmuch study. With a Digression of the misery of Scholars, and why the Muses are Melancholy</i>.</h4> + +<p>Leonartus Fuchsius <span class="cite">Instit. lib. iii. sect. 1. cap. 1.</span> Felix Plater, +<span class="cite">lib. iii. de mentis alienat</span>. Herc. de Saxonia, <span class="cite">Tract. post. de melanch. +cap. 3</span>, speak of a <a href="#note1970">[1970]</a>peculiar fury, which comes by overmuch study. +Fernelius, <span class="cite">lib. 1, cap. 18</span>, <a href="#note1971">[1971]</a>puts study, contemplation, and +continual meditation, as an especial cause of madness: and in his <span class="cite">86 +consul.</span> cites the same words. Jo. Arculanus, <span class="cite">in lib. 9, Rhasis ad +Alnansorem, cap. 16</span>, amongst other causes reckons up <span lang="la">studium vehemens</span>: +so doth Levinus Lemnius, <span class="cite">lib. de occul. nat. mirac. lib. 1, cap. 16.</span> +<a href="#note1972">[1972]</a>“Many men” (saith he) “come to this malady by continual <a href="#note1973">[1973]</a>study, +and night-waking, and of all other men, scholars are most subject to it:” +and such Rhasis adds, <a href="#note1974">[1974]</a>“that have commonly the finest wits.” <span class="cite">Cont. +lib. 1, tract. 9</span>, Marsilius Ficinus, <span class="cite">de sanit. tuenda, lib. 1. cap. 7</span>, +puts melancholy amongst one of those five principal plagues of students, +'tis a common Maul unto them all, and almost in some measure an inseparable +companion. Varro belike for that cause calls <span lang="la">Tristes Philosophos et +severos</span>, severe, sad, dry, tetric, are common epithets to scholars: and +<a href="#note1975">[1975]</a>Patritius therefore, in the institution of princes, would not have +them to be great students. For (as Machiavel holds) study weakens their +bodies, dulls the spirits, abates their strength and courage; and good +scholars are never good soldiers, which a certain Goth well perceived, for +when his countrymen came into Greece, and would have burned all their +books, he cried out against it, by no means they should do it, <a href="#note1976">[1976]</a> +“leave them that plague, which in time will consume all their vigour, and +martial spirits.” The <a href="#note1977">[1977]</a>Turks abdicated Cornutus the next heir from +the empire, because he was so much given to his book: and 'tis the common +tenet of the world, that learning dulls and diminisheth the spirits, and so +<span lang="la">per consequens</span> produceth melancholy. + +<p>Two main reasons may be given of it, why students should be more subject to +this malady than others. The one is, they live a sedentary, solitary life, +<span lang="la">sibi et musis</span>, free from bodily exercise, and those ordinary disports +which other men use: and many times if discontent and idleness concur with +it, which is too frequent, they are precipitated into this gulf on a +sudden: but the common cause is overmuch study; too much learning (as +<a href="#note1978">[1978]</a>Festus told Paul) hath made thee mad; 'tis that other extreme which +effects it. So did Trincavelius, <span class="cite">lib. 1, consil. 12 and 13</span>, find by his +experience, in two of his patients, a young baron, and another that +contracted this malady by too vehement study. So Forestus, <span class="cite">observat. l. +10, observ. 13</span>, in a young divine in Louvain, that was mad, and said +<a href="#note1979">[1979]</a>“he had a Bible in his head:” Marsilius Ficinus <span class="cite">de sanit. tuend. +lib. 1, cap. 1, 3, 4</span>, and <span class="cite">lib. 2, cap. 16</span>, gives many reasons, <a href="#note1980">[1980]</a> +“why students dote more often than others.” The first is their negligence; +<a href="#note1981">[1981]</a>“other men look to their tools, a painter will wash his pencils, a +smith will look to his hammer, anvil, forge; a husbandman will mend his +plough-irons, and grind his hatchet if it be dull; a falconer or huntsman +will have an especial care of his hawks, hounds, horses, dogs, &c.; a +musician will string and unstring his lute, &c.; only scholars neglect that +instrument, their brain and spirits (I mean) which they daily use, and by +which they range overall the world, which by much study is consumed.” +<span lang="la">Vide</span> (saith Lucian) <span lang="la">ne funiculum nimis intendendo aliquando abrumpas</span>: +“See thou twist not the rope so hard, till at length it <a href="#note1982">[1982]</a>break.” +Facinus in his fourth chap. gives some other reasons; Saturn and Mercury, +the patrons of learning, they are both dry planets: and Origanus assigns +the same cause, why Mercurialists are so poor, and most part beggars; for +that their president Mercury had no better fortune himself. The destinies +of old put poverty upon him as a punishment; since when, poetry and beggary +are Gemelli, twin-born brats, inseparable companions; +<div class="poem"> +<div class="line"><a href="#note1983">[1983]</a>And to this day is every scholar poor;</div> +<div class="line">Gross gold from them runs headlong to the boor:</div> +</div> +Mercury can help them to knowledge, but not to money. The second is +contemplation, <a href="#note1984">[1984]</a>“which dries the brain and extinguisheth natural +heat; for whilst the spirits are intent to meditation above in the head, +the stomach and liver are left destitute, and thence come black blood and +crudities by defect of concoction, and for want of exercise the superfluous +vapours cannot exhale,” &c. The same reasons are repeated by Gomesius, +<span class="cite">lib. 4, cap. 1, de sale</span> <a href="#note1985">[1985]</a>Nymannus <span class="cite">orat. de Imag.</span> Jo. +Voschius, <span class="cite">lib. 2, cap. 5, de peste</span>: and something more they add, that +hard students are commonly troubled with gouts, catarrhs, rheums, cachexia, +bradiopepsia, bad eyes, stone and colic, <a href="#note1986">[1986]</a>crudities, oppilations, +vertigo, winds, consumptions, and all such diseases as come by overmuch +sitting; they are most part lean, dry, ill-coloured, spend their fortunes, +lose their wits, and many times their lives, and all through immoderate +pains, and extraordinary studies. If you will not believe the truth of +this, look upon great Tostatus and Thomas Aquinas's works, and tell me +whether those men took pains? peruse Austin, Hierom, &c., and many +thousands besides. +<div class="poem" lang="la"> +<div class="line">Qui cupit optatam cursu contingere metam,</div> +<div class="line">Multa tulit, fecitque puer, sudavit et alsit.</div> +</div> +<div class="poem"> +<div class="line">He that desires this wished goal to gain,</div> +<div class="line">Must sweat and freeze before he can attain,</div> +</div> +and labour hard for it. So did Seneca, by his own confession, <span class="cite">ep. 8.</span> +<a href="#note1987">[1987]</a>“Not a day that I spend idle, part of the night I keep mine eyes +open, tired with waking, and now slumbering to their continual task.” Hear +Tully <span lang="la">pro Archia Poeta</span>: “whilst others loitered, and took their +pleasures, he was continually at his book,” so they do that will be +scholars, and that to the hazard (I say) of their healths, fortunes, wits, +and lives. How much did Aristotle and Ptolemy spend? <span lang="la">unius regni precium</span> +they say, more than a king's ransom; how many crowns per annum, to perfect +arts, the one about his History of Creatures, the other on his Almagest? +How much time did Thebet Benchorat employ, to find out the motion of the +eighth sphere? forty years and more, some write: how many poor scholars +have lost their wits, or become dizzards, neglecting all worldly affairs and +their own health, wealth, <span lang="la">esse</span> and <span lang="la">bene esse</span>, to gain knowledge for +which, after all their pains, in this world's esteem they are accounted +ridiculous and silly fools, idiots, asses, and (as oft they are) rejected, +contemned, derided, doting, and mad. Look for examples in Hildesheim +<span class="cite">spicel. 2, de mania et delirio</span>: read Trincavellius, <span class="cite">l. 3. consil. +36, et c. 17.</span> Montanus, <span class="cite">consil. 233.</span> <a href="#note1988">[1988]</a>Garceus <span class="cite">de Judic. genit. +cap. 33.</span> Mercurialis, <span class="cite">consil. 86, cap. 25.</span> Prosper <a href="#note1989">[1989]</a>Calenius in +his Book <span class="cite">de atra bile</span>; Go to Bedlam and ask. Or if they keep their wits, +yet they are esteemed scrubs and fools by reason of their carriage: “after +seven years' study” +<div class="poem" lang="la"> +<div class="line">———statua, taciturnius exit,</div> +<div class="line">Plerumque et risum populi quatit.———</div> +</div> +“He becomes more silent than a statue, and generally excites people's +laughter.” Because they cannot ride a horse, which every clown can do; +salute and court a gentlewoman, carve at table, cringe and make conges, +which every common swasher can do, <a href="#note1990">[1990]</a><span lang="la">hos populus ridet</span>, &c., they +are laughed to scorn, and accounted silly fools by our gallants. Yea, many +times, such is their misery, they deserve it: <a href="#note1991">[1991]</a>a mere scholar, a mere +ass. +<div class="poem" lang="la"> +<div class="line"><a href="#note1992">[1992]</a>Obstipo capite, et figentes lumine terram,</div> +<div class="line">Murmura cum secum, et rabiosa silentia rodunt,</div> +<div class="line">Atque experrecto trutinantur verba labello,</div> +<div class="line">Aegroti veteris meditantes somnia, gigni</div> +<div class="line">De nihilo nihilum; in nihilum nil posse reverti.</div> +</div> +<div class="poem"> +<div class="line"><a href="#note1993">[1993]</a>———who do lean awry</div> +<div class="line">Their heads, piercing the earth with a fixt eye;</div> +<div class="line">When, by themselves, they gnaw their murmuring,</div> +<div class="line">And furious silence, as 'twere balancing</div> +<div class="line">Each word upon their out-stretched lip, and when</div> +<div class="line">They meditate the dreams of old sick men,</div> +<div class="line">As, 'Out of nothing, nothing can be brought;</div> +<div class="line">And that which is, can ne'er be turn'd to nought.'</div> +</div> +Thus they go commonly meditating unto themselves, thus they sit, such is +their action and gesture. Fulgosus, <span class="cite">l. 8, c. 7</span>, makes mention how Th. +Aquinas supping with king Lewis of France, upon a sudden knocked his fist +upon the table, and cried, <span lang="la">conclusum est contra Manichaeos</span>, his wits were +a wool-gathering, as they say, and his head busied about other matters, +when he perceived his error, he was much <a href="#note1994">[1994]</a>abashed. Such a story there +is of Archimedes in Vitruvius, that having found out the means to know how +much gold was mingled with the silver in king Hieron's crown, ran naked +forth of the bath and cried <span lang="gr">ἕυρηκα</span>, I have found: <a href="#note1995">[1995]</a>“and was +commonly so intent to his studies, that he never perceived what was done +about him: when the city was taken, and the soldiers now ready to rifle his +house, he took no notice of it.” St. Bernard rode all day long by the +Lemnian lake, and asked at last where he was, Marullus, <span class="cite">lib. 2, cap. 4.</span> +It was Democritus's carriage alone that made the Abderites suppose him to +have been mad, and send for Hippocrates to cure him: if he had been in any +solemn company, he would upon all occasions fall a laughing. Theophrastus +saith as much of Heraclitus, for that he continually wept, and Laertius of +Menedemus Lampsacus, because he ran like a madman, <a href="#note1996">[1996]</a>saying, “he came +from hell as a spy, to tell the devils what mortal men did.” Your greatest +students are commonly no better, silly, soft fellows in their outward +behaviour, absurd, ridiculous to others, and no whit experienced in worldly +business; they can measure the heavens, range over the world, teach others +wisdom, and yet in bargains and contracts they are circumvented by every +base tradesman. Are not these men fools? and how should they be otherwise, +“but as so many sots in schools, when” (as <a href="#note1997">[1997]</a>he well observed) “they +neither hear nor see such things as are commonly practised abroad?” how +should they get experience, by what means? <a href="#note1998">[1998]</a>“I knew in my time many +scholars,” saith Aeneas Sylvius (in an epistle of his to Gasper Scitick, +chancellor to the emperor), “excellent well learned, but so rude, so silly, +that they had no common civility, nor knew how to manage their domestic or +public affairs.” “Paglarensis was amazed, and said his farmer had surely +cozened him, when he heard him tell that his sow had eleven pigs, and his +ass had but one foal.” To say the best of this profession, I can give no +other testimony of them in general, than that of Pliny of Isaeus; <a href="#note1999">[1999]</a>“He +is yet a scholar, than which kind of men there is nothing so simple, so +sincere, none better, they are most part harmless, honest, upright, +innocent, plain-dealing men.” + +<p>Now because they are commonly subject to such hazards and inconveniences as +dotage, madness, simplicity, &c. Jo. Voschius would have good scholars to +be highly rewarded, and had in some extraordinary respect above other men, +“to have greater <a href="#note2000">[2000]</a>privileges than the rest, that adventure themselves +and abbreviate their lives for the public good.” But our patrons of +learning are so far nowadays from respecting the muses, and giving that +honour to scholars, or reward which they deserve, and are allowed by those +indulgent privileges of many noble princes, that after all their pains +taken in the universities, cost and charge, expenses, irksome hours, +laborious tasks, wearisome days, dangers, hazards, (barred interim from all +pleasures which other men have, mewed up like hawks all their lives) if +they chance to wade through them, they shall in the end be rejected, +contemned, and which is their greatest misery, driven to their shifts, +exposed to want, poverty, and beggary. Their familiar attendants are, +<div class="poem" lang="la"> +<div class="line"><a href="#note2001">[2001]</a>Pallentes morbi, luctus, curaeque laborque</div> +<div class="line">Et metus, et malesuada fames, et turpis egestas,</div> +<div class="line">Terribiles visu formae———</div> +</div> +<div class="poem"> +<div class="line">Grief, labour, care, pale sickness, miseries,</div> +<div class="line">Fear, filthy poverty, hunger that cries,</div> +<div class="line">Terrible monsters to be seen with eyes.</div> +</div> + +<p>If there were nothing else to trouble them, the conceit of this alone were +enough to make them all melancholy. Most other trades and professions, +after some seven years' apprenticeship, are enabled by their craft to live +of themselves. A merchant adventures his goods at sea, and though his +hazard be great, yet if one ship return of four, he likely makes a saving +voyage. An husbandman's gains are almost certain; <span lang="la">quibus ipse Jupiter +nocere non potest</span> (whom Jove himself can't harm) ('tis <a href="#note2002">[2002]</a>Cato's +hyperbole, a great husband himself); only scholars methinks are most +uncertain, unrespected, subject to all casualties, and hazards. For first, +not one of a many proves to be a scholar, all are not capable and docile, +<a href="#note2003">[2003]</a><span lang="la">ex omniligno non fit Mercurius</span>: we can make majors and officers +every year, but not scholars: kings can invest knights and barons, as +Sigismund the emperor confessed; universities can give degrees; and <span lang="la">Tu +quod es, e populo quilibet esse potest</span>; but he nor they, nor all the +world, can give learning, make philosophers, artists, orators, poets; we +can soon say, as Seneca well notes, <span lang="la">O virum bonum, o divitem</span>, point at a +rich man, a good, a happy man, a prosperous man, <span lang="la">sumptuose vestitum, +Calamistratum, bene olentem, magno temporis impendio constat haec laudatio, +o virum literarum</span>, but 'tis not so easily performed to find out a learned +man. Learning is not so quickly got, though they may be willing to take +pains, to that end sufficiently informed, and liberally maintained by their +patrons and parents, yet few can compass it. Or if they be docile, yet all +men's wills are not answerable to their wits, they can apprehend, but will +not take pains; they are either seduced by bad companions, <span lang="la">vel in puellam +impingunt, vel in poculum</span> (they fall in with women or wine) and so spend +their time to their friends' grief and their own undoings. Or put case they +be studious, industrious, of ripe wits, and perhaps good capacities, then +how many diseases of body and mind must they encounter? No labour in the +world like unto study. It may be, their temperature will not endure it, but +striving to be excellent to know all, they lose health, wealth, wit, life +and all. Let him yet happily escape all these hazards, <span lang="la">aereis intestinis</span> +with a body of brass, and is now consummate and ripe, he hath profited in +his studies, and proceeded with all applause: after many expenses, he is +fit for preferment, where shall he have it? he is as far to seek it as he +was (after twenty years' standing) at the first day of his coming to the +University. For what course shall he take, being now capable and ready? The +most parable and easy, and about which many are employed, is to teach a +school, turn lecturer or curate, and for that he shall have falconer's +wages, ten pound per annum, and his diet, or some small stipend, so long as +he can please his patron or the parish; if they approve him not (for +usually they do but a year or two) as inconstant, as <a href="#note2004">[2004]</a>they that cried +“Hosanna” one day, and “Crucify him” the other; serving-man-like, he must +go look a new master; if they do, what is his reward? +<div class="poem" lang="la"> +<div class="line"><a href="#note2005">[2005]</a>Hoc quoque te manet ut pueros elementa docentem</div> +<div class="line">Occupet extremis in vicis alba senectus.</div> +</div> +<div class="poem"> +<div class="line">At last thy snow-white age in suburb schools,</div> +<div class="line">Shall toil in teaching boys their grammar rules.</div> +</div> +Like an ass, he wears out his time for provender, and can show a stump rod, +<span lang="la">togam tritam et laceram</span> saith <a href="#note2006">[2006]</a>Haedus, an old torn gown, an ensign +of his infelicity, he hath his labour for his pain, a modicum to keep him +till he be decrepit, and that is all. <span lang="la">Grammaticus non est felix</span>, &c. If +he be a trencher chaplain in a gentleman's house, as it befell <a href="#note2007">[2007]</a> +Euphormio, after some seven years' service, he may perchance have a living +to the halves, or some small rectory with the mother of the maids at +length, a poor kinswoman, or a cracked chambermaid, to have and to hold +during the time of his life. But if he offend his good patron, or displease +his lady mistress in the mean time, +<div class="poem" lang="la"> +<div class="line"><a href="#note2008">[2008]</a>Ducetur Planta velut ictus ab Hercule Cacus,</div> +<div class="line">Poneturque foras, si quid tentaverit unquam</div> +<div class="line">Hiscere———</div> +</div> +as Hercules did by Cacus, he shall be dragged forth of doors by the heels, +away with him. If he bend his forces to some other studies, with an intent +to be <span lang="la">a secretis</span> to some nobleman, or in such a place with an ambassador, +he shall find that these persons rise like apprentices one under another, +and in so many tradesmen's shops, when the master is dead, the foreman of +the shop commonly steps in his place. Now for poets, rhetoricians, +historians, philosophers, <a href="#note2009">[2009]</a>mathematicians, sophisters, &c.; they are +like grasshoppers, sing they must in summer, and pine in the winter, for +there is no preferment for them. Even so they were at first, if you will +believe that pleasant tale of Socrates, which he told fair Phaedrus under a +plane-tree, at the banks of the river Iseus; about noon when it was hot, +and the grasshoppers made a noise, he took that sweet occasion to tell him +a tale, how grasshoppers were once scholars, musicians, poets, &c., before +the Muses were born, and lived without meat and drink, and for that cause +were turned by Jupiter into grasshoppers. And may be turned again, <span lang="la">In +Tythoni Cicadas, aut Lyciorum ranas</span>, for any reward I see they are like to +have: or else in the mean time, I would they could live, as they did, +without any viaticum, like so many <a href="#note2010">[2010]</a>manucodiatae, those Indian birds +of paradise, as we commonly call them, those I mean that live with the air +and dew of heaven, and need no other food; for being as they are, their +<a href="#note2011">[2011]</a>“rhetoric only serves them to curse their bad fortunes,” and many of +them for want of means are driven to hard shifts; from grasshoppers they +turn humble-bees and wasps, plain parasites, and make the muses, mules, to +satisfy their hunger-starved paunches, and get a meal's meat. To say truth, +'tis the common fortune of most scholars, to be servile and poor, to +complain pitifully, and lay open their wants to their respectless patrons, +as <a href="#note2012">[2012]</a>Cardan doth, as <a href="#note2013">[2013]</a>Xilander and many others: and which is too +common in those dedicatory epistles, for hope of gain, to lie, flatter, and +with hyperbolical eulogiums and commendations, to magnify and extol an +illiterate unworthy idiot, for his excellent virtues, whom they should +rather, as <a href="#note2014">[2014]</a>Machiavel observes, vilify, and rail at downright for his +most notorious villainies and vices. So they prostitute themselves as +fiddlers, or mercenary tradesmen, to serve great men's turns for a small +reward. They are like <a href="#note2015">[2015]</a>Indians, they have store of gold, but know not +the worth of it: for I am of Synesius's opinion, <a href="#note2016">[2016]</a>“King Hieron got +more by Simonides' acquaintance, than Simonides did by his;” they have +their best education, good institution, sole qualification from us, and +when they have done well, their honour and immortality from us: we are the +living tombs, registers, and as so many trumpeters of their fames: what was +Achilles without Homer? Alexander without Arian and Curtius? who had known +the Caesars, but for Suetonius and Dion? +<div class="poem" lang="la"> +<div class="line"><a href="#note2017">[2017]</a>Vixerunt fortes ante Agamemnona</div> +<div class="line">Multi: sed omnes illachrymabiles</div> +<div class="line">Urgentur, ignotique longa</div> +<div class="line">Nocte, carent quia vate sacro.</div> +</div> +<div class="poem"> +<div class="couplet"> +<div class="line">Before great Agamemnon reign'd,</div> +<div class="line">Reign'd kings as great as he, and brave,</div> +</div> +<div class="couplet"> +<div class="line">Whose huge ambition's now contain'd</div> +<div class="line">In the small compass of a grave:</div> +</div> +<div class="line">In endless night, they sleep, unwept, unknown,</div> +<div class="line">No bard they had to make all time their own.</div> +</div> +they are more beholden to scholars, than scholars to them; but they +undervalue themselves, and so by those great men are kept down. Let them +have that encyclopaedian, all the learning in the world; they must keep it +to themselves, <a href="#note2018">[2018]</a>“live in base esteem, and starve, except they will +submit,” as Budaeus well hath it, “so many good parts, so many ensigns of +arts, virtues, be slavishly obnoxious to some illiterate potentate, and +live under his insolent worship, or honour, like parasites,” <span lang="la">Qui tanquam +mures alienum panem comedunt</span>. For to say truth, <span lang="la">artes hae, non sunt +Lucrativae</span>, as Guido Bonat that great astrologer could foresee, they be not +gainful arts these, <span lang="la">sed esurientes et famelicae</span>, but poor and hungry. +<div class="poem" lang="la"> +<div class="couplet"> +<div class="line"><a href="#note2019">[2019]</a>Dat Galenus opes, dat Justinianus honores,</div> +<div class="line">Sed genus et species cogitur ire pedes:</div> +</div> +</div> +<div class="poem"> +<div class="line">The rich physician, honour'd lawyers ride,</div> +<div class="line">Whilst the poor scholar foots it by their side.</div> +</div> +Poverty is the muses' patrimony, and as that poetical divinity teacheth us, +when Jupiter's daughters were each of them married to the gods, the muses +alone were left solitary, Helicon forsaken of all suitors, and I believe it +was, because they had no portion. +<div class="poem" lang="la"> +<div class="couplet"> +<div class="line">Calliope longum caelebs cur vixit in aevum?</div> +<div class="line">Nempe nihil dotis, quod numeraret, erat.</div> +</div> +</div> +<div class="poem"> +<div class="line">Why did Calliope live so long a maid?</div> +<div class="line">Because she had no dowry to be paid.</div> +</div> +Ever since all their followers are poor, forsaken and left unto themselves. +Insomuch, that as <a href="#note2020">[2020]</a>Petronius argues, you shall likely know them by +their clothes. “There came,” saith he, “by chance into my company, a fellow +not very spruce to look on, that I could perceive by that note alone he was +a scholar, whom commonly rich men hate: I asked him what he was, he +answered, a poet: I demanded again why he was so ragged, he told me this +kind of learning never made any man rich.” +<div class="poem" lang="la"> +<div class="line"><a href="#note2021">[2021]</a>Qui Pelago credit, magno se faenore tollit,</div> +<div class="line">Qui pugnas et rostra petit, praecingitur auro:</div> +<div class="line">Vilis adulator picto jacet ebrius ostro,</div> +<div class="line">Sola pruinosis horret facundia pannis.</div> +</div> +<div class="poem"> +<div class="couplet"> +<div class="line">A merchant's gain is great, that goes to sea;</div> +<div class="line">A soldier embossed all in gold;</div> +</div> +<div class="couplet"> +<div class="line">A flatterer lies fox'd in brave array;</div> +<div class="line">A scholar only ragged to behold.</div> +</div> +</div> +All which our ordinary students, right well perceiving in the universities, +how unprofitable these poetical, mathematical, and philosophical studies +are, how little respected, how few patrons; apply themselves in all haste +to those three commodious professions of law, physic, and divinity, sharing +themselves between them, <a href="#note2022">[2022]</a>rejecting these arts in the mean time, +history, philosophy, philology, or lightly passing them over, as pleasant +toys fitting only table-talk, and to furnish them with discourse. They are +not so behoveful: he that can tell his money hath arithmetic enough: he is +a true geometrician, can measure out a good fortune to himself; a perfect +astrologer, that can cast the rise and fall of others, and mark their +errant motions to his own use. The best optics are, to reflect the beams of +some great man's favour and grace to shine upon him. He is a good engineer +that alone can make an instrument to get preferment. This was the common +tenet and practice of Poland, as Cromerus observed not long since, in the +first book of his history; their universities were generally base, not a +philosopher, a mathematician, an antiquary, &c., to be found of any note +amongst them, because they had no set reward or stipend, but every man +betook himself to divinity, <span lang="la">hoc solum in votis habens, opimum +sacerdotium</span>, a good parsonage was their aim. This was the practice of some +of our near neighbours, as <a href="#note2023">[2023]</a>Lipsius inveighs, “they thrust their +children to the study of law and divinity, before they be informed aright, +or capable of such studies.” <span lang="la">Scilicet omnibus artibus antistat spes lucri, +et formosior est cumulus auri, quam quicquid Graeci Latinique delirantes +scripserunt. Ex hoc numero deinde veniunt ad gubernacula reipub. intersunt +et praesunt consiliis regum, o pater, o patria</span>? so he complained, and so +may others. For even so we find, to serve a great man, to get an office in +some bishop's court (to practise in some good town) or compass a benefice, +is the mark we shoot at, as being so advantageous, the highway to +preferment. + +<p>Although many times, for aught I can see, these men fail as often as the +rest in their projects, and are as usually frustrate of their hopes. For +let him be a doctor of the law, an excellent civilian of good worth, where +shall he practise and expatiate? Their fields are so scant, the civil law +with us so contracted with prohibitions, so few causes, by reason of those +all-devouring municipal laws, <span lang="la">quibus nihil illiteratius</span>, saith <a href="#note2024">[2024]</a> +Erasmus, an illiterate and a barbarous study, (for though they be never so +well learned in it, I can hardly vouchsafe them the name of scholars, +except they be otherwise qualified) and so few courts are left to that +profession, such slender offices, and those commonly to be compassed at +such dear rates, that I know not how an ingenious man should thrive amongst +them. Now for physicians, there are in every village so many mountebanks, +empirics, quacksalvers, Paracelsians, as they call themselves, <span lang="la">Caucifici +et sanicidae</span> so <a href="#note2025">[2025]</a>Clenard terms them, wizards, alchemists, poor +vicars, cast apothecaries, physicians' men, barbers, and good wives, +professing great skill, that I make great doubt how they shall be +maintained, or who shall be their patients. Besides, there are so many of +both sorts, and some of them such harpies, so covetous, so clamorous, so +impudent; and as <a href="#note2026">[2026]</a>he said, litigious idiots, +<div class="poem" lang="la"> +<div class="couplet"> +<div class="line">Quibus loquacis affatim arrogantiae est</div> +<div class="line">Pentiae parum aut nihil,</div> +</div> +<div class="couplet"> +<div class="line">Nec ulla mica literarii salis,</div> +<div class="line">Crumenimulga natio:</div> +</div> +<div class="couplet"> +<div class="line">Loquuteleia turba, litium strophae,</div> +<div class="line">Maligna litigantium cohors, togati vultures,</div> +</div> +<div class="line">Lavernae alumni, Agyrtae, &c.</div> +</div> +<div class="poem"> +<div class="couplet"> +<div class="line">Which have no skill but prating arrogance,</div> +<div class="line">No learning, such a purse-milking nation:</div> +</div> +<div class="couplet"> +<div class="line">Gown'd vultures, thieves, and a litigious rout</div> +<div class="line">Of cozeners, that haunt this occupation,</div> +</div> +</div> +that they cannot well tell how to live one by another, but as he jested in +the Comedy of Clocks, they were so many, <a href="#note2027">[2027]</a><span lang="la">major pars populi +arida reptant fame</span>, they are almost starved a great part of them, and +ready to devour their fellows, <a href="#note2028">[2028]</a><span lang="la">Et noxia callidilate se corripere</span>, +such a multitude of pettifoggers and empirics, such impostors, that an +honest man knows not in what sort to compose and behave himself in their +society, to carry himself with credit in so vile a rout, <span lang="la">scientiae nomen, +tot sumptibus partum et vigiliis, profiteri dispudeat, postquam</span>, &c. + +<p>Last of all to come to our divines, the most noble profession and worthy of +double honour, but of all others the most distressed and miserable. If you +will not believe me, hear a brief of it, as it was not many years since +publicly preached at Paul's cross, <a href="#note2029">[2029]</a>by a grave minister then, and now +a reverend bishop of this land: “We that are bred up in learning, and +destinated by our parents to this end, we suffer our childhood in the +grammar-school, which Austin calls <span lang="la">magnam tyrannidem, et grave malum</span>, and +compares it to the torments of martyrdom; when we come to the university, +if we live of the college allowance, as Phalaris objected to the Leontines, +<span lang="gr">παν τῶν ἐνδεῖς πλὴν λιμοὺ καὶ φόβου</span>, needy of all things but +hunger and fear, or if we be maintained but partly by our parents' cost, do +expend in unnecessary maintenance, books and degrees, before we come to any +perfection, five hundred pounds, or a thousand marks. If by this price of +the expense of time, our bodies and spirits, our substance and patrimonies, +we cannot purchase those small rewards, which are ours by law, and the +right of inheritance, a poor parsonage, or a vicarage of 50<i>l.</i> per annum, +but we must pay to the patron for the lease of a life (a spent and out-worn +life) either in annual pension, or above the rate of a copyhold, and that +with the hazard and loss of our souls, by simony and perjury, and the +forfeiture of all our spiritual preferments, in <span lang="la">esse</span> and <span lang="la">posse</span>, both +present and to come. What father after a while will be so improvident to +bring up his son to his great charge, to this necessary beggary? What +Christian will be so irreligious, to bring up his son in that course of +life, which by all probability and necessity, <span lang="la">cogit ad turpia</span>, enforcing +to sin, will entangle him in simony and perjury, when as the poet said, +<span lang="la">Invitatus ad haec aliquis de ponte negabit</span>: a beggar's brat taken from +the bridge where he sits a begging, if he knew the inconvenience, had cause +to refuse it.” This being thus, have not we fished fair all this while, +that are initiate divines, to find no better fruits of our labours, <a href="#note2030">[2030]</a> +<span lang="la">hoc est cur palles, cur quis non prandeat hoc est</span>? do we macerate +ourselves for this? Is it for this we rise so early all the year long? +<a href="#note2031">[2031]</a>“Leaping” (as he saith) “out of our beds, when we hear the bell ring, +as if we had heard a thunderclap.” If this be all the respect, reward and +honour we shall have, <a href="#note2032">[2032]</a><span lang="la">frange leves calamos, et scinde Thalia +libellos</span>: let us give over our books, and betake ourselves to some other +course of life; to what end should we study? <a href="#note2033">[2033]</a><span lang="la">Quid me litterulas +stulti docuere parentes</span>, what did our parents mean to make us scholars, to +be as far to seek of preferment after twenty years' study, as we were at +first: why do we take such pains? <span lang="la">Quid tantum insanis juvat impallescere +chartis</span>? If there be no more hope of reward, no better encouragement, I +say again, <span lang="la">Frange leves calamos, et scinde Thalia libellos</span>; let's turn +soldiers, sell our books, and buy swords, guns, and pikes, or stop bottles +with them, turn our philosopher's gowns, as Cleanthes once did, into +millers' coats, leave all and rather betake ourselves to any other course +of life, than to continue longer in this misery. <a href="#note2034">[2034]</a><span lang="la">Praestat +dentiscalpia radere, quam literariis monumentis magnatum favorem +emendicare</span>. + +<p>Yea, but methinks I hear some man except at these words, that though this +be true which I have said of the estate of scholars, and especially of +divines, that it is miserable and distressed at this time, that the church +suffers shipwreck of her goods, and that they have just cause to complain; +there is a fault, but whence proceeds it? If the cause were justly +examined, it would be retorted upon ourselves, if we were cited at that +tribunal of truth, we should be found guilty, and not able to excuse it +That there is a fault among us, I confess, and were there not a buyer, +there would not be a seller; but to him that will consider better of it, it +will more than manifestly appear, that the fountain of these miseries +proceeds from these griping patrons. In accusing them, I do not altogether +excuse us; both are faulty, they and we: yet in my judgment, theirs is the +greater fault, more apparent causes and much to be condemned. For my part, +if it be not with me as I would, or as it should, I do ascribe the cause, +as <a href="#note2035">[2035]</a>Cardan did in the like case; <span lang="la">meo infortunio potius quam illorum +sceleri</span>, to <a href="#note2036">[2036]</a>mine own infelicity rather than their naughtiness: +although I have been baffled in my time by some of them, and have as just +cause to complain as another: or rather indeed to mine own negligence; for +I was ever like that Alexander in <a href="#note2037">[2037]</a>Plutarch, Crassus his tutor in +philosophy, who, though he lived many years familiarly with rich Crassus, +was even as poor when from, (which many wondered at) as when he came first +to him; he never asked, the other never gave him anything; when he +travelled with Crassus he borrowed a hat of him, at his return restored it +again. I have had some such noble friends' acquaintance and scholars, but +most part (common courtesies and ordinary respects excepted) they and I +parted as we met, they gave me as much as I requested, and that was—And as +Alexander ab Alexandro <span class="cite">Genial. dier. l. 6. c. 16.</span> made answer to +Hieronymus Massainus, that wondered, <span lang="la">quum plures ignavos et ignobiles ad +dignitates et sacerdotia promotos quotidie videret</span>, when other men rose, +still he was in the same state, <span lang="la">eodem tenore et fortuna cui mercedem +laborum studiorumque deberi putaret</span>, whom he thought to deserve as well as +the rest. He made answer, that he was content with his present estate, was +not ambitious, and although <span lang="la">objurgabundus suam segnitiem accusaret, cum +obscurae sortis homines ad sacerdotia et pontificatus evectos</span>, &c., he chid +him for his backwardness, yet he was still the same: and for my part +(though I be not worthy perhaps to carry Alexander's books) yet by some +overweening and well-wishing friends, the like speeches have been used to +me; but I replied still with Alexander, that I had enough, and more +peradventure than I deserved; and with Libanius Sophista, that rather chose +(when honours and offices by the emperor were offered unto him) to be +<span lang="la">talis Sophista, quam tails Magistratus</span>. I had as lief be still Democritus +junior, and <span lang="la">privus privatus, si mihi jam daretur optio, quam talis +fortasse Doctor, talis Dominus.—Sed quorsum haec</span>? For the rest 'tis on +both sides <span lang="la">facinus detestandum</span>, to buy and sell livings, to detain from +the church, that which God's and men's laws have bestowed on it; but in +them most, and that from the covetousness and ignorance of such as are +interested in this business; I name covetousness in the first place, as the +root of all these mischiefs, which, Achan-like, compels them to commit +sacrilege, and to make simoniacal compacts, (and what not) to their own +ends, <a href="#note2038">[2038]</a>that kindles God's wrath, brings a plague, vengeance, and a +heavy visitation upon themselves and others. Some out of that insatiable +desire of filthy lucre, to be enriched, care not how they come by it <span lang="la">per +fas et nefas</span>, hook or crook, so they have it. And others when they have +with riot and prodigality embezzled their estates, to recover themselves, +make a prey of the church, robbing it, as <a href="#note2039">[2039]</a>Julian the apostate did, +spoil parsons of their revenues (in keeping half back, <a href="#note2040">[2040]</a>as a great +man amongst us observes:) “and that maintenance on which they should live:” +by means whereof, barbarism is increased, and a great decay of Christian +professors: for who will apply himself to these divine studies, his son, or +friend, when after great pains taken, they shall have nothing whereupon to +live? But with what event do they these things? +<div class="poem" lang="la"> +<div class="line"><a href="#note2041">[2041]</a>Opesque totis viribus venamini</div> +<div class="line">At inde messis accidit miserrima.</div> +</div> +They toil and moil, but what reap they? They are commonly unfortunate +families that use it, accursed in their progeny, and, as common experience +evinceth, accursed themselves in all their proceedings. “With what face” (as +<a href="#note2042">[2042]</a>he quotes out of Aust.) “can they expect a blessing or inheritance +from Christ in heaven, that defraud Christ of his inheritance here on +earth?” I would all our simoniacal patrons, and such as detain tithes, +would read those judicious tracts of Sir Henry Spelman, and Sir James +Sempill, knights; those late elaborate and learned treatises of Dr. +Tilslye, and Mr. Montague, which they have written of that subject. But +though they should read, it would be to small purpose, <span lang="la">clames licet et +mare coelo Confundas</span>; thunder, lighten, preach hell and damnation, tell +them 'tis a sin, they will not believe it; denounce and terrify, they have +<a href="#note2043">[2043]</a>cauterised consciences, they do not attend, as the enchanted adder, +they stop their ears. Call them base, irreligious, profane, barbarous, +pagans, atheists, epicures, (as some of them surely are) with the bawd in +Plautus, <span lang="la">Euge, optime</span>, they cry and applaud themselves with that miser, +<a href="#note2044">[2044]</a><span lang="la">simul ac nummos contemplor in arca</span>: say what you will, <span lang="la">quocunque +modo rem</span>: as a dog barks at the moon, to no purpose are your sayings: Take +your heaven, let them have money. A base, profane, epicurean, hypocritical +rout: for my part, let them pretend what zeal they will, counterfeit +religion, blear the world's eyes, bombast themselves, and stuff out their +greatness with church spoils, shine like so many peacocks; so cold is my +charity, so defective in this behalf, that I shall never think better of +them, than that they are rotten at core, their bones are full of epicurean +hypocrisy, and atheistical marrow, they are worse than heathens. For as +Dionysius Halicarnassaeus observes, <span class="cite">Antiq. Rom. lib. 7.</span> <a href="#note2045">[2045]</a><span lang="la">Primum +locum</span>, &c. “Greeks and Barbarians observe all religious rites, and dare +not break them for fear of offending their gods;” but our simoniacal +contractors, our senseless Achans, our stupefied patrons, fear neither God +nor devil, they have evasions for it, it is no sin, or not due <span lang="la">jure +divino</span>, or if a sin, no great sin, &c. And though they be daily punished +for it, and they do manifestly perceive, that as he said, frost and fraud +come to foul ends; yet as <a href="#note2046">[2046]</a>Chrysostom follows it <span lang="la">Nulla ex poena sit +correctio, et quasi adversis malitia hominum provocetur, crescit quotidie +quod puniatur</span>: they are rather worse than better,—<span lang="la">iram atque animos a +crimine sumunt</span>, and the more they are corrected, the more they offend: but +let them take their course, <a href="#note2047">[2047]</a><span lang="la">Rode caper vites</span>, go on still as they +begin, 'tis no sin, let them rejoice secure, God's vengeance will overtake +them in the end, and these ill-gotten goods, as an eagle's feathers, <a href="#note2048">[2048]</a> +will consume the rest of their substance; it is <a href="#note2049">[2049]</a><span lang="la">aurum Tholosanum</span>, +and will produce no better effects. <a href="#note2050">[2050]</a>“Let them lay it up safe, and +make their conveyances never so close, lock and shut door,” saith +Chrysostom, “yet fraud and covetousness, two most violent thieves are still +included, and a little gain evil gotten will subvert the rest of their +goods.” The eagle in Aesop, seeing a piece of flesh now ready to be +sacrificed, swept it away with her claws, and carried it to her nest; but +there was a burning coal stuck to it by chance, which unawares consumed her +young ones, nest, and all together. Let our simoniacal church-chopping +patrons, and sacrilegious harpies, look for no better success. + +<p>A second cause is ignorance, and from thence contempt, <span lang="la">successit odium in +literas ab ignorantia vulgi</span>; which <a href="#note2051">[2051]</a>Junius well perceived: this +hatred and contempt of learning proceeds out of <a href="#note2052">[2052]</a>ignorance; as they +are themselves barbarous, idiots, dull, illiterate, and proud, so they +esteem of others. <span lang="la">Sint Mecaenates, non deerunt Flacce Marones</span>: Let there +be bountiful patrons, and there will be painful scholars in all sciences. +But when they contemn learning, and think themselves sufficiently +qualified, if they can write and read, scramble at a piece of evidence, or +have so much Latin as that emperor had, <a href="#note2053">[2053]</a><span lang="la">qui nescit dissimulare, +nescit vivere</span>, they are unfit to do their country service, to perform or +undertake any action or employment, which may tend to the good of a +commonwealth, except it be to fight, or to do country justice, with common +sense, which every yeoman can likewise do. And so they bring up their +children, rude as they are themselves, unqualified, untaught, uncivil most +part. <a href="#note2054">[2054]</a><span lang="la">Quis e nostra juventute legitime instituitur literis? +Quis oratores aut Philosophos tangit? quis historiam legit, illam rerum +agendarum quasi animam? praecipitant parentes vota sua</span>, &c. 'twas Lipsius' +complaint to his illiterate countrymen, it may be ours. Now shall these men +judge of a scholar's worth, that have no worth, that know not what belongs +to a student's labours, that cannot distinguish between a true scholar and +a drone? or him that by reason of a voluble tongue, a strong voice, a +pleasing tone, and some trivially polyanthean helps, steals and gleans a +few notes from other men's harvests, and so makes a fairer show, than he +that is truly learned indeed: that thinks it no more to preach, than to +speak, <a href="#note2055">[2055]</a>“or to run away with an empty cart;” as a grave man said: and +thereupon vilify us, and our pains; scorn us, and all learning. <a href="#note2056">[2056]</a> +Because they are rich, and have other means to live, they think it concerns +them not to know, or to trouble themselves with it; a fitter task for +younger brothers, or poor men's sons, to be pen and inkhorn men, pedantical +slaves, and no whit beseeming the calling of a gentleman, as Frenchmen and +Germans commonly do, neglect therefore all human learning, what have they +to do with it? Let mariners learn astronomy; merchants, factors study +arithmetic; surveyors get them geometry; spectacle-makers optics; +land-leapers geography; town-clerks rhetoric, what should he do with a +spade, that hath no ground to dig; or they with learning, that have no use +of it? thus they reason, and are not ashamed to let mariners, apprentices, +and the basest servants, be better qualified than themselves. In former +times, kings, princes, and emperors, were the only scholars, excellent in +all faculties. +Julius Caesar mended the year, and writ his own Commentaries, +<div class="poem" lang="la"> +<div class="line"><a href="#note2057">[2057]</a>———media inter prealia semper,</div> +<div class="line">Stellarum coelique plagis, superisque vacavit.</div> +</div> +<a href="#note2058">[2058]</a>Antonius, Adrian, Nero, Seve. Jul. &c. <a href="#note2059">[2059]</a>Michael the emperor, +and Isacius, were so much given to their studies, that no base fellow would +take so much pains: Orion, Perseus, Alphonsus, Ptolomeus, famous +astronomers; Sabor, Mithridates, Lysimachus, admired physicians: Plato's +kings all: Evax, that Arabian prince, a most expert jeweller, and an +exquisite philosopher; the kings of Egypt were priests of old, chosen and +from thence,—<span lang="la">Idem rex hominum, Phoebique sacerdos</span>: but those heroical +times are past; the Muses are now banished in this bastard age, <span lang="la">ad sordida +tuguriola</span>, to meaner persons, and confined alone almost to universities. +In those days, scholars were highly beloved, <a href="#note2060">[2060]</a>honoured, esteemed; as +old Ennius by Scipio Africanus, Virgil by Augustus; Horace by Meceanas: +princes' companions; dear to them, as Anacreon to Polycrates; Philoxenus to +Dionysius, and highly rewarded. Alexander sent Xenocrates the philosopher +fifty talents, because he was poor, <span lang="la">visu rerum, aut eruditione praestantes +viri, mensis olim regum adhibiti</span>, as Philostratus relates of Adrian and +Lampridius of Alexander Severus: famous clerks came to these princes' +courts, <span lang="la">velut in Lycaeum</span>, as to a university, and were admitted to their +tables, <span lang="la">quasi divum epulis accumbentes</span>; Archilaus, that Macedonian +king, would not willingly sup without Euripides, (amongst the rest he drank +to him at supper one night, and gave him a cup of gold for his pains) +<span lang="la">delectatus poetae suavi sermone</span>; and it was fit it should be so; because +as <a href="#note2061">[2061]</a>Plato in his Protagoras well saith, a good philosopher as much +excels other men, as a great king doth the commons of his country; and +again, <a href="#note2062">[2062]</a><span lang="la">quoniam illis nihil deest, et minime egere solent, et +disciplinas quas profitentur, soli a contemptu vindicare possunt</span>, +they needed not to beg so basely, as they compel <a href="#note2063">[2063]</a>scholars in our +times to complain of poverty, or crouch to a rich chuff for a meal's meat, +but could vindicate themselves, and those arts which they professed. Now +they would and cannot: for it is held by some of them, as an axiom, that to +keep them poor, will make them study; they must be dieted, as horses to a +race, not pampered, <a href="#note2064">[2064]</a><span lang="la">Alendos volunt, non saginandos, ne melioris +mentis flammula extinguatur</span>; a fat bird will not sing, a fat dog cannot +hunt, and so by this depression of theirs <a href="#note2065">[2065]</a>some want means, others +will, all want <a href="#note2066">[2066]</a>encouragement, as being forsaken almost; and +generally contemned. 'Tis an old saying, <span lang="la">Sint Mecaenates, non deerunt +Flacce Marones</span>, and 'tis a true saying still. Yet oftentimes I may not +deny it the main fault is in ourselves. <a name="index4"></a>Our academics too frequently offend +in neglecting patrons, as <a href="#note2067">[2067]</a>Erasmus well taxeth, or making ill choice +of them; <span lang="la">negligimus oblatos aut amplectimur parum aptos</span>, or if we get a +good one, <span lang="la">non studemus mutuis officiis favorem ejus alere</span>, we do not ply +and follow him as we should. <span lang="la">Idem mihi accidit Adolescenti</span> (saith +Erasmus) acknowledging his fault, <span lang="la">et gravissime peccavi</span>, and so may +<a href="#note2068">[2068]</a>I say myself, I have offended in this, and so peradventure have many +others. We did not <span lang="la">spondere magnatum favoribus, qui caeperunt nos +amplecti</span>, apply ourselves with that readiness we should: idleness, love of +liberty, <span lang="la">immodicus amor libertatis effecit ut diu cum perfidis amicis</span>, as +he confesseth, <span lang="la">et pertinaci pauperate colluctarer</span>, bashfulness, +melancholy, timorousness, cause many of us to be too backward and remiss. +So some offend in one extreme, but too many on the other, we are most part +too forward, too solicitous, too ambitious, too impudent; we commonly +complain <span lang="la">deesse Maecenates</span>, of want of encouragement, want of means, when +as the true defect is in our own want of worth, our insufficiency: did +Maecenas take notice of Horace or Virgil till they had shown themselves +first? or had Bavius and Mevius any patrons? <span lang="la">Egregium specimen dent</span>, +saith Erasmus, let them approve themselves worthy first, sufficiently +qualified for learning and manners, before they presume or impudently +intrude and put themselves on great men as too many do, with such base +flattery, parasitical colloguing, such hyperbolical elogies they do usually +insinuate that it is a shame to hear and see. <span lang="la">Immodicae laudes conciliant +invidiam, potius quam laudem</span>, and vain commendations derogate from truth, +and we think in conclusion, <span lang="la">non melius de laudato, pejus de laudante</span>, ill +of both, the commender and commended. So we offend, but the main fault is +in their harshness, defect of patrons. How beloved of old, and how much +respected was Plato to Dionysius? How dear to Alexander was Aristotle, +Demeratus to Philip, Solon to Croesus, Auexarcus and Trebatius to Augustus, +Cassius to Vespasian, Plutarch to Trajan, Seneca to Nero, Simonides to +Hieron? how honoured? +<div class="poem" lang="la"> +<div class="line"><a href="#note2069">[2069]</a>Sed haec prius fuere, nunc recondita</div> +<div class="line">Senent quiete,</div> +</div> +<p>those days are gone; <span lang="la">Et spes, et ratio studiorum in Caesare tantum</span>: <a href="#note2070">[2070]</a> +as he said of old, we may truly say now, he is our amulet, our <a href="#note2071">[2071]</a>sun, +our sole comfort and refuge, our Ptolemy, our common Maecenas, <span lang="la">Jacobus +munificus, Jacobus pacificus, mysta Musarum, Rex Platonicus: Grande decus, +columenque nostrum</span>: a famous scholar himself, and the sole patron, pillar, +and sustainer of learning: but his worth in this kind is so well known, +that as Paterculus of Cato, <span lang="la">Jam ipsum laudare nefas sit</span>: and which <a href="#note2072">[2072]</a> +Pliny to Trajan. <span lang="la">Seria te carmina, honorque aeternus annalium, non haec +brevis et pudenda praedicatio colet</span>. But he is now gone, the sun of ours +set, and yet no night follows, <span lang="la">Sol occubuit, nox nulla sequuta est</span>. We +have such another in his room, <a href="#note2073">[2073]</a><span lang="la">aureus alter. Avulsus, simili +frondescit virga metallo</span>, and long may he reign and flourish amongst us. + +<p>Let me not be malicious, and lie against my genius, I may not deny, but +that we have a sprinkling of our gentry, here and there one, excellently +well learned, like those Fuggeri in Germany; Dubartus, Du Plessis, Sadael, +in France; Picus Mirandula, Schottus, Barotius, in Italy; <span lang="la">Apparent rari +nantes in gurgite vasto</span>. But they are but few in respect of the multitude, +the major part (and some again excepted, that are indifferent) are wholly +bent for hawks and hounds, and carried away many times with intemperate +lust, gaming and drinking. If they read a book at any time (<span lang="la">si quod est +interim otii a venatu, poculis, alea, scortis</span>) 'tis an English Chronicle, +St. Huon of Bordeaux, Amadis de Gaul, &c., a play-book, or some pamphlet of +news, and that at such seasons only, when they cannot stir abroad, to drive +away time, <a href="#note2074">[2074]</a>their sole discourse is dogs, hawks, horses, and what +news? If some one have been a traveller in Italy, or as far as the +emperor's court, wintered in Orleans, and can court his mistress in broken +French, wear his clothes neatly in the newest fashion, sing some choice +outlandish tunes, discourse of lords, ladies, towns, palaces, and cities, +he is complete and to be admired: <a href="#note2075">[2075]</a>otherwise he and they are much at +one; no difference between the master and the man, but worshipful titles; +wink and choose betwixt him that sits down (clothes excepted) and him that +holds the trencher behind him: yet these men must be our patrons, our +governors too sometimes, statesmen, magistrates, noble, great, and wise by +inheritance. + +<p>Mistake me not (I say again) <span lang="la">Vos o Patritius sanguis</span>, you that are worthy +senators, gentlemen, I honour your names and persons, and with all +submissiveness, prostrate myself to your censure and service. There are +amongst you, I do ingenuously confess, many well-deserving patrons, and +true patriots, of my knowledge, besides many hundreds which I never saw, no +doubt, or heard of, pillars of our commonwealth, <a href="#note2076">[2076]</a>whose worth, +bounty, learning, forwardness, true zeal in religion, and good esteem of +all scholars, ought to be consecrated to all posterity; but of your rank, +there are a debauched, corrupt, covetous, illiterate crew again, no better +than stocks, <span lang="la">merum pecus (testor Deum, non mihi videri dignos ingenui +hominis appellatione)</span> barbarous Thracians, <span lang="la">et quis ille thrax qui hoc +neget</span>? a sordid, profane, pernicious company, irreligious, impudent and +stupid, I know not what epithets to give them, enemies to learning, +confounders of the church, and the ruin of a commonwealth; patrons they are +by right of inheritance, and put in trust freely to dispose of such livings +to the church's good; but (hard taskmasters they prove) they take away +their straw, and compel them to make their number of brick: they commonly +respect their own ends, commodity is the steer of all their actions, and +him they present in conclusion, as a man of greatest gifts, that will give +most; no penny, <a href="#note2077">[2077]</a>no paternoster, as the saying is. <span lang="la">Nisi preces auro +fulcias, amplius irritas: ut Cerberus offa</span>, their attendants and officers +must be bribed, feed, and made, as Cerberus is with a sop by him that goes +to hell. It was an old saying, <span lang="la">Omnia Romae venalia</span> (all things are venal +at Rome,) 'tis a rag of Popery, which will never be rooted out, there is no +hope, no good to be done without money. A clerk may offer himself, approve +his <a href="#note2078">[2078]</a>worth, learning, honesty, religion, zeal, they will commend him +for it; but <a href="#note2079">[2079]</a><span lang="la">probitas laudatur et alget</span>. If he be a man of +extraordinary parts, they will flock afar off to hear him, as they did in +Apuleius, to see Psyche: <span lang="la">multi mortales confluebant ad videndum saeculi +decus, speculum gloriosum, laudatur ab omnibus, spectatur ob omnibus, nec +quisquam non rex, non regius, cupidus ejus nuptiarium petitor accedit; +mirantur quidem divinam formam omnes, sed ut simulacrum fabre politum +mirantur</span>; many mortal men came to see fair Psyche the glory of her age, +they did admire her, commend, desire her for her divine beauty, and gaze +upon her; but as on a picture; none would marry her, <span lang="la">quod indotato</span>, fair +Psyche had no money. <a href="#note2080">[2080]</a>So they do by learning; +<div class="poem" lang="la"> +<div class="line"><a href="#note2081">[2081]</a>———didicit jam dives avarus</div> +<div class="line">Tantum admirari, tantum laudare disertos,</div> +<div class="line">Ut pueri Junonis avem———</div> +</div> +<div class="poem"> +<div class="couplet"> +<div class="line">Your rich men have now learn'd of latter days</div> +<div class="line">T'admire, commend, and come together</div> +</div> +<div class="couplet"> +<div class="line">To hear and see a worthy scholar speak,</div> +<div class="line">As children do a peacock's feather.</div> +</div> +</div> +He shall have all the good words that may be given, <a href="#note2082">[2082]</a>a proper man, +and 'tis pity he hath no preferment, all good wishes, but inexorable, +indurate as he is, he will not prefer him, though it be in his power, +because he is <span lang="la">indotatus</span>, he hath no money. Or if he do give him +entertainment, let him be never so well qualified, plead affinity, +consanguinity, sufficiency, he shall serve seven years, as Jacob did for +Rachel, before he shall have it. <a href="#note2083">[2083]</a>If he will enter at first, he must +get in at that Simoniacal gate, come off soundly, and put in good security +to perform all covenants, else he will not deal with, or admit him. But if +some poor scholar, some parson chaff, will offer himself; some trencher +chaplain, that will take it to the halves, thirds, or accepts of what he +will give, he is welcome; be conformable, preach as he will have him, he +likes him before a million of others; for the host is always best cheap: +and then as Hierom said to Cromatius, <span lang="la">patella dignum operculum</span>, such a +patron, such a clerk; the cure is well supplied, and all parties pleased. +So that is still verified in our age, which <a href="#note2084">[2084]</a>Chrysostom complained of +in his time, <span lang="la">Qui opulentiores sunt, in ordinem parasitorum cogunt eos, et +ipsos tanquam canes ad mensas suas enutriunt, eorumque impudentes. Venires +iniquarum coenarum reliquiis differtiunt, iisdem pro arbitro abulentes</span>: +Rich men keep these lecturers, and fawning parasites, like so many dogs at +their tables, and filling their hungry guts with the offals of their meat, +they abuse them at their pleasure, and make them say what they propose. +<a href="#note2085">[2085]</a>“As children do by a bird or a butterfly in a string, pull in and +let him out as they list, do they by their trencher chaplains, prescribe, +command their wits, let in and out as to them it seems best.” If the patron +be precise, so must his chaplain be; if he be papistical, his clerk must be +so too, or else be turned out. These are those clerks which serve the turn, +whom they commonly entertain, and present to church livings, whilst in the +meantime we that are University men, like so many hidebound calves in a +pasture, tarry out our time, wither away as a flower ungathered in a +garden, and are never used; or as so many candles, illuminate ourselves +alone, obscuring one another's light, and are not discerned here at all, +the least of which, translated to a dark room, or to some country benefice, +where it might shine apart, would give a fair light, and be seen over all. +Whilst we lie waiting here as those sick men did at the Pool of <a href="#note2086">[2086]</a> +Bethesda, till the Angel stirred the water, expecting a good hour, they +step between, and beguile us of our preferment. I have not yet said, if +after long expectation, much expense, travel, earnest suit of ourselves and +friends, we obtain a small benefice at last; our misery begins afresh, we +are suddenly encountered with the flesh, world, and devil, with a new +onset; we change a quiet life for an ocean of troubles, we come to a +ruinous house, which before it be habitable, must be necessarily to our +great damage repaired; we are compelled to sue for dilapidations, or else +sued ourselves, and scarce yet settled, we are called upon for our +predecessor's arrearages; first-fruits, tenths, subsidies, are instantly to +be paid, benevolence, procurations, &c., and which is most to be feared, we +light upon a cracked title, as it befell Clenard of Brabant, for his +rectory, and charge of his <span lang="la">Beginae</span>; he was no sooner inducted, but +instantly sued, <span lang="la">cepimusque</span> <a href="#note2087">[2087]</a>(saith he) <span lang="la">strenue litigare, et +implacabili bello confligere</span>: at length after ten years' suit, as long as +Troy's siege, when he had tired himself, and spent his money, he was fain +to leave all for quietness' sake, and give it up to his adversary. Or else +we are insulted over, and trampled on by domineering officers, fleeced by +those greedy harpies to get more fees; we stand in fear of some precedent +lapse; we fall amongst refractory, seditious sectaries, peevish puritans, +perverse papists, a lascivious rout of atheistical Epicures, that will not +be reformed, or some litigious people (those wild beasts of Ephesus must be +fought with) that will not pay their dues without much repining, or +compelled by long suit; <span lang="la">Laici clericis oppido infesti</span>, an old axiom, all +they think well gotten that is had from the church, and by such uncivil, +harsh dealings, they make their poor minister weary of his place, if not +his life; and put case they be quiet honest men, make the best of it, as +often it falls out, from a polite and terse academic, he must turn rustic, +rude, melancholise alone, learn to forget, or else, as many do, become +maltsters, graziers, chapmen, &c. (now banished from the academy, all +commerce of the muses, and confined to a country village, as Ovid was from +Rome to Pontus), and daily converse with a company of idiots and clowns. + +<p lang="la">Nos interim quod, attinet (nec enim immunes ab hac noxa sumus) idem realus +manet, idem nobis, et si non multo gravius, crimen objici potest: nostra +enim culpa sit, nostra incuria, nostra avaritia, quod tam frequentes, +foedaeque fiant in Ecclesia nundinationes, (templum est vaenale, deusque) +tot sordes invehantur, tanta grassetur impietas, tanta nequitia, tam +insanus miseriarum Euripus, et turbarum aestuarium, nostro inquam, omnium +(Academicorum imprimis) vitio sit. Quod tot Resp. malis afficiatur, a nobis +seminarium; ultro malum hoc accersimus, et quavis contumelia, quavis +interim miseria digni, qui pro virili non occurrimus. Quid enim fieri posse +speramus, quum tot indies sine delectu pauperes alumni, terrae filii, et +cujuscunque ordinis homunciones ad gradus certatim admittantur? qui si +definitionem, distinctionemque unam aut alteram memoriter edidicerint, et +pro more tot annos in dialectica posuerint, non refert quo profectu, quales +demum sint, idiotae, nugatores, otiatores, aleatores, compotores, indigni, +libidinis voluptatumque administri, “Sponsi Penelopes, nebulones, +Alcinoique,” modo tot annos in academia insumpserint, et se pro togatis +venditarint; lucri causa, et amicorum intercessu praesentantur; addo etiam +et magnificis nonnunquam elogiis morum et scientiae; et jam valedicturi +testimonialibus hisce litteris, amplissime conscriptis in eorum gratiam +honorantur, abiis, qui fidei suae et existimationis jacturam proculdubio +faciunt. “Doctores enim et professores” (quod ait <a href="#note2088">[2088]</a>ille) “id unum +curant, ut ex professionibus frequentibus, et tumultuariis potius quam +legitimis, commoda sua promoverant, et ex dispendio publico suum faciant +incrementum.” Id solum in votis habent annui plerumque magistratus, ut ab +incipientium numero <a href="#note2089">[2089]</a>pecunias emungant, nec multum interest qui sint, +literatores an literati, modo pingues, nitidi, ad aspectum speciosi, et +quod verbo dicam, pecuniosi sint. <a href="#note2090">[2090]</a>Philosophastri licentiantur in +artibus, artem qui non habent, <a href="#note2091">[2091]</a>“Eosque sapientes esse jubent, qui +nulla praediti sunt sapientia, et nihil ad gradum praeterquam velle adferunt.” +Theologastri (solvant modo) satis superque docti, per omnes honorum gradus +evehuntur et ascendunt. Atque hinc fit quod tam viles scurrae, tot passim +idiotae, literarum crepusculo positi, larvae pastorum, circumforanei, vagi, +barbi, fungi, crassi, asini, merum pecus in sacrosanctos theologiae aditus, +illotis pedibus irrumpant, praeter inverecundam frontem adferentes nihil, +vulgares quasdam quisquilias, et scholarium quaedam nugamenta, indigna quae +vel recipiantur in triviis. Hoc illud indignum genus hominum et famelicum, +indigum, vagum, ventris mancipium, ad stivam potius relegandum, ad haras +aptius quam ad aras, quod divinas hasce literas turpiter prostituit; hi +sunt qui pulpita complent, in aedes nobilium irrepunt, et quum reliquis vitae +destituantur subsidiis, ob corporis et animi egestatem, aliarum in repub. +partium minime capaces sint; ad sacram hanc anchoram confugiunt, +sacerdotium quovis modo captantes, non ex sinceritate, quod <a href="#note2092">[2092]</a>Paulus +ait, “sed cauponantes verbum Dei.” Ne quis interim viris bonis detractum +quid putet, quos habet ecclesia Anglicana quamplurimos, eggregie doctos, +illustres, intactae famae, homines, et plures forsan quam quaevis Europae +provincia; ne quis a florentisimis Academiis, quae viros undiquaque +doctissimos, omni virtutum genere suspiciendos, abunde producunt. Et multo +plures utraque habitura, multo splendidior futura, si non hae sordes +splendidum lumen ejus obfuscarent, obstaret corruptio, et cauponantes +quaedam harpyae, proletariique bonum hoc nobis non inviderent. Nemo enim tam +caeca mente, qui non hoc ipsum videat: nemo tam stolido ingenio, qui non +intelligat; tam pertinaci judicio, qui non agnoscat, ab his idiotis +circumforaneis, sacram pollui Theologiam, ac caelestes Musas quasi prophanum +quiddam prostitui. “Viles animae et effrontes” (sic enim Lutherus <a href="#note2093">[2093]</a> +alicubi vocat) “lucelli causa, ut muscae ad mulctra, ad nobilium et heroum +mensas advolant, in spem sacerdotii,” cujuslibet honoris, officii, in +quamvis aulam, urbem se ingerunt, ad quodvis se ministerium componunt.— +“Ut nervis alienis mobile lignum—Ducitur”—Hor. <span class="cite">Lib. II. Sat. 7</span>. <a href="#note2094">[2094]</a> +“offam sequentes, psittacorum more, in praedae spem quidvis effutiunt:” +obsecundantes Parasiti <a href="#note2095">[2095]</a>(Erasmus ait) “quidvis docent, dicunt, +scribunt, suadent, et contra conscientiam probant, non ut salutarem reddant +gregem, sed ut magnificam sibi parent fortunam.” <a href="#note2096">[2096]</a>“Opiniones quasvis et +decreta contra verbum Dei astruunt, ne non offendant patronum, sed ut +retineant favorem procerum, et populi plausum, sibique ipsis opes +accumulent.” Eo etenim plerunque animo ad Theologiam accedunt, non ut rem +divinam, sed ut suam facient; non ad Ecclesiae bonum promovendum, sed +expilandum; quaerentes, quod Paulus ait, “non quae Jesu Christi, sed quae +sua,” non domini thesaurum, sed ut sibi, suisque thesaurizent. Nec tantum +iis, qui vilirrie fortunae, et abjectae, sortis sunt, hoc in usu est: sed et +medios, summos elatos, ne dicam Episcopos, hoc malum invasit. <a href="#note2097">[2097]</a> +“Dicite pontifices, in sacris quid facit aurum?” <a href="#note2098">[2098]</a>“summos saepe viros +transversos agit avaritia,” et qui reliquis morum probitate praelucerent; hi +facem praeferunt ad Simoniam, et in corruptionis hunc scopulum impingentes, +non tondent pecus, sed deglubunt, et quocunque se conferunt, expilant, +exhauriunt, abradunt, magnum famae suae, si non animae naufragium facientes; +ut non ab infimis ad summos, sed a summis ad infimos malum promanasse +videatur, et illud verum sit quod ille olim lusit, “emerat ille prius, +vendere jure potest. Simoniacus enim” (quod cum Leone dicam) “gratiam non +accepit, si non accipit, non habet, et si non habet, nec gratus potest +esse;” tantum enim absunt istorum nonnulli, qui ad clavum sedent a +promovendo reliquos, ut penitus impediant, probe sibi conscii, quibus +artibus illic pervenerint. <a href="#note2099">[2099]</a>“Nam qui ob literas emersisse illos +credat, desipit; qui vero ingenii, eruditionis, experientiae, probitatis, +pietatis, et Musarum id esse pretium putat” (quod olim revera fuit, hodie +promittitur) “planissime insanit.” Utcunque vel undecunque malum hoc +originem ducat, non ultra quaeram, ex his primordiis caepit vitiorum +colluvies, omnis calamitas, omne miseriarum agmen in Ecclesiam invehitur. +Hinc tam frequens simonia, hinc ortae querelae, fraudes, imposturae, ab hoc +fonte se derivarunt omnes nequitiae. Ne quid obiter dicam de ambitione, +adulatione plusquam aulica, ne tristi domicaenio laborent, de luxu, de foedo +nonnunquam vitae exemplo, quo nonnullos offendunt, de compotatione +Sybaritica, &c. hinc ille squalor academicus, “tristes hac tempestate +Camenae,” quum quivis homunculus artium ignarus, hic artibus assurgat, hunc +in modum promoveatur et ditescat, ambitiosis appellationibus insignis, et +multis dignitatibus augustus vulgi oculos perstringat, bene se habeat, et +grandia gradiens majestatem quandam ac amplitudinem prae se ferens, miramque +sollicitudinem, barba reverendus, toga nitidus, purpura coruscus, +supellectilis splendore, et famulorum numero maxime conspicuus. “Quales +statuae” (quod ait <a href="#note2100">[2100]</a>ille) “quae sacris in aedibus columnis imponuntur, +velut oneri cedentes videntur, ac si insudarent, quum revera sensu sint +carentes, et nihil saxeam adjuvent firmitatem:” atlantes videri volunt, +quum sint statuae lapideae, umbratiles revera homunciones, fungi, forsan et +bardi, nihil a saxo differentes. Quum interim docti viri, et vilae +sanctioris ornamentis praediti, qui aestum diei sustinent, his iniqua sorte +serviant, minimo forsan salario contenti, puris nominibus nuncupati, +humiles, obscuri, multoque digniores licet, egentes, inhonorati vitam +privam privatam agant, tenuique sepulti sacerdotio, vel in collegiis suis +in aeternum incarcerati, inglorie delitescant. Sed nolo diutius hanc movere +sentinam, hinc illae lachrymae, lugubris musarum habitus, <a href="#note2101">[2101]</a>hinc ipsa +religio (quod cum Secellio dicam) “in ludibrium et contemptum adducitur,” +abjectum sacerdotium (atque haec ubi fiunt, ausim dicere, et pulidum <a href="#note2102">[2102]</a> +putidi dicterium de clero usurpare) “putidum vulgus,” inops, rude, +sordidum, melancholicum, miserum, despicabile, contemnendum.<a href="#note2103">[2103]</a> +</div> +</div> +<div class="member"> +<h3><a name="1.2.4"></a>MEMB. IV.</h3> +<div class="subsection"> +<h4><a name="1.2.4.1"></a>SUBSECT. I—<i>Non-necessary, remote, outward, adventitious, or accidental causes: as first from the Nurse</i>.</h4> + +<p>Of those remote, outward, ambient, necessary causes, I have sufficiently +discoursed in the precedent member, the non-necessary follow; of which, +saith <a href="#note2104">[2104]</a>Fuchsius, no art can be made, by reason of their uncertainty, +casualty, and multitude; so called “not necessary” because according to +<a href="#note2105">[2105]</a>Fernelius, “they may be avoided, and used without necessity.” Many +of these accidental causes, which I shall entreat of here, might have well +been reduced to the former, because they cannot be avoided, but fatally +happen to us, though accidentally, and unawares, at some time or other; the +rest are contingent and inevitable, and more properly inserted in this rank +of causes. To reckon up all is a thing impossible; of some therefore most +remarkable of these contingent causes which produce melancholy, I will +briefly speak and in their order. + +<p>From a child's nativity, the first ill accident that can likely befall him +in this kind is a bad nurse, by whose means alone he may be tainted with +this <a href="#note2106">[2106]</a>malady from his cradle, Aulus Gellius <span class="cite">l. 12. c. 1.</span> brings +in Phavorinus, that eloquent philosopher, proving this at large, <a href="#note2107">[2107]</a> +“that there is the same virtue and property in the milk as in the seed, and +not in men alone, but in all other creatures; he gives instance in a kid +and lamb, if either of them suck of the other's milk, the lamb of the +goat's, or the kid of the ewe's, the wool of the one will be hard, and the +hair of the other soft.” Giraldus Cambrensis <span class="cite">Itinerar. Cambriae, l. 1. +c. 2.</span> confirms this by a notable example which happened in his time. A +sow-pig by chance sucked a brach, and when she was grown <a href="#note2108">[2108]</a>“would +miraculously hunt all manner of deer, and that as well, or rather better, +than any ordinary hound.” His conclusion is, <a href="#note2109">[2109]</a>“that men and beasts +participate of her nature and conditions by whose milk they are fed.” +Phavorinus urges it farther, and demonstrates it more evidently, that if a +nurse be <a href="#note2110">[2110]</a>“misshapen, unchaste, dishonest, impudent, <a href="#note2111">[2111]</a>cruel, or +the like, the child that sucks upon her breast will be so too;” all other +affections of the mind and diseases are almost engrafted, as it were, and +imprinted into the temperature of the infant, by the nurse's milk; as pox, +leprosy, melancholy, &c. Cato for some such reason would make his servants' +children suck upon his wife's breast, because by that means they would love +him and his the better, and in all likelihood agree with them. A more +evident example that the minds are altered by milk cannot be given, than +that of <a href="#note2112">[2112]</a>Dion, which he relates of Caligula's cruelty; it could +neither be imputed to father nor mother, but to his cruel nurse alone, that +anointed her paps with blood still when he sucked, which made him such a +murderer, and to express her cruelty to a hair: and that of Tiberius, who +was a common drunkard, because his nurse was such a one. <span lang="la">Et si delira +fuerit</span> (<a href="#note2113">[2113]</a>one observes) <span lang="la">infantulum delirum faciet</span>, if she be a fool +or dolt, the child she nurseth will take after her, or otherwise be +misaffected; which Franciscus Barbarus <span class="cite">l. 2. c. ult. de re uxoria</span> +proves at full, and Ant. Guivarra, <span class="cite">lib. 2. de Marco Aurelio</span>: the child +will surely participate. For bodily sickness there is no doubt to be made. +Titus, Vespasian's son, was therefore sickly, because the nurse was so, +Lampridius. And if we may believe physicians, many times children catch the +pox from a bad nurse, Botaldus <span class="cite">cap. 61. de lue vener.</span> Besides evil +attendance, negligence, and many gross inconveniences, which are incident +to nurses, much danger may so come to the child. <a href="#note2114">[2114]</a>For these causes +Aristotle <span class="cite">Polit. lib. 7. c. 17.</span> Phavorinus and Marcus Aurelius would +not have a child put to nurse at all, but every mother to bring up her own, +of what condition soever she be; for a sound and able mother to put out her +child to nurse, is <span lang="la">naturae intemperies</span>, so <a href="#note2115">[2115]</a>Guatso calls it, 'tis fit +therefore she should be nurse herself; the mother will be more careful, +loving, and attendant, than any servile woman, or such hired creatures; +this all the world acknowledgeth, <span lang="la">convenientissimum est</span> (as Rod. a Castro +<span class="cite">de nat. mulierum. lib. 4. c. 12.</span> in many words confesseth) <span lang="la">matrem ipsam +lactare infantem</span>, “It is most fit that the mother should suckle her own +infant”—who denies that it should be so?—and which some women most +curiously observe; amongst the rest, <a href="#note2116">[2116]</a>that queen of France, a +Spaniard by birth, that was so precise and zealous in this behalf, that +when in her absence a strange nurse had suckled her child, she was never +quiet till she had made the infant vomit it up again. But she was too +jealous. If it be so, as many times it is, they must be put forth, the +mother be not fit or well able to be a nurse, I would then advise such +mothers, as <a href="#note2117">[2117]</a>Plutarch doth in his book <span class="cite">de liberis educandis</span> and +<a href="#note2118">[2118]</a>S. Hierom, <span class="cite">li. 2. epist. 27. Laetae de institut. fil. Magninus +part 2. Reg. sanit. cap. 7.</span> and the said Rodericus, that they make +choice of a sound woman, of a good complexion, honest, free from bodily +diseases, if it be possible, all passions and perturbations of the mind, as +sorrow, fear, grief, <a href="#note2119">[2119]</a>folly, melancholy. For such passions corrupt +the milk, and alter the temperature of the child, which now being <a href="#note2120">[2120]</a> +<span lang="la">Udum et molle lutum</span>, “a moist and soft clay,” is easily seasoned and +perverted. And if such a nurse may be found out, that will be diligent and +careful withal, let Phavorinus and M. Aurelius plead how they can against +it, I had rather accept of her in some cases than the mother herself, and +which Bonacialus the physician, Nic. Biesius the politician, <span class="cite">lib. 4. de +repub. cap. 8.</span> approves, <a href="#note2121">[2121]</a>“Some nurses are much to be preferred to +some mothers.” For why may not the mother be naught, a peevish drunken +flirt, a waspish choleric slut, a crazed piece, a fool (as many mothers +are), unsound as soon as the nurse? There is more choice of nurses than +mothers; and therefore except the mother be most virtuous, staid, a woman +of excellent good parts, and of a sound complexion, I would have all +children in such cases committed to discreet strangers. And 'tis the only +way; as by marriage they are engrafted to other families to alter the +breed, or if anything be amiss in the mother, as Ludovicus Mercatus +contends, <span class="cite">Tom. 2. lib. de morb. haered.</span> to prevent diseases and future +maladies, to correct and qualify the child's ill-disposed temperature, +which he had from his parents. This is an excellent remedy, if good choice +be made of such a nurse. +</div> +<div class="subsection"> +<h4><a name="1.2.4.2"></a>SUBSECT. II.—<i>Education a Cause of Melancholy</i>.</h4> + +<p>Education, of these accidental causes of melancholy, may justly challenge +the next place, for if a man escape a bad nurse, he may be undone by evil +bringing up. <a href="#note2122">[2122]</a>Jason Pratensis puts this of education for a principal +cause; bad parents, stepmothers, tutors, masters, teachers, too rigorous, +too severe, too remiss or indulgent on the other side, are often fountains +and furtherers of this disease. Parents and such as have the tuition and +oversight of children, offend many times in that they are too stern, always +threatening, chiding, brawling, whipping, or striking; by means of which +their poor children are so disheartened and cowed, that they never after +have any courage, a merry hour in their lives, or take pleasure in +anything. There is a great moderation to be had in such things, as matters +of so great moment to the making or marring of a child. Some fright their +children with beggars, bugbears, and hobgoblins, if they cry, or be +otherwise unruly: but they are much to blame in it, many times, saith +Lavater, <span class="cite">de spectris, part. 1, cap. 5.</span> <span lang="la">ex metu in morbos graves +incidunt et noctu dormientes clamant</span>, for fear they fall into many +diseases, and cry out in their sleep, and are much the worse for it all +their lives: these things ought not at all, or to be sparingly done, and +upon just occasion. Tyrannical, impatient, hair-brain schoolmasters, <span lang="la">aridi +magistri</span>, so <a href="#note2123">[2123]</a>Fabius terms them, <span lang="la">Ajaces flagelliferi</span>, are in this +kind as bad as hangmen and executioners, they make many children endure a +martyrdom all the while they are at school, with bad diet, if they board in +their houses, too much severity and ill-usage, they quite pervert their +temperature of body and mind: still chiding, railing, frowning, lashing, +tasking, keeping, that they are <span lang="la">fracti animis</span>, moped many times, weary of +their lives, <a href="#note2124">[2124]</a><span lang="la">nimia severitate deficiunt et desperant</span>, and think no +slavery in the world (as once I did myself) like to that of a grammar +scholar. <span lang="la">Praeceptorum ineptiis discruciantur ingenia puerorum</span>, <a href="#note2125">[2125]</a> +saith Erasmus, they tremble at his voice, looks, coming in. St. Austin, in +the first book of his <span class="cite">confess. et 4 ca.</span> calls this schooling <span lang="la">meliculosam +necessitatem</span>, and elsewhere a martyrdom, and confesseth of himself, how +cruelly he was tortured in mind for learning Greek, <span lang="la">nulla verba noveram, +et saevis terroribus et poenis, ut nossem, instabatur mihi vehementer</span>, I +know nothing, and with cruel terrors and punishment I was daily compelled. +<a href="#note2126">[2126]</a>Beza complains in like case of a rigorous schoolmaster in Paris, +that made him by his continual thunder and threats once in a mind to drown +himself, had he not met by the way with an uncle of his that vindicated him +from that misery for the time, by taking him to his house. Trincavellius, +<span class="cite">lib. 1. consil. 16.</span> had a patient nineteen years of age, extremely +melancholy, <span lang="la">ob nimium studium, Tarvitii et praeceptoris minas</span>, by reason +of overmuch study, and his <a href="#note2127">[2127]</a>tutor's threats. Many masters are +hard-hearted, and bitter to their servants, and by that means do so deject, +with terrible speeches and hard usage so crucify them, that they become +desperate, and can never be recalled. + +<p>Others again, in that opposite extreme, do as great harm by their too much +remissness, they give them no bringing up, no calling to busy themselves +about, or to live in, teach them no trade, or set them in any good course; +by means of which their servants, children, scholars, are carried away with +that stream of drunkenness, idleness, gaming, and many such irregular +courses, that in the end they rue it, curse their parents, and mischief +themselves. Too much indulgence causeth the like, <a href="#note2128">[2128]</a><span lang="la">inepta patris +lenitas et facilitas prava</span>, when as Mitio-like, with too much liberty and +too great allowance, they feed their children's humours, let them revel, +wench, riot, swagger, and do what they will themselves, and then punish +them with a noise of musicians; +<div class="poem" lang="la"> +<div class="line"><a href="#note2129">[2129]</a>Obsonet, potet, oleat unguenta de meo;</div> +<div class="line">Amat? dabitur a me argentum ubi erit commodum.</div> +<div class="line">Fores effregit? restituentur: descidit</div> +<div class="line">Vestem? resarcietur.—Faciat quod lubet,</div> +<div class="line">Sumat, consumat, perdat, decretum est pati.</div> +</div> +But as Demeo told him, <span lang="la">tu illum corrumpi sinis</span>, your lenity will be his +undoing, <span lang="la">praevidere videor jam diem, illum, quum hic egens profugiet aliquo +militatum</span>, I foresee his ruin. So parents often err, many fond mothers +especially, dote so much upon their children, like <a href="#note2130">[2130]</a>Aesop's ape, till +in the end they crush them to death, <span lang="la">Corporum nutrices animarum novercae</span>, +pampering up their bodies to the undoing of their souls: they will not let +them be <a href="#note2131">[2131]</a>corrected or controlled, but still soothed up in everything +they do, that in conclusion “they bring sorrow, shame, heaviness to their +parents” (<span class="bibcite">Ecclus. cap. xxx. 8, 9</span>), “become wanton, stubborn, wilful, and +disobedient;” rude, untaught, headstrong, incorrigible, and graceless; +“they love them so foolishly,” saith <a href="#note2132">[2132]</a>Cardan, “that they rather seem +to hate them, bringing them not up to virtue but injury, not to learning +but to riot, not to sober life and conversation, but to all pleasure and +licentious behaviour.” Who is he of so little experience that knows not +this of Fabius to be true? <a href="#note2133">[2133]</a>“Education is another nature, altering +the mind and will, and I would to God” (saith he) “we ourselves did not spoil +our children's manners, by our overmuch cockering and nice education, and +weaken the strength of their bodies and minds, that causeth custom, custom +nature,” &c. For these causes Plutarch in his book <span class="cite">de lib. educ.</span> and +Hierom. <span class="cite">epist. lib. 1. epist. 17. to Laeta de institut. filiae</span>, gives a +most especial charge to all parents, and many good cautions about bringing +up of children, that they be not committed to indiscreet, passionate, +bedlam tutors, light, giddy-headed, or covetous persons, and spare for no +cost, that they may be well nurtured and taught, it being a matter of so +great consequence. For such parents as do otherwise, Plutarch esteems of +them <a href="#note2134">[2134]</a>“that are more careful of their shoes than of their feet,” that +rate their wealth above their children. And he, saith <a href="#note2135">[2135]</a>Cardan, “that +leaves his son to a covetous schoolmaster to be informed, or to a close +Abbey to fast and learn wisdom together, doth no other, than that he be a +learned fool, or a sickly wise man.” +</div> +<div class="subsection"> +<h4><a name="1.2.4.3"></a>SUBSECT. III.—<i>Terrors and Affrights, Causes of Melancholy</i>.</h4> + +<p>Tully, in the fourth of his Tusculans, distinguishes these terrors which +arise from the apprehension of some terrible object heard or seen, from +other fears, and so doth Patritius <span class="cite">lib. 5. Tit. 4. de regis institut.</span> +Of all fears they are most pernicious and violent, and so suddenly alter +the whole temperature of the body, move the soul and spirits, strike such a +deep impression, that the parties can never be recovered, causing more +grievous and fiercer melancholy, as Felix Plater, <span class="cite">c. 3. de mentis +alienat</span>. <a href="#note2136">[2136]</a>speaks out of his experience, than any inward cause +whatsoever: “and imprints itself so forcibly in the spirits, brain, +humours, that if all the mass of blood were let out of the body, it could +hardly be extracted. This horrible kind of melancholy” (for so he terms it) +“had been often brought before him, and troubles and affrights commonly men +and women, young and old of all sorts.” <a href="#note2137">[2137]</a>Hercules de Saxonia calls +this kind of melancholy (<span lang="la">ab agitatione spirituum</span>) by a peculiar name, it +comes from the agitation, motion, contraction, dilatation of spirits, not +from any distemperature of humours, and produceth strong effects. This +terror is most usually caused, as <a href="#note2138">[2138]</a>Plutarch will have, “from some +imminent danger, when a terrible object is at hand,” heard, seen, or +conceived, <a href="#note2139">[2139]</a>“truly appearing, or in a <a href="#note2140">[2140]</a>dream:” and many times +the more sudden the accident, it is the more violent. +<div class="poem" lang="la"> +<div class="line"><a href="#note2141">[2141]</a>Stat terror animis, et cor attonitum salit,</div> +<div class="line">Pavidumque trepidis palpitat venis jecur.</div> +</div> +<div class="poem"> +<div class="line">Their soul's affright, their heart amazed quakes,</div> +<div class="line">The trembling liver pants i' th' veins, and aches.</div> +</div> +Arthemedorus the grammarian lost his wits by the unexpected sight of a +crocodile, Laurentius <span class="cite">7. de melan</span>. <a href="#note2142">[2142]</a>The massacre at Lyons, 1572, in +the reign of Charles IX., was so terrible and fearful, that many ran mad, +some died, great-bellied women were brought to bed before their time, +generally all affrighted aghast. Many lose their wits <a href="#note2143">[2143]</a>“by the sudden +sight of some spectrum or devil, a thing very common in all ages,” saith +Lavater <span class="cite">part 1. cap. 9.</span> as Orestes did at the sight of the Furies, +which appeared to him in black (as <a href="#note2144">[2144]</a>Pausanias records). The Greeks +call them <span lang="gr">μορμολύχεια</span>, which so terrify their souls, or if they +be but affrighted by some counterfeit devils in jest, +<div class="poem" lang="la"> +<div class="line"><a href="#note2145">[2145]</a>———ut pueri trepidant, atque omnia caecis</div> +<div class="line">In tenebris metuunt———</div> +</div> +as children in the dark conceive hobgoblins, and are so afraid, they are +the worse for it all their lives. Some by sudden fires, earthquakes, +inundations, or any such dismal objects: Themiscon the physician fell into +a hydrophobia, by seeing one sick of that disease: (Dioscorides <span class="cite">l. 6. +c. 33.</span>) or by the sight of a monster, a carcase, they are disquieted many +months following, and cannot endure the room where a corpse hath been, for +a world would not be alone with a dead man, or lie in that bed many years +after in which a man hath died. At <a href="#note2146">[2146]</a>Basil many little children in the +springtime went to gather flowers in a meadow at the town's end, where a +malefactor hung in gibbets; all gazing at it, one by chance flung a stone, +and made it stir, by which accident, the children affrighted ran away; one +slower than the rest, looking back, and seeing the stirred carcase wag +towards her, cried out it came after, and was so terribly affrighted, that +for many days she could not rest, eat, or sleep, she could not be pacified, +but melancholy, died. <a href="#note2147">[2147]</a>In the same town another child, beyond the +Rhine, saw a grave opened, and upon the sight of a carcase, was so troubled +in mind that she could not be comforted, but a little after departed, and +was buried by it. Platerus <span class="cite">observat. l. 1</span>, a gentlewoman of the same city +saw a fat hog cut up, when the entrails were opened, and a noisome savour +offended her nose, she much misliked, and would not longer abide: a +physician in presence, told her, as that hog, so was she, full of filthy +excrements, and aggravated the matter by some other loathsome instances, +insomuch, this nice gentlewoman apprehended it so deeply, that she fell +forthwith a-vomiting, was so mightily distempered in mind and body, that +with all his art and persuasions, for some months after, he could not +restore her to herself again, she could not forget it, or remove the object +out of her sight, <span lang="la">Idem</span>. Many cannot endure to see a wound opened, but +they are offended: a man executed, or labour of any fearful disease, as +possession, apoplexies, one bewitched; <a href="#note2148">[2148]</a>or if they read by chance of +some terrible thing, the symptoms alone of such a disease, or that which +they dislike, they are instantly troubled in mind, aghast, ready to apply +it to themselves, they are as much disquieted as if they had seen it, or +were so affected themselves. <span lang="la">Hecatas sibi videntur somniare</span>, they dream +and continually think of it. As lamentable effects are caused by such +terrible objects heard, read, or seen, <span lang="la">auditus maximos motus in corpore +facit</span>, as <a href="#note2149">[2149]</a>Plutarch holds, no sense makes greater alteration of body +and mind: sudden speech sometimes, unexpected news, be they good or bad, +<span lang="la">praevisa minus oratio</span>, will move as much, <span lang="la">animum obruere, et de sede sua +dejicere</span>, as a <a href="#note2150">[2150]</a>philosopher observes, will take away our sleep and +appetite, disturb and quite overturn us. Let them bear witness that have +heard those tragical alarms, outcries, hideous noises, which are many times +suddenly heard in the dead of the night by irruption of enemies and +accidental fires, &c., those <a href="#note2151">[2151]</a>panic fears, which often drive men out +of their wits, bereave them of sense, understanding and all, some for a +time, some for their whole lives, they never recover it. The <a href="#note2152">[2152]</a> +Midianites were so affrighted by Gideon's soldiers, they breaking but every +one a pitcher; and <a href="#note2153">[2153]</a>Hannibal's army by such a panic fear was +discomfited at the walls of Rome. Augusta Livia hearing a few tragical +verses recited out of Virgil, <span lang="la">Tu Marcellus eris</span>, &c., fell down dead in a +swoon. Edinus king of Denmark, by a sudden sound which he heard, <a href="#note2154">[2154]</a> +“was turned into fury with all his men,” Cranzius, <span class="cite">l. 5, Dan. hist.</span> and +Alexander ab Alexandro <span class="cite">l. 3. c. 5.</span> Amatus Lusitanus had a patient, that +by reason of bad tidings became epilepticus, <span class="cite">cen. 2. cura 90</span>, Cardan +<span class="cite">subtil. l. 18</span>, saw one that lost his wits by mistaking of an echo. If one +sense alone can cause such violent commotions of the mind, what may we +think when hearing, sight, and those other senses are all troubled at once? +as by some earthquakes, thunder, lightning, tempests, &c. At Bologna in +Italy, <i>anno</i> 1504, there was such a fearful earthquake about eleven o'clock +in the night (as <a href="#note2155">[2155]</a>Beroaldus in his book <span class="cite">de terrae motu</span>, hath +commended to posterity) that all the city trembled, the people thought the +world was at an end, <span lang="la">actum de mortalibus</span>, such a fearful noise, it made +such a detestable smell, the inhabitants were infinitely affrighted, and +some ran mad. <span lang="la">Audi rem atrocem, et annalibus memorandam</span> (mine author +adds), hear a strange story, and worthy to be chronicled: I had a servant +at the same time called Fulco Argelanus, a bold and proper man, so +grievously terrified with it, that he <a href="#note2156">[2156]</a>was first melancholy, after +doted, at last mad, and made away himself. At <a href="#note2157">[2157]</a>Fuscinum in Japona +“there was such an earthquake, and darkness on a sudden, that many men were +offended with headache, many overwhelmed with sorrow and melancholy. At +Meacum whole streets and goodly palaces were overturned at the same time, +and there was such a hideous noise withal, like thunder, and filthy smell, +that their hair stared for fear, and their hearts quaked, men and beasts +were incredibly terrified. In Sacai, another city, the same earthquake was +so terrible unto them, that many were bereft of their senses; and others by +that horrible spectacle so much amazed, that they knew not what they did.” +Blasius a Christian, the reporter of the news, was so affrighted for his +part, that though it were two months after, he was scarce his own man, +neither could he drive the remembrance of it out of his mind. Many times, +some years following, they will tremble afresh at the <a href="#note2158">[2158]</a>remembrance or +conceit of such a terrible object, even all their lives long, if mention be +made of it. Cornelius Agrippa relates out of Gulielmus Parisiensis, a story +of one, that after a distasteful purge which a physician had prescribed +unto him, was so much moved, <a href="#note2159">[2159]</a>“that at the very sight of physic he +would be distempered,” though he never so much as smelled to it, the box of +physic long after would give him a purge; nay, the very remembrance of it +did effect it; <a href="#note2160">[2160]</a>“like travellers and seamen,” saith Plutarch, “that +when they have been sanded, or dashed on a rock, for ever after fear not +that mischance only, but all such dangers whatsoever.” +</div> +<div class="subsection"> +<h4><a name="1.2.4.4"></a>SUBSECT. IV.—<i>Scoffs, Calumnies, bitter Jests, how they cause Melancholy</i>.</h4> + +<p>It is an old saying, <a href="#note2161">[2161]</a>“A blow with a word strikes deeper than a blow +with a sword:” and many men are as much galled with a calumny, a scurrilous +and bitter jest, a libel, a pasquil, satire, apologue, epigram, stage-play +or the like, as with any misfortune whatsoever. Princes and potentates, +that are otherwise happy, and have all at command, secure and free, <span lang="la">quibus +potentia sceleris impunitatem fecit</span>, are grievously vexed with these +pasquilling libels, and satires: they fear a railing <a href="#note2162">[2162]</a>Aretine, more +than an enemy in the field, which made most princes of his time (as some +relate) “allow him a liberal pension, that he should not tax them in his +satires.” <a href="#note2163">[2163]</a>The Gods had their Momus, Homer his Zoilus, Achilles his +Thersites, Philip his Demades: the Caesars themselves in Rome were commonly +taunted. There was never wanting a Petronius, a Lucian in those times, nor +will be a Rabelais, an Euphormio, a Boccalinus in ours. Adrian the sixth +pope <a href="#note2164">[2164]</a>was so highly offended, and grievously vexed with pasquillers +at Rome, he gave command that his statue should be demolished and burned, +the ashes flung into the river Tiber, and had done it forthwith, had not +Ludovicus Suessanus, a facete companion, dissuaded him to the contrary, by +telling him, that pasquil's ashes would turn to frogs in the bottom of the +river, and croak worse and louder than before,—<span lang="la">genus irritabile vatum</span>, +and therefore <a href="#note2165">[2165]</a>Socrates in Plato adviseth all his friends, “that +respect their credits, to stand in awe of poets, for they are terrible +fellows, can praise and dispraise as they see cause.” <span lang="la">Hinc quam sit +calamus saevior ense patet</span>. The prophet David complains, <span class="bibcite">Psalm cxxiii. 4.</span> +“that his soul was full of the mocking of the wealthy, and of the +despitefulness of the proud,” and <span class="bibcite">Psalm lv. 4.</span> “for the voice of the +wicked, &c., and their hate: his heart trembled within him, and the terrors +of death came upon him; fear and horrible fear,” &c., and <span class="bibcite">Psal. lxix. 20.</span> +“Rebuke hath broken my heart, and I am full of heaviness.” Who hath not +like cause to complain, and is not so troubled, that shall fall into the +mouths of such men? for many are of so <a href="#note2166">[2166]</a>petulant a spleen; and have +that figure Sarcasmus so often in their mouths, so bitter, so foolish, as +<a href="#note2167">[2167]</a>Balthazar Castilio notes of them, that “they cannot speak, but they +must bite;” they had rather lose a friend than a jest; and what company +soever they come in, they will be scoffing, insulting over their inferiors, +especially over such as any way depend upon them, humouring, misusing, or +putting gulleries on some or other till they have made by their humouring +or gulling <a href="#note2168">[2168]</a><span lang="la">ex stulto insanum</span>, a mope or a noddy, and all to make +themselves merry: +<div class="poem" lang="la"> +<div class="line"><a href="#note2169">[2169]</a>———dummodo risum</div> +<div class="line">Excutiat sibi; non hic cuiquam parcit amico;</div> +</div> +Friends, neuters, enemies, all are as one, to make a fool a madman, is +their sport, and they have no greater felicity than to scoff and deride +others; they must sacrifice to the god of laughter, with them in <a href="#note2170">[2170]</a> +Apuleius, once a day, or else they shall be melancholy themselves; they +care not how they grind and misuse others, so they may exhilarate their own +persons. Their wits indeed serve them to that sole purpose, to make sport, +to break a scurrile jest, which is <span lang="la">levissimus ingenii fructus</span>, the froth +of wit, as <a href="#note2171">[2171]</a>Tully holds, and for this they are often applauded, in +all other discourse, dry, barren, stramineous, dull and heavy, here lies +their genius, in this they alone excel, please themselves and others. Leo +Decimus, that scoffing pope, as Jovius hath registered in the Fourth book +of his life, took an extraordinary delight in humouring of silly fellows, +and to put gulleries upon them, <a href="#note2172">[2172]</a>by commending some, persuading +others to this or that: he made <span lang="la">ex stolidis stultissimos, et maxime +ridiculos, ex stultis insanos</span>; soft fellows, stark noddies; and such as +were foolish, quite mad before he left them. One memorable example he +recites there, of Tarascomus of Parma, a musician that was so humoured by +Leo Decimus, and Bibiena his second in this business, that he thought +himself to be a man of most excellent skill, (who was indeed a ninny) they +<a href="#note2173">[2173]</a>“made him set foolish songs, and invent new ridiculous precepts, +which they did highly commend,” as to tie his arm that played on the lute, +to make him strike a sweeter stroke, <a href="#note2174">[2174]</a>“and to pull down the arras +hangings, because the voice would be clearer, by reason of the +reverberation of the wall.” In the like manner they persuaded one +Baraballius of Caieta, that he was as good a poet as Petrarch; would have +him to be made a laureate poet, and invite all his friends to his +instalment; and had so possessed the poor man with a conceit of his +excellent poetry, that when some of his more discreet friends told him of +his folly, he was very angry with them, and said <a href="#note2175">[2175]</a>“they envied his +honour, and prosperity:” it was strange (saith Jovius) to see an old man of +60 years, a venerable and grave old man, so gulled. But what cannot such +scoffers do, especially if they find a soft creature, on whom they may +work? nay, to say truth, who is so wise, or so discreet, that may not be +humoured in this kind, especially if some excellent wits shall set upon +him; he that mads others, if he were so humoured, would be as mad himself, +as much grieved and tormented; he might cry with him in the comedy, <span lang="la">Proh +Jupiter tu homo me, adigas ad insaniam</span>. For all is in these things as they +are taken; if he be a silly soul, and do not perceive it, 'tis well, he may +haply make others sport, and be no whit troubled himself; but if he be +apprehensive of his folly, and take it to heart, then it torments him worse +than any lash: a bitter jest, a slander, a calumny, pierceth deeper than +any loss, danger, bodily pain, or injury whatsoever; <span lang="la">leviter enim volat</span>, +(it flies swiftly) as Bernard of an arrow, <span lang="la">sed graviter vulnerat</span>, (but +wounds deeply), especially if it shall proceed from a virulent tongue, “it +cuts” (saith David) “like a two-edged sword. They shoot bitter words as +arrows,” <span class="bibcite">Psal. lxiv. 5.</span> “And they smote with their tongues,” <span class="bibcite">Jer. xviii. +18</span>, and that so hard, that they leave an incurable wound behind them. Many +men are undone by this means, moped, and so dejected, that they are never +to be recovered; and of all other men living, those which are actually +melancholy, or inclined to it, are most sensible, (as being suspicious, +choleric, apt to mistake) and impatient of an injury in that kind: they +aggravate, and so meditate continually of it, that it is a perpetual +corrosive, not to be removed, till time wear it out. Although they +peradventure that so scoff, do it alone in mirth and merriment, and hold it +<span lang="la">optimum aliena frui insania</span>, an excellent thing to enjoy another man's +madness; yet they must know, that it is a mortal sin (as <a href="#note2176">[2176]</a>Thomas +holds) and as the prophet <a href="#note2177">[2177]</a>David denounceth, “they that use it, shall +never dwell in God's tabernacle.” + +<p>Such scurrilous jests, flouts, and sarcasms, therefore, ought not at all to +be used; especially to our betters, to those that are in misery, or any way +distressed: for to such, <span lang="la">aerumnarum incrementa sunt</span>, they multiply grief, +and as <a href="#note2178">[2178]</a>he perceived, <span lang="la">In multis pudor, in multis iracundia</span>, &c., +many are ashamed, many vexed, angered, and there is no greater cause or +furtherer of melancholy. Martin Cromerus, in the Sixth book of his history, +hath a pretty story to this purpose, of Vladislaus, the second king of +Poland, and Peter Dunnius, earl of Shrine; they had been hunting late, and +were enforced to lodge in a poor cottage. When they went to bed, Vladislaus +told the earl in jest, that his wife lay softer with the abbot of Shrine; +he not able to contain, replied, <span lang="la">Et tua cum Dabesso</span>, and yours with +Dabessus, a gallant young gentleman in the court, whom Christina the queen +loved. <span lang="la">Tetigit id dictum Principis animum</span>, these words of his so galled +the prince, that he was long after <span lang="la">tristis et cogitabundus</span>, very sad and +melancholy for many months; but they were the earl's utter undoing: for +when Christina heard of it, she persecuted him to death. Sophia the +empress, Justinian's wife, broke a bitter jest upon Narsetes the eunuch, a +famous captain then disquieted for an overthrow which he lately had: that +he was fitter for a distaff and to keep women company, than to wield a +sword, or to be general of an army: but it cost her dear, for he so far +distasted it, that he went forthwith to the adverse part, much troubled in +his thoughts, caused the Lombards to rebel, and thence procured many +miseries to the commonwealth. Tiberius the emperor withheld a legacy from +the people of Rome, which his predecessor Augustus had lately given, and +perceiving a fellow round a dead corse in the ear, would needs know +wherefore he did so; the fellow replied, that he wished the departed soul +to signify to Augustus, the commons of Rome were yet unpaid: for this +bitter jest the emperor caused him forthwith to be slain, and carry the +news himself. For this reason, all those that otherwise approve of jests in +some cases, and facete companions, (as who doth not?) let them laugh and be +merry, <span lang="la">rumpantur et illa Codro</span>, 'tis laudable and fit, those yet will by +no means admit them in their companies, that are any way inclined to this +malady: <span lang="la">non jocandum cum iis qui miseri sunt, et aerumnosi</span>, no jesting +with a discontented person. 'Tis Castilio's caveat, <a href="#note2179">[2179]</a>Jo. Pontanus, +and <a href="#note2180">[2180]</a>Galateus, and every good man's. +<div class="poem"> +<div class="line">Play with me, but hurt me not:</div> +<div class="line">Jest with me, but shame me not.</div> +</div> +Comitas is a virtue between rusticity and scurrility, two extremes, as +affability is between flattery and contention, it must not exceed; but be +still accompanied with that <a href="#note2181">[2181]</a><span lang="gr">ἀβλάβεια</span> or innocency, <span lang="la">quae +nemini nocet, omnem injuriae, oblationem abhorrens</span>, hurts no man, abhors +all offer of injury. Though a man be liable to such a jest or obloquy, have +been overseen, or committed a foul fact, yet it is no good manners or +humanity, to upbraid, to hit him in the teeth with his offence, or to scoff +at such a one; 'tis an old axiom, <span lang="la">turpis in reum omnis exprobratio</span>.<a href="#note2182">[2182]</a> +I speak not of such as generally tax vice, Barclay, Gentilis, Erasmus, +Agrippa, Fishcartus, &c., the Varronists and Lucians of our time, +satirists, epigrammists, comedians, apologists, &c., but such as personate, +rail, scoff, calumniate, perstringe by name, or in presence offend; +<div class="poem" lang="la"> +<div class="line"><a href="#note2183">[2183]</a>Ludit qui stolida procacitate</div> +<div class="line">Non est Sestius ille sed caballus:</div> +</div> +'Tis horse-play this, and those jests (as he <a href="#note2184">[2184]</a>saith) “are no better +than injuries,” biting jests, <span lang="la">mordentes et aculeati</span>, they are poisoned +jests, leave a sting behind them, and ought not to be used. +<div class="poem"> +<div class="couplet"> +<div class="line"><a href="#note2185">[2185]</a>Set not thy foot to make the blind to fall;</div> +<div class="line">Nor wilfully offend thy weaker brother:</div> +</div> +<div class="couplet"> +<div class="line">Nor wound the dead with thy tongue's bitter gall,</div> +<div class="line">Neither rejoice thou in the fall of other.</div> +</div> +</div> +If these rules could be kept, we should have much more ease and quietness +than we have, less melancholy, whereas on the contrary, we study to misuse +each other, how to sting and gall, like two fighting boors, bending all our +force and wit, friends, fortune, to crucify <a href="#note2186">[2186]</a>one another's souls; by +means of which, there is little content and charity, much virulency, +hatred, malice, and disquietness among us. +</div> +<div class="subsection"> +<h4><a name="1.2.4.5"></a>SUBSECT. V.—<i>Loss of Liberty, Servitude, Imprisonment, how they cause Melancholy</i>.</h4> + +<p>To this catalogue of causes, I may well annex loss of liberty, servitude, +or imprisonment, which to some persons is as great a torture as any of the +rest. Though they have all things convenient, sumptuous houses to their +use, fair walks and gardens, delicious bowers, galleries, good fare and +diet, and all things correspondent, yet they are not content, because they +are confined, may not come and go at their pleasure, have and do what they +will, but live <a href="#note2187">[2187]</a><span lang="la">aliena quadra</span>, at another man's table and command. +As it is <a href="#note2188">[2188]</a>in meats so it is in all other things, places, societies, +sports; let them be never so pleasant, commodious, wholesome, so good; yet +<span lang="la">omnium rerum est satietas</span>, there is a loathing satiety of all things. The +children of Israel were tired with manna, it is irksome to them so to live, +as to a bird in his cage, or a dog in his kennel, they are weary of it. +They are happy, it is true, and have all things, to another man's judgment, +that heart can wish, or that they themselves can desire, <span lang="la">bona si sua +norint</span>: yet they loathe it, and are tired with the present: <span lang="la">Est natura +hominum novitatis avida</span>; men's nature is still desirous of news, variety, +delights; and our wandering affections are so irregular in this kind, that +they must change, though it must be to the worst. Bachelors must be +married, and married men would be bachelors; they do not love their own +wives, though otherwise fair, wise, virtuous, and well qualified, because +they are theirs; our present estate is still the worst, we cannot endure +one course of life long, <span lang="la">et quod modo voverat, odit</span>, one calling long, +<span lang="la">esse in honore juvat, mox displicet</span>; one place long, <a href="#note2189">[2189]</a><span lang="la">Romae Tibur +amo, ventosus Tybure Romam</span>, that which we earnestly sought, we now +contemn. <span lang="la">Hoc quosdam agit ad mortem</span>, (saith <a href="#note2190">[2190]</a>Seneca) <span lang="la">quod +proposita saepe mutando in eadem revolvuntur, et non relinquunt novitati +locum: Fastidio caepit esse vita, et ipsus mundus, et subit illud +rapidissimarum deliciarum, Quousque eadem</span>? this alone kills many a man, +that they are tied to the same still, as a horse in a mill, a dog in a +wheel, they run round, without alteration or news, their life groweth +odious, the world loathsome, and that which crosseth their furious +delights, what? still the same? Marcus Aurelius and Solomon, that had +experience of all worldly delights and pleasure, confessed as much of +themselves; what they most desired, was tedious at last, and that their +lust could never be satisfied, all was vanity and affliction of mind. + +<p>Now if it be death itself, another hell, to be glutted with one kind of +sport, dieted with one dish, tied to one place; though they have all things +otherwise as they can desire, and are in heaven to another man's opinion, +what misery and discontent shall they have, that live in slavery, or in +prison itself? <span lang="la">Quod tristius morte, in servitute vivendum</span>, as Hermolaus +told Alexander in <a href="#note2191">[2191]</a>Curtius, worse than death is bondage: <a href="#note2192">[2192]</a><span lang="la">hoc +animo scito omnes fortes, ut mortem servituti anteponant</span>, All brave men at +arms (Tully holds) are so affected. <a href="#note2193">[2193]</a><span lang="la">Equidem ego is sum, qui +servitutem extremum omnium malorum esse arbitror</span>: I am he (saith Boterus) +that account servitude the extremity of misery. And what calamity do they +endure, that live with those hard taskmasters, in gold mines (like those +30,000 <a href="#note2194">[2194]</a>Indian slaves at Potosi, in Peru), tin-mines, lead-mines, +stone-quarries, coal-pits, like so many mouldwarps under ground, condemned +to the galleys, to perpetual drudgery, hunger, thirst, and stripes, without +all hope of delivery? How are those women in Turkey affected, that most +part of the year come not abroad; those Italian and Spanish dames, that are +mewed up like hawks, and locked up by their jealous husbands? how tedious +is it to them that live in stoves and caves half a year together? as in +Iceland, Muscovy, or under the <a href="#note2195">[2195]</a>pole itself, where they have six +months' perpetual night. Nay, what misery and discontent do they endure, +that are in prison? They want all those six non-natural things at once, +good air, good diet, exercise, company, sleep, rest, ease, &c., that are +bound in chains all day long, suffer hunger, and (as <a href="#note2196">[2196]</a>Lucian +describes it) “must abide that filthy stink, and rattling of chains, +howlings, pitiful outcries, that prisoners usually make; these things are +not only troublesome, but intolerable.” They lie nastily among toads and +frogs in a dark dungeon, in their own dung, in pain of body, in pain of +soul, as Joseph did, <span class="bibcite">Psal. cv. 18</span>, “they hurt his feet in the stocks, the +iron entered his soul.” They live solitary, alone, sequestered from all +company but heart-eating melancholy; and for want of meat, must eat that +bread of affliction, prey upon themselves. Well might <a href="#note2197">[2197]</a>Arculanus put +long imprisonment for a cause, especially to such as have lived jovially, +in all sensuality and lust, upon a sudden are estranged and debarred from +all manner of pleasures: as were Huniades, Edward, and Richard II., +Valerian the Emperor, Bajazet the Turk. If it be irksome to miss our +ordinary companions and repast for once a day, or an hour, what shall it be +to lose them for ever? If it be so great a delight to live at liberty, and +to enjoy that variety of objects the world affords; what misery and +discontent must it needs bring to him, that shall now be cast headlong into +that Spanish inquisition, to fall from heaven to hell, to be cubbed up upon +a sudden, how shall he be perplexed, what shall become of him? <a href="#note2198">[2198]</a> +Robert Duke of Normandy being imprisoned by his youngest brother Henry I., +<span lang="la">ab illo die inconsolabili dolore in carcere contabuit</span>, saith Matthew +Paris, from that day forward pined away with grief. <a href="#note2199">[2199]</a>Jugurtha that +generous captain, “brought to Rome in triumph, and after imprisoned, +through anguish of his soul, and melancholy, died.” <a href="#note2200">[2200]</a>Roger, Bishop of +Salisbury, the second man from King Stephen (he that built that famous +castle of <a href="#note2201">[2201]</a>Devizes in Wiltshire,) was so tortured in prison with +hunger, and all those calamities accompanying such men, <a href="#note2202">[2202]</a><span lang="la">ut vivere +noluerit, mori nescierit</span>, he would not live, and could not die, between +fear of death, and torments of life. Francis King of France was taken +prisoner by Charles V., <span lang="la">ad mortem fere melancholicus</span>, saith Guicciardini, +melancholy almost to death, and that in an instant. But this is as clear as +the sun, and needs no further illustration. +</div> +<div class="subsection"> +<h4><a name="1.2.4.6"></a>SUBSECT. VI.—<i>Poverty and Want, Causes of Melancholy</i>.</h4> + +<p>Poverty and want are so violent oppugners, so unwelcome guests, so much +abhorred of all men, that I may not omit to speak of them apart. Poverty, +although (if considered aright, to a wise, understanding, truly regenerate, +and contented man) it be <span lang="la">donum Dei</span>, a blessed estate, the way to heaven, +as <a href="#note2203">[2203]</a>Chrysostom calls it, God's gift, the mother of modesty, and much +to be preferred before riches (as shall be shown in his <a href="#note2204">[2204]</a>place), yet +as it is esteemed in the world's censure, it is a most odious calling, vile +and base, a severe torture, <span lang="la">summum scelus</span>, a most intolerable burden; we +<a href="#note2205">[2205]</a>shun it all, <span lang="la">cane pejus et angue</span> (worse than a dog or a snake), we +abhor the name of it, <a href="#note2206">[2206]</a><span lang="la">Paupertas fugitur, totoque arcessitur orbe</span>, +as being the fountain of all other miseries, cares, woes, labours, and +grievances whatsoever. To avoid which, we will take any pains,—<span lang="la">extremos +currit mercator ad Indos</span>, we will leave no haven, no coast, no creek of +the world unsearched, though it be to the hazard of our lives, we will dive +to the bottom of the sea, to the bowels of the earth, <a href="#note2207">[2207]</a>five, six, +seven, eight, nine hundred fathom deep, through all five zones, and both +extremes of heat and cold: we will turn parasites and slaves, prostitute +ourselves, swear and lie, damn our bodies and souls, forsake God, abjure +religion, steal, rob, murder, rather than endure this insufferable yoke of +poverty, which doth so tyrannise, crucify, and generally depress us. + +<p>For look into the world, and you shall see men most part esteemed according +to their means, and happy as they are rich: <a href="#note2208">[2208]</a><span lang="la">Ubique tanti quisque +quantum habuit fuit</span>. If he be likely to thrive, and in the way of +preferment, who but he? In the vulgar opinion, if a man be wealthy, no +matter how he gets it, of what parentage, how qualified, how virtuously +endowed, or villainously inclined; let him be a bawd, a gripe, an usurer, a +villain, a pagan, a barbarian, a wretch, <a href="#note2209">[2209]</a>Lucian's tyrant, “on whom +you may look with less security than on the sun;” so that he be rich (and +liberal withal) he shall be honoured, admired, adored, reverenced, and +highly <a href="#note2210">[2210]</a>magnified. “The rich is had in reputation because of his +goods,” <span class="bibcite">Eccl. x. 31</span>. He shall be befriended: “for riches gather many +friends,” <span class="bibcite">Prov. xix. 4</span>,—<span lang="la">multos numerabit amicos</span>, all <a href="#note2211">[2211]</a>happiness +ebbs and flows with his money. He shall be accounted a gracious lord, a +Mecaenas, a benefactor, a wise, discreet, a proper, a valiant, a fortunate +man, of a generous spirit, <span lang="la">Pullus Jovis, et gallinae, filius albae</span>: a +hopeful, a good man, a virtuous, honest man. <span lang="la">Quando ego ie Junonium +puerum, et matris partum vere aureum</span>, as <a href="#note2212">[2212]</a>Tully said of Octavianus, +while he was adopted Caesar, and an heir <a href="#note2213">[2213]</a>apparent of so great a +monarchy, he was a golden child. All <a href="#note2214">[2214]</a>honour, offices, applause, +grand titles, and turgent epithets are put upon him, <span lang="la">omnes omnia bona +dicere</span>; all men's eyes are upon him, God bless his good worship, his +honour; <a href="#note2215">[2215]</a>every man speaks well of him, every man presents him, seeks +and sues to him for his love, favour, and protection, to serve him, belong +unto him, every man riseth to him, as to Themistocles in the Olympics, if +he speak, as of Herod, <span lang="la">Vox Dei, non hominis</span>, the voice of God, not of +man. All the graces, Veneres, pleasures, elegances attend him, <a href="#note2216">[2216]</a> +golden fortune accompanies and lodgeth with him; and as to those Roman +emperors, is placed in his chamber. +<div class="poem" lang="la"> +<div class="line"><a href="#note2217">[2217]</a>———Secura naviget aura,</div> +<div class="line">Fortunamque suo temperet arbitrio:</div> +</div> +he may sail as he will himself, and temper his estate at his pleasure, +jovial days, splendour and magnificence, sweet music, dainty fare, the good +things, and fat of the land, fine clothes, rich attires, soft beds, down +pillows are at his command, all the world labours for him, thousands of +artificers are his slaves to drudge for him, run, ride, and post for him: +<a href="#note2218">[2218]</a>Divines (for <span lang="la">Pythia Philippisat</span>) lawyers, physicians, +philosophers, scholars are his, wholly devote to his service. Every man +seeks his <a href="#note2219">[2219]</a>acquaintance, his kindred, to match with him, though he be +an oaf, a ninny, a monster, a goose-cap, <span lang="la">uxorem ducat Danaen</span>, <a href="#note2220">[2220]</a>when, +and whom he will, <span lang="la">hunc optant generum Rex et Regina</span>—he is an excellent +<a href="#note2221">[2221]</a>match for my son, my daughter, my niece, &c. <span lang="la">Quicquid calcaverit +hic, Rosa fiet</span>, let him go whither he will, trumpets sound, bells ring, +&c., all happiness attends him, every man is willing to entertain him, he +sups in <a href="#note2222">[2222]</a>Apollo wheresoever he comes; what preparation is made for +his <a href="#note2223">[2223]</a>entertainment? fish and fowl, spices and perfumes, all that sea +and land affords. What cookery, masking, mirth to exhilarate his person? +<div class="poem" lang="la"> +<div class="line"><a href="#note2224">[2224]</a>Da Trebio, pone ad Trebium, vis frater ab illia</div> +<div class="line">Ilibus?———</div> +</div> +What dish will your good worship eat of? +<div class="poem" lang="la"> +<div class="line"><a href="#note2225">[2225]</a>———dulcia poma,</div> +<div class="line">Et quoscunque feret cultus tibi fundus honores,</div> +<div class="line">Ante Larem, gustet venerabilior Lare dives.</div> +</div> +<div class="poem"> +<div class="line">Sweet apples, and whate'er thy fields afford,</div> +<div class="line">Before thy Gods be serv'd, let serve thy Lord.</div> +</div> +What sport will your honour have? hawking, hunting, fishing, fowling, +bulls, bears, cards, dice, cocks, players, tumblers, fiddlers, jesters, +&c., they are at your good worship's command. Fair houses, gardens, +orchards, terraces, galleries, cabinets, pleasant walks, delightsome +places, they are at hand: <a href="#note2226">[2226]</a><span lang="la">in aureis lac, vinum in argenteis, +adolescentulae ad nutum speciosae</span>, wine, wenches, &c. a Turkish paradise, a +heaven upon earth. Though he be a silly soft fellow, and scarce have common +sense, yet if he be borne to fortunes (as I have said) <a href="#note2227">[2227]</a><span lang="la">jure +haereditario sapere jubetur</span>, he must have honour and office in his course: +<a href="#note2228">[2228]</a><span lang="la">Nemo nisi dives honore dignus</span> (Ambros. <span class="cite">offic. 21.</span>) none so worthy +as himself: he shall have it, <span lang="la">atque esto quicquid Servius aut Labeo</span>. Get +money enough and command <a href="#note2229">[2229]</a>kingdoms, provinces, armies, hearts, hands, +and affections; thou shalt have popes, patriarchs to be thy chaplains and +parasites: thou shalt have (Tamerlane-like) kings to draw thy coach, queens +to be thy laundresses, emperors thy footstools, build more towns and cities +than great Alexander, Babel towers, pyramids and Mausolean tombs, &c. +command heaven and earth, and tell the world it is thy vassal, <span lang="la">auro emitur +diadema, argento caelum panditur, denarius philosophum conducit, nummus jus +cogit, obolus literatum pascit, metallum sanitatem conciliat, aes amicos +conglutinat</span>.<a href="#note2230">[2230]</a>And therefore not without good cause, John de Medicis, +that rich Florentine, when he lay upon his death-bed, calling his sons, +Cosmo and Laurence, before him, amongst other sober sayings, repeated this, +<span lang="la">animo quieto digredior, quod vos sanos et divites post me relinquam</span>, “It +doth me good to think yet, though I be dying, that I shall leave you, my +children, sound and rich:” for wealth sways all. It is not with us, as +amongst those Lacedaemonian senators of Lycurgus in Plutarch, “He preferred +that deserved best, was most virtuous and worthy of the place, <a href="#note2231">[2231]</a>not +swiftness, or strength, or wealth, or friends carried it in those days:” +but <span lang="la">inter optimos optimus, inter temperantes temperantissimus</span>, the most +temperate and best. We have no aristocracies but in contemplation, all +oligarchies, wherein a few rich men domineer, do what they list, and are +privileged by their greatness. <a href="#note2232">[2232]</a>They may freely trespass, and do as +they please, no man dare accuse them, no not so much as mutter against +them, there is no notice taken of it, they may securely do it, live after +their own laws, and for their money get pardons, indulgences, redeem their +souls from purgatory and hell itself,—<span lang="la">clausum possidet arca Jovem</span>. Let +them be epicures, or atheists, libertines, Machiavellians, (as they often +are) <a href="#note2233">[2233]</a><span lang="la">Et quamvis perjuris erit, sine gente, cruentus</span>, they may go +to heaven through the eye of a needle, if they will themselves, they may be +canonised for saints, they shall be <a href="#note2234">[2234]</a>honourably interred in Mausolean +tombs, commended by poets, registered in histories, have temples and +statues erected to their names,—<span lang="la">e manibus illis—nascentur violae</span>.—If he +be bountiful in his life, and liberal at his death, he shall have one to +swear, as he did by Claudius the Emperor in Tacitus, he saw his soul go to +heaven, and be miserably lamented at his funeral. <span lang="la">Ambubalarum collegia, +&c. Trimalcionis topanta</span> in Petronius <span lang="la">recta in caelum abiit</span>, went right +to heaven: a, base quean, <a href="#note2235">[2235]</a>“thou wouldst have scorned once in thy +misery to have a penny from her;” and why? <span lang="la">modio nummos metiit</span>, she +measured her money by the bushel. These prerogatives do not usually belong +to rich men, but to such as are most part seeming rich, let him have but a +good <a href="#note2236">[2236]</a>outside, he carries it, and shall be adored for a god, as +<a href="#note2237">[2237]</a>Cyrus was amongst the Persians, <span lang="la">ob splendidum apparatum</span>, for his +gay attires; now most men are esteemed according to their clothes. In our +gullish times, whom you peradventure in modesty would give place to, as +being deceived by his habit, and presuming him some great worshipful man, +believe it, if you shall examine his estate, he will likely be proved a +serving man of no great note, my lady's tailor, his lordship's barber, or +some such gull, a Fastidius Brisk, Sir Petronel Flash, a mere outside. Only +this respect is given him, that wheresoever he comes, he may call for what +he will, and take place by reason of his outward habit. + +<p>But on the contrary, if he be poor, <span class="bibcite">Prov. xv. 15</span>, “all his days are +miserable,” he is under hatches, dejected, rejected and forsaken, poor in +purse, poor in spirit; <a href="#note2238">[2238]</a><span lang="la">prout res nobis fluit, ita et animus se +habet</span>; <a href="#note2239">[2239]</a>money gives life and soul. Though he be honest, wise, +learned, well-deserving, noble by birth, and of excellent good parts; yet +in that he is poor, unlikely to rise, come to honour, office, or good +means, he is contemned, neglected, <span lang="la">frustra sapit, inter literas esurit, +amicus molestus</span>. <a href="#note2240">[2240]</a>“If he speak, what babbler is this?” <span class="bibcite">Ecclus</span>, his +nobility without wealth, is <a href="#note2241">[2241]</a><span lang="la">projecta vilior alga</span>, and he not +esteemed: <span lang="la">nos viles pulli nati infelicibus ovis</span>, if once poor, we are +metamorphosed in an instant, base slaves, villains, and vile drudges; +<a href="#note2242">[2242]</a>for to be poor, is to be a knave, a fool, a wretch, a wicked, an +odious fellow, a common eyesore, say poor and say all; they are born to +labour, to misery, to carry burdens like juments, <span lang="la">pistum stercus comedere</span> +with Ulysses' companions, and as Chremilus objected in Aristophanes, <a href="#note2243">[2243]</a> +<span lang="la">salem lingere</span>, lick salt, to empty jakes, fay channels, <a href="#note2244">[2244]</a>carry out +dirt and dunghills, sweep chimneys, rub horse-heels, &c. I say nothing of +Turks, galley-slaves, which are bought <a href="#note2245">[2245]</a>and sold like juments, or +those African Negroes, or poor <a href="#note2246">[2246]</a>Indian drudges, <span lang="la">qui indies hinc inde +deferendis oneribus occumbunt, nam quod apud nos boves et asini vehunt, +trahunt</span>, &c. <a href="#note2247">[2247]</a><span lang="la">Id omne misellis Indis</span>, they are ugly to behold, and +though erst spruce, now rusty and squalid, because poor, <a href="#note2248">[2248]</a><span lang="la">immundas +fortunas aquum est squalorem sequi</span>, it is ordinarily so. <a href="#note2249">[2249]</a>“Others +eat to live, but they live to drudge,” <a href="#note2250">[2250]</a><span lang="la">servilis et misera gens +nihil recusare audet</span>, a servile generation, that dare refuse no +task.—<a href="#note2251">[2251]</a><span lang="la">Heus tu Dromo, cape hoc flabellum, ventulum hinc facito +dum lavamus</span>, sirrah blow wind upon us while we wash, and bid your fellow +get him up betimes in the morning, be it fair or foul, he shall run fifty +miles afoot tomorrow, to carry me a letter to my mistress, <span lang="la">Socia ad +pistrinam</span>, Socia shall tarry at home and grind malt all day long, Tristan +thresh. Thus are they commanded, being indeed some of them as so many +footstools for rich men to tread on, blocks for them to get on horseback, +or as <a href="#note2252">[2252]</a>“walls for them to piss on.” They are commonly such people, +rude, silly, superstitious idiots, nasty, unclean, lousy, poor, dejected, +slavishly humble: and as <a href="#note2253">[2253]</a>Leo Afer observes of the commonalty of +Africa, <span lang="la">natura viliores sunt, nec apud suos duces majore in precio quam si +canes essent</span>: <a href="#note2254">[2254]</a>base by nature, and no more esteemed than dogs, +<span lang="la">miseram, laboriosam, calamitosam vitam agunt, et inopem, infelicem, +rudiores asinis, ut e brutis plane natos dicas</span>: no learning, no knowledge, +no civility, scarce common, sense, nought but barbarism amongst them, +<span lang="la">belluino more vivunt, neque calceos gestant, neque vestes</span>, like rogues +and vagabonds, they go barefooted and barelegged, the soles of their feet +being as hard as horse-hoofs, as <a href="#note2255">[2255]</a>Radzivilus observed at Damietta in +Egypt, leading a laborious, miserable, wretched, unhappy life, <a href="#note2256">[2256]</a>“like +beasts and juments, if not worse:” (for a <a href="#note2257">[2257]</a>Spaniard in Incatan, sold +three Indian boys for a cheese, and a hundred Negro slaves for a horse) +their discourse is scurrility, their <span lang="la">summum bonum</span>, a pot of ale. There is +not any slavery which these villains will not undergo, <span lang="la">inter illos +plerique latrinas evacuant, alii culinariam curant, alii stabularios +agunt, urinatores et id genus similia exercent</span>, &c. like those people +that dwell in the <a href="#note2258">[2258]</a>Alps, chimney-sweepers, jakes-farmers, +dirt-daubers, vagrant rogues, they labour hard some, and yet cannot get +clothes to put on, or bread to eat. For what can filthy poverty give else, +but <a href="#note2259">[2259]</a>beggary, fulsome nastiness, squalor, contempt, drudgery, labour, +ugliness, hunger and thirst; <span lang="la">pediculorum, et pulicum numerum</span>? as <a href="#note2260">[2260]</a> +he well followed it in Aristophanes, fleas and lice, <span lang="la">pro pallio vestem +laceram, et pro pulvinari lapidem bene magnum ad caput</span>, rags for his +raiment, and a stone for his pillow, <span lang="la">pro cathedra, ruptae caput urnae</span>, he +sits in a broken pitcher, or on a block for a chair, <span lang="la">et malvae, ramos pro +panibus comedit</span>, he drinks water, and lives on wort leaves, pulse, like a +hog, or scraps like a dog, <span lang="la">ut nunc nobis vita afficitur, quis non putabit +insaniam esse, infelicitatemque</span>? as Chremilus concludes his speech, as we +poor men live nowadays, who will not take our life to be <a href="#note2261">[2261]</a> +infelicity, misery, and madness? + +<p>If they be of little better condition than those base villains, +hunger-starved beggars, wandering rogues, those ordinary slaves, and +day-labouring drudges; yet they are commonly so preyed upon by <a href="#note2262">[2262]</a> +polling officers for breaking the laws, by their tyrannising landlords, so +flayed and fleeced by perpetual <a href="#note2263">[2263]</a>exactions, that though they do +drudge, fare hard, and starve their genius, they cannot live in <a href="#note2264">[2264]</a>some +countries; but what they have is instantly taken from them, the very care +they take to live, to be drudges, to maintain their poor families, their +trouble and anxiety “takes away their sleep,” <span class="bibcite">Sirac. xxxi. 1</span>, it makes them +weary of their lives: when they have taken all pains, done their utmost and +honest endeavours, if they be cast behind by sickness, or overtaken with +years, no man pities them, hard-hearted and merciless, uncharitable as they +are, they leave them so distressed, to beg, steal, murmur, and <a href="#note2265">[2265]</a> +rebel, or else starve. The feeling and fear of this misery compelled those +old Romans, whom Menenius Agrippa pacified, to resist their governors: +outlaws, and rebels in most places, to take up seditious arms, and in all +ages hath caused uproars, murmurings, seditions, rebellions, thefts, +murders, mutinies, jars and contentions in every commonwealth: grudging, +repining, complaining, discontent in each private family, because they want +means to live according to their callings, bring up their children, it +breaks their hearts, they cannot do as they would. No greater misery than +for a lord to have a knight's living, a gentleman a yeoman's, not to be +able to live as his birth and place require. Poverty and want are generally +corrosives to all kinds of men, especially to such as have been in good and +flourishing estate, are suddenly distressed, <a href="#note2266">[2266]</a>nobly born, liberally +brought up, and, by some disaster and casualty miserably dejected. For the +rest, as they have base fortunes, so have they base minds correspondent, +like beetles, <span lang="la">e stercore orti, e stercore victus, in stercore delicium</span>, +as they were obscurely born and bred, so they delight in obscenity; they +are not thoroughly touched with it. <span lang="la">Angustas animas angusto in pectore +versant</span>. <a href="#note2267">[2267]</a>Yet, that which is no small cause of their torments, if +once they come to be in distress, they are forsaken of their fellows, most +part neglected, and left unto themselves; as poor <a href="#note2268">[2268]</a>Terence in Rome +was by Scipio, Laelius, and Furius, his great and noble friends. +<div class="poem" lang="la"> +<div class="line">Nil Publius Scipio profuit, nil ei Laelius, nil Furius,</div> +<div class="line">Tres per idem tempus qui agitabant nobiles facillime,</div> +<div class="line">Horum ille opera ne domum quident habuit conductitiam.<a href="#note2269">[2269]</a></div> +</div> +'Tis generally so, <span lang="la">Tempora si fuerint nubila, solus eris</span>, he is left cold +and comfortless, <span lang="la">nullas ad amissas ibit amicus opes</span>, all flee from him as +from a rotten wall, now ready to fall on their heads. <span class="bibcite">Prov. xix. 1.</span> +“Poverty separates them from their <a href="#note2270">[2270]</a>neighbours.” +<div class="poem" lang="la"> +<div class="line"><a href="#note2271">[2271]</a>Dum fortuna favet vultum servatis amici,</div> +<div class="line">Cum cecidit, turpi vertitis ora fuga.</div> +</div> +<div class="poem"> +<div class="line">Whilst fortune favour'd, friends, you smil'd on me,</div> +<div class="line">But when she fled, a friend I could not see.</div> +</div> +Which is worse yet, if he be poor <a href="#note2272">[2272]</a>every man contemns him, insults +over him, oppresseth him, scoffs at, aggravates his misery. +<div class="poem" lang="la"> +<div class="line"><a href="#note2273">[2273]</a>Quum caepit quassata domus subsidere, partes</div> +<div class="line">In proclinatas omne recumbit onus.</div> +</div> +<div class="poem"> +<div class="line">When once the tottering house begins to shrink,</div> +<div class="line">Thither comes all the weight by an instinct.</div> +</div> +Nay they are odious to their own brethren, and dearest friends, <span class="bibcite">Pro. xix. +7</span>. “His brethren hate him if he be poor,” <a href="#note2274">[2274]</a><span lang="la">omnes vicini oderunt</span>, +“his neighbours hate him,” Pro. xiv. 20, <a href="#note2275">[2275]</a><span lang="la">omnes me noti ac ignoti +deserunt</span>, as he complained in the comedy, friends and strangers, all +forsake me. Which is most grievous, poverty makes men ridiculous, <span lang="la">Nil +habet infelix paupertas durius in se, quam quod ridiculos homines facit</span>, +they must endure <a href="#note2276">[2276]</a>jests, taunts, flouts, blows of their betters, and +take all in good part to get a meal's meat: <a href="#note2277">[2277]</a><span lang="la">magnum pauperies +opprobrium, jubet quidvis et facere et pati</span>. He must turn parasite, +jester, fool, <span lang="la">cum desipientibus desipere</span>; saith <a href="#note2278">[2278]</a>Euripides, slave, +villain, drudge to get a poor living, apply himself to each man's humours, +to win and please, &c., and be buffeted when he hath all done, as Ulysses +was by Melanthius <a href="#note2279">[2279]</a>in Homer, be reviled, baffled, insulted over, for +<a href="#note2280">[2280]</a><span lang="la">potentiorum stultitia perferenda est</span>, and may not so much as +mutter against it. He must turn rogue and villain; for as the saying is, +<span lang="la">Necessitas cogit ad turpia</span>, poverty alone makes men thieves, rebels, +murderers, traitors, assassins, “because of poverty we have sinned,” <span class="bibcite">Ecclus. +xxvii. 1</span>, swear and forswear, bear false witness, lie, dissemble, anything, +as I say, to advantage themselves, and to relieve their necessities: <a href="#note2281">[2281]</a> +<span lang="la">Culpae scelerisque magistra est</span>, when a man is driven to his shifts, what +will he not do? +<div class="poem" lang="la"> +<div class="line"><a href="#note2282">[2282]</a>———si miserum fortuna Sinonem</div> +<div class="line">Finxit, vanum etiam mendacemque improba finget.</div> +</div> +he will betray his father, prince, and country, turn Turk, forsake +religion, abjure God and all, <span lang="la">nulla tam horrenda proditio, quam illi lucri +causa</span> (saith <a href="#note2283">[2283]</a>Leo Afer) <span lang="la">perpetrare nolint</span>. <a href="#note2284">[2284]</a>Plato, +therefore, calls poverty, “thievish, sacrilegious, filthy, wicked, and +mischievous:” and well he might. For it makes many an upright man +otherwise, had he not been in want, to take bribes, to be corrupt, to do +against his conscience, to sell his tongue, heart, hand, &c., to be +churlish, hard, unmerciful, uncivil, to use indirect means to help his +present estate. It makes princes to exact upon their subjects, great men +tyrannise, landlords oppress, justice mercenary, lawyers vultures, +physicians harpies, friends importunate, tradesmen liars, honest men +thieves, devout assassins, great men to prostitute their wives, daughters, +and themselves, middle sort to repine, commons to mutiny, all to grudge, +murmur, and complain. A great temptation to all mischief, it compels some +miserable wretches to counterfeit several diseases, to dismember, make +themselves blind, lame, to have a more plausible cause to beg, and lose +their limbs to recover their present wants. Jodocus Damhoderius, a lawyer +of Bruges, <span class="cite">praxi rerum criminal. c. 112.</span> hath some notable examples of +such counterfeit cranks, and every village almost will yield abundant +testimonies amongst us; we have dummerers, Abraham men, &c. And that which +is the extent of misery, it enforceth them through anguish and +wearisomeness of their lives, to make away themselves; they had rather be +hanged, drowned, &c., than to live without means. +<div class="poem" lang="la"> +<div class="line"><a href="#note2285">[2285]</a>In mare caetiferum, ne te premat aspera egestas,</div> +<div class="line">Desili, et a celsis corrue Cerne jugis.</div> +</div> +<div class="poem"> +<div class="couplet"> +<div class="line">Much better 'tis to break thy neck,</div> +<div class="line">Or drown thyself i' the sea,</div> +</div> +<div class="couplet"> +<div class="line">Than suffer irksome poverty;</div> +<div class="line">Go make thyself away.</div> +</div> +</div> +A Sybarite of old, as I find it registered in <a href="#note2286">[2286]</a>Athenaeus, supping in +Phiditiis in Sparta, and observing their hard fare, said it was no marvel +if the Lacedaemonians were valiant men; “for his part, he would rather run +upon a sword point (and so would any man in his wits,) than live with such +base diet, or lead so wretched a life.” <a href="#note2287">[2287]</a>In Japonia, 'tis a common +thing to stifle their children if they be poor, or to make an abortion, +which Aristotle commends. In that civil commonwealth of China, <a href="#note2288">[2288]</a>the +mother strangles her child, if she be not able to bring it up, and had +rather lose, than sell it, or have it endure such misery as poor men do. +Arnobius, <span class="cite">lib. 7, adversus gentes</span>, <a href="#note2289">[2289]</a>Lactantius, <span class="cite">lib. 5. cap. 9.</span> +objects as much to those ancient Greeks and Romans, “they did expose their +children to wild beasts, strangle, or knock out their brains against a +stone, in such cases.” If we may give credit to <a href="#note2290">[2290]</a>Munster, amongst us +Christians in Lithuania, they voluntarily mancipate and sell themselves, +their wives and children to rich men, to avoid hunger and beggary; <a href="#note2291">[2291]</a> +many make away themselves in this extremity. Apicius the Roman, when he +cast up his accounts, and found but 100,000 crowns left, murdered himself +for fear he should be famished to death. P. Forestus, in his medicinal +observations, hath a memorable example of two brothers of Louvain that, +being destitute of means, became both melancholy, and in a discontented +humour massacred themselves. Another of a merchant, learned, wise otherwise +and discreet, but out of a deep apprehension he had of a loss at seas, +would not be persuaded but as <a href="#note2292">[2292]</a>Ventidius in the poet, he should die a +beggar. In a word, thus much I may conclude of poor men, that though they +have good <a href="#note2293">[2293]</a>parts they cannot show or make use of them: <a href="#note2294">[2294]</a><span lang="la">ab +inopia ad virtutem obsepta est via</span>, 'tis hard for a poor man to <a href="#note2295">[2295]</a> +rise, <span lang="la">haud facile emergunt, quorum virtutibus obstat res angusta domi</span>. +<a href="#note2296">[2296]</a>“The wisdom of the poor is despised, and his words are not heard.” +<span class="bibcite">Eccles. vi. 19</span>. His works are rejected, contemned, for the baseness and +obscurity of the author, though laudable and good in themselves, they will +not likely take. +<div class="poem" lang="la"> +<div class="line">Nulla placere diu, neque vivere carmina possunt,</div> +<div class="line">Quae scribuntur atquae potoribus.———</div> +</div> +“No verses can please men or live long that are written by water-drinkers.” +Poor men cannot please, their actions, counsels, consultations, projects, +are vilified in the world's esteem, <span lang="la">amittunt consilium in re</span>, which +Gnatho long since observed. <a href="#note2297">[2297]</a><span lang="la">Sapiens crepidas sibi nunquam nec +soleas fecit</span>, a wise man never cobbled shoes; as he said of old, but how +doth he prove it? I am sure we find it otherwise in our days, <a href="#note2298">[2298]</a> +<span lang="la">pruinosis horret facundia pannis</span>. Homer himself must beg if he want +means, and as by report sometimes he did <a href="#note2299">[2299]</a>“go from door to door, and +sing ballads, with a company of boys about him.” This common misery of +theirs must needs distract, make them discontent and melancholy, as +ordinarily they are, wayward, peevish, like a weary traveller, for <a href="#note2300">[2300]</a> +<span lang="la">Fames et mora bilem in nares conciunt</span>, still murmuring and repining: <span lang="la">Ob +inopiam morosi sunt, quibus est male</span>, as Plutarch quotes out of Euripides, +and that comical poet well seconds, +<div class="poem" lang="la"> +<div class="line"><a href="#note2301">[2301]</a>Omnes quibus res sunt minus secundae, nescio quomodo</div> +<div class="line">Suspitiosi, ad contumeliam omnia accipiunt magis,</div> +<div class="line">Propter suam impotentiam se credunt negligi.</div> +</div> +“If they be in adversity, they are more suspicious and apt to mistake: they +think themselves scorned by reason of their misery:” and therefore many +generous spirits in such cases withdraw themselves from all company, as +that comedian <a href="#note2302">[2302]</a>Terence is said to have done; when he perceived +himself to be forsaken and poor, he voluntarily banished himself to +Stymphalus, a base town in Arcadia, and there miserably died. +<div class="poem" lang="la"> +<div class="line"><a href="#note2303">[2303]</a>———ad summam inopiam redactus,</div> +<div class="line">Itaque e conspectu omnium abiit Graeciae in terram ultimam.</div> +</div> +Neither is it without cause, for we see men commonly respected according to +their means, (<a href="#note2304">[2304]</a><span lang="la">an dives sit omnes quaerunt, nemo an bonus</span>) and +vilified if they be in bad clothes. <a href="#note2305">[2305]</a>Philophaemen the orator was set +to cut wood, because he was so homely attired, <a href="#note2306">[2306]</a>Terentius was placed +at the lower end of Cecilius' table, because of his homely outside. <a href="#note2307">[2307]</a> +Dante, that famous Italian poet, by reason his clothes were but mean, could +not be admitted to sit down at a feast. Gnatho scorned his old familiar +friend because of his apparel, <a href="#note2308">[2308]</a><span lang="la">Hominem video pannis, annisque +obsitum, hic ego illum contempsi prae me</span>. King Persius overcome sent a +letter to <a href="#note2309">[2309]</a>Paulus Aemilius, the Roman general; Persius P. Consuli. S. +but he scorned him any answer, <span lang="la">tacite exprobrans fortunam suam</span> (saith +mine author) upbraiding him with a present fortune. <a href="#note2310">[2310]</a>Carolus Pugnax, +that great duke of Burgundy, made H. Holland, late duke of Exeter, exiled, +run after his horse like a lackey, and would take no notice of him: <a href="#note2311">[2311]</a> +'tis the common fashion of the world. So that such men as are poor may +justly be discontent, melancholy, and complain of their present misery, and +all may pray with <a href="#note2312">[2312]</a>Solomon, “Give me, O Lord, neither riches nor +poverty; feed me with food convenient for me.” +</div> +<div class="subsection"> +<h4><a name="1.2.4.7"></a>SUBSECT. VII.—<i>A heap of other Accidents causing Melancholy, Death of Friends, Losses, &c.</i></h4> + +<p>In this labyrinth of accidental causes, the farther I wander, the more +intricate I find the passage, <span lang="la">multae ambages</span>, and new causes as so many +by-paths offer themselves to be discussed: to search out all, were an +Herculean work, and fitter for Theseus: I will follow mine intended thread; +and point only at some few of the chiefest. + +<p><i>Death of Friends</i>.] Amongst which, loss and death of friends may challenge +a first place, <span lang="la">multi tristantur</span>, as <a href="#note2313">[2313]</a>Vives well observes, <span lang="la">post +delicias, convivia, dies festos</span>, many are melancholy after a feast, +holiday, merry meeting, or some pleasing sport, if they be solitary by +chance, left alone to themselves, without employment, sport, or want their +ordinary companions, some at the departure of friends only whom they shall +shortly see again, weep and howl, and look after them as a cow lows after +her calf, or a child takes on that goes to school after holidays. <span lang="la">Ut me +levarat tuus adventus, sic discessus afflixit</span>, (which <a href="#note2314">[2314]</a>Tully writ +to Atticus) thy coming was not so welcome to me, as thy departure was +harsh. Montanus, <span class="cite">consil. 132.</span> makes mention of a country woman that +parting with her friends and native place, became grievously melancholy for +many years; and Trallianus of another, so caused for the absence of her +husband: which is an ordinary passion amongst our good wives, if their +husband tarry out a day longer than his appointed time, or break his hour, +they take on presently with sighs and tears, he is either robbed, or dead, +some mischance or other is surely befallen him, they cannot eat, drink, +sleep, or be quiet in mind, till they see him again. If parting of friends, +absence alone can work such violent effects, what shall death do, when they +must eternally be separated, never in this world to meet again? This is so +grievous a torment for the time, that it takes away their appetite, desire +of life, extinguisheth all delights, it causeth deep sighs and groans, +tears, exclamations, +<div class="poem" lang="la"> +<div class="line">(O dulce germen matris, o sanguis meus,</div> +<div class="line">Eheu tepentes, &c.—o flos tener.)<a href="#note2315">[2315]</a></div> +</div> +howling, roaring, many bitter pangs, <a href="#note2316">[2316]</a><span lang="la">lamentis gemituque et faemineo +ululatu Tecta fremunt</span>) and by frequent meditation extends so far +sometimes, <a href="#note2317">[2317]</a>“they think they see their dead friends continually in +their eyes,” <span lang="la">observantes imagines</span>, as Conciliator confesseth he saw his +mother's ghost presenting herself still before him. <span lang="la">Quod nimis miseri +volunt, hoc facile credunt</span>, still, still, still, that good father, that +good son, that good wife, that dear friend runs in their minds: <span lang="la">Totus +animus hac una cogitatione defixus est</span>, all the year long, as <a href="#note2318">[2318]</a>Pliny +complains to Romanus, “methinks I see Virginius, I hear Virginius, I talk +with Virginius,” &c. +<div class="poem" lang="la"> +<div class="line"><a href="#note2319">[2319]</a>Te sine, vae misero mihi, lilia nigra videntur,</div> +<div class="line">Pallentesque rosae, nec dulce rubens hyacinthus,</div> +<div class="line">Nullos nec myrtus, noc laurus spirat odores.</div> +</div> +They that are most staid and patient, are so furiously carried headlong by +the passion of sorrow in this case, that brave discreet men otherwise, +oftentimes forget themselves, and weep like children many months together, +<a href="#note2320">[2320]</a><em>as if that they to water would</em>, and will not be comforted. They +are gone, they are gone; what shall I do? +<div class="poem" lang="la"> +<div class="line">Abstulit atra dies et funere mersit acerbo,</div> +<div class="line">Quis dabit in lachrymas fontem mihi? quis satis altos</div> +<div class="line">Accendet gemitus, et acerbo verba dolori?</div> +<div class="line">Exhaurit pietas oculos, et hiantia frangit</div> +<div class="line">Pectora, nec plenos avido sinit edere questus,</div> +<div class="line">Magna adeo jactura premit, &c.</div> +</div> +<div class="poem"> +<div class="line">Fountains of tears who gives, who lends me groans,</div> +<div class="line">Deep sighs sufficient to express my moans?</div> +<div class="line">Mine eyes are dry, my breast in pieces torn,</div> +<div class="line">My loss so great, I cannot enough mourn.</div> +</div> +So Stroza Filius, that elegant Italian poet, in his Epicedium, bewails his +father's death, he could moderate his passions in other matters, (as he +confesseth) but not in this, lie yields wholly to sorrow, +<div class="poem" lang="la"> +<div class="line">Nunc fateor do terga malis, mens illa fatiscit,</div> +<div class="line">Indomitus quondam vigor et constantia mentis.</div> +</div> +How doth <a href="#note2321">[2321]</a>Quintilian complain for the loss of his son, to despair +almost: Cardan lament his only child in his book <span class="cite">de libris propriis</span>, and +elsewhere in many of his tracts, <a href="#note2322">[2322]</a>St. Ambrose his brother's death? +<span lang="la">an ego possum non cogitare de te, aut sine lachrymis cogitare? O amari +dies, o flebiles noctes</span>, &c. “Can I ever cease to think of thee, and to +think with sorrow? O bitter days, O nights of sorrow,” &c. Gregory +Nazianzen, that noble Pulcheria! <span lang="la">O decorem, &c. flos recens, pullulans</span>, +&c. Alexander, a man of most invincible courage, after Hephestion's death, +as Curtius relates, <span lang="la">triduum jacuit ad moriendum obstinatus</span>, lay three +days together upon the ground, obstinate, to die with him, and would +neither eat, drink, nor sleep. The woman that communed with Esdras (<span class="cite">lib. +2. cap. 10.</span>) when her son fell down dead. “fled into the field, and would +not return into the city, but there resolved to remain, neither to eat nor +drink, but mourn and fast until she died.” “Rachel wept for her children, +and would not be comforted because they were not.” <span class="bibcite">Matt. ii. 18</span>. So did +Adrian the emperor bewail his Antinous; Hercules, Hylas; Orpheus, Eurydice; +David, Absalom; (O my dear son Absalom) Austin his mother Monica, Niobe her +children, insomuch that the <a href="#note2323">[2323]</a>poets feigned her to be turned into a +stone, as being stupefied through the extremity of grief. <a href="#note2324">[2324]</a><span lang="la">Aegeas, +signo lugubri filii consternatus, in mare se proecipitatem dedit</span>, +impatient of sorrow for his son's death, drowned, himself. Our late +physicians are full of such examples. Montanus <span class="cite">consil. 242.</span> <a href="#note2325">[2325]</a>had a +patient troubled with this infirmity, by reason of her husband's death, +many years together. Trincavellius, <span class="cite">l. 1. c. 14.</span> hath such another, +almost in despair, after his <a href="#note2326">[2326]</a>mother's departure, <span lang="la">ut se ferme +proecipitatem daret</span>; and ready through distraction to make away himself: +and in his Fifteenth counsel, tells a story of one fifty years of age, +“that grew desperate upon his mother's death;” and cured by Fallopius, fell +many years after into a relapse, by the sudden death of a daughter which he +had, and could never after be recovered. The fury of this passion is so +violent sometimes, that it daunts whole kingdoms and cities. Vespasian's +death was pitifully lamented all over the Roman empire, <span lang="la">totus orbis +lugebat</span>, saith Aurelius Victor. Alexander commanded the battlements of +houses to be pulled down, mules and horses to have their manes shorn off, +and many common soldiers to be slain, to accompany his dear Hephestion's +death; which is now practised amongst the Tartars, when <a href="#note2327">[2327]</a>a great Cham +dieth, ten or twelve thousand must be slain, men and horses, all they meet; +and among those the <a href="#note2328">[2328]</a>Pagan Indians, their wives and servants +voluntarily die with them. Leo Decimus was so much bewailed in Rome after +his departure, that as Jovius gives out, <a href="#note2329">[2329]</a><span lang="la">communis salus, publica +hilaritas</span>, the common safety of all good fellowship, peace, mirth, and +plenty died with him, <span lang="la">tanquam eodem sepulchro cum Leone condita +lugebantur</span>: for it was a golden age whilst he lived, <a href="#note2330">[2330]</a>but after his +decease an iron season succeeded, <span lang="la">barbara vis et foeda vastitas, et dira +malorum omnium incommoda</span>, wars, plagues, vastity, discontent. When +Augustus Caesar died, saith Paterculus, <span lang="la">orbis ruinam timueramus</span>, we were +all afraid, as if heaven had fallen upon our heads. <a href="#note2331">[2331]</a>Budaeus records, +how that, at Lewis the Twelfth his death, <span lang="la">tam subita mutatio, ut qui prius +digito coelum attingere videbantur, nunc humi derepente serpere, sideratos +esse diceres</span>, they that were erst in heaven, upon a sudden, as if they had +been planet-strucken, lay grovelling on the ground; +<div class="poem" lang="la"> +<div class="line"><a href="#note2332">[2332]</a>Concussis cecidere animis, seu frondibus ingens</div> +<div class="line">Sylva dolet lapsis———</div> +</div> +they looked like cropped trees. <a href="#note2333">[2333]</a>At Nancy in Lorraine, when Claudia +Valesia, Henry the Second French king's sister, and the duke's wife +deceased, the temples for forty days were all shut up, no prayers nor +masses, but in that room where she was. The senators all seen in black, +“and for a twelvemonth's space throughout the city, they were forbid to +sing or dance.” +<div class="poem" lang="la"> +<div class="line"><a href="#note2334">[2334]</a>Non ulli pastos illis egre diebus</div> +<div class="line">Frigida (Daphne) boves ad flumina, nulla nec amnem</div> +<div class="line">Libavit quadrupes, nec graminis attigit herbam.</div> +</div> +<div class="poem"> +<div class="line">The swains forgot their sheep, nor near the brink</div> +<div class="line">Of running waters brought their herds to drink;</div> +<div class="line">The thirsty cattle, of themselves, abstained</div> +<div class="line">From water, and their grassy fare disdain'd.</div> +</div> +How were we affected here in England for our Titus, <span lang="la">deliciae, humani +generis</span>, Prince Henry's immature death, as if all our dearest friends' +lives had exhaled with his? <a href="#note2335">[2335]</a>Scanderbeg's death was not so much +lamented in Epirus. In a word, as <a href="#note2336">[2336]</a>he saith of Edward the First at +the news of Edward of Caernarvon his son's birth, <span lang="la">immortaliter gavisus</span>, +he was immortally glad, may we say on the contrary of friends' deaths, +<span lang="la">immortaliter gementes</span>, we are diverse of us as so many turtles, eternally +dejected with it. + +<p>There is another sorrow, which arises from the loss of temporal goods and +fortunes, which equally afflicts, and may go hand in hand with the +preceding; loss of time, loss of honour, office, of good name, of labour, +frustrate hopes, will much torment; but in my judgment, there is no torture +like unto it, or that sooner procureth this malady and mischief: +<div class="poem" lang="la"> +<div class="line"><a href="#note2337">[2337]</a>Ploratur lachrymis amissa pecunia veris:</div> +</div> +<div class="poem"> +<div class="line">Lost money is bewailed with grief sincere.</div> +</div> +it wrings true tears from our eyes, many sighs, much sorrow from our +hearts, and often causes habitual melancholy itself, Guianerius <span class="cite">tract. +15. 5.</span> repeats this for an especial cause: <a href="#note2338">[2338]</a>“Loss of friends, and +loss of goods, make many men melancholy, as I have often seen by continual +meditation of such things.” The same causes Arnoldus Villanovanus +inculcates, <span class="cite">Breviar. l. 1. c. 18.</span> <span lang="la">ex rerum amissione, damno, amicorum +morte</span>, &c. Want alone will make a man mad, to be <em>Sans argent</em> will cause +a deep and grievous melancholy. Many persons are affected like <a href="#note2339">[2339]</a> +Irishmen in this behalf, who if they have a good scimitar, had rather have +a blow on their arm, than their weapon hurt: they will sooner lose their +life, than their goods: and the grief that cometh hence, continueth long +(saith <a href="#note2340">[2340]</a>Plater) “and out of many dispositions, procureth an habit.” +<a href="#note2341">[2341]</a>Montanus and Frisemelica cured a young man of 22 years of age, that +so became melancholy, <span lang="la">ab amissam pecuniam</span>, for a sum of money which he +had unhappily lost. Sckenkius hath such another story of one melancholy, +because he overshot himself, and spent his stock in unnecessary building. +<a href="#note2342">[2342]</a>Roger that rich bishop of Salisbury, <span lang="la">exutus opibus et castris a +Rege Stephano</span>, spoiled of his goods by king Stephen, <span lang="la">vi doloris +absorptus, atque in amentiam versus, indecentia fecit</span>, through grief ran +mad, spoke and did he knew not what. Nothing so familiar, as for men in +such cases, through anguish of mind to make away themselves. A poor fellow +went to hang himself, (which Ausonius hath elegantly expressed in a neat +<a href="#note2343">[2343]</a>Epigram) but finding by chance a pot of money, flung away the rope, +and went merrily home, but he that hid the gold, when he missed it, hanged +himself with that rope which the other man had left, in a discontented +humour. +<div class="poem" lang="la"> +<div class="line">At qui condiderat, postquam non reperit aurum,</div> +<div class="line">Aptavit collo, quem reperit laqueum.</div> +</div> +Such feral accidents can want and penury produce. Be it by suretyship, +shipwreck, fire, spoil and pillage of soldiers, or what loss soever, it +boots not, it will work the like effect, the same desolation in provinces +and cities, as well as private persons. The Romans were miserably dejected +after the battle of Cannae, the men amazed for fear, the stupid women tore +their hair and cried. The Hungarians, when their king Ladislaus and bravest +soldiers were slain by the Turks, <span lang="la">Luctus publicus</span>, &c. The Venetians when +their forces were overcome by the French king Lewis, the French and Spanish +kings, pope, emperor, all conspired against them, at Cambray, the French +herald denounced open war in the senate: <span lang="la">Lauredane Venetorum dux</span>, &c., +and they had lost Padua, Brixia, Verona, Forum Julii, their territories in +the continent, and had now nothing left, but the city of Venice itself, <span lang="la">et +urbi quoque ipsi</span> (saith <a href="#note2344">[2344]</a>Bembus) <span lang="la">timendum putarent</span>, and the loss +of that was likewise to be feared, <span lang="la">tantus repente dolor omnes tenuit, ut +nunquam, alias</span>, &c., they were pitifully plunged, never before in such +lamentable distress. <i>Anno</i> 1527, when Rome was sacked by Burbonius, the +common soldiers made such spoil, that fair <a href="#note2345">[2345]</a>churches were turned to +stables, old monuments and books made horse-litter, or burned like straw; +relics, costly pictures defaced; altars demolished, rich hangings, carpets, +&c., trampled in the dirt. <a href="#note2346">[2346]</a>Their wives and loveliest daughters +constuprated by every base cullion, as Sejanus' daughter was by the hangman +in public, before their fathers and husbands' faces. Noblemen's children, +and of the wealthiest citizens, reserved for princes' beds, were prostitute +to every common soldier, and kept for concubines; senators and cardinals +themselves dragged along the streets, and put to exquisite torments, to +confess where their money was hid; the rest, murdered on heaps, lay +stinking in the streets; infants' brains dashed out before their mothers' +eyes. A lamentable sight it was to see so goodly a city so suddenly +defaced, rich citizens sent a begging to Venice, Naples, Ancona, &c., that +erst lived in all manner of delights. <a href="#note2347">[2347]</a>“Those proud palaces that even +now vaunted their tops up to heaven, were dejected as low as hell in an +instant.” Whom will not such misery make discontent? Terence the poet +drowned himself (some say) for the loss of his comedies, which suffered +shipwreck. When a poor man hath made many hungry meals, got together a +small sum, which he loseth in an instant; a scholar spent many an hour's +study to no purpose, his labours lost, &c., how should it otherwise be? I +may conclude with Gregory, <span lang="la">temporalium amor, quantum afficit, cum haeret +possessio, tantum quum subtrahitur, urit dolor</span>; riches do not so much +exhilarate us with their possession, as they torment us with their loss. + +<p>Next to sorrow still I may annex such accidents as procure fear; for +besides those terrors which I have <a href="#note2348">[2348]</a>before touched, and many other +fears (which are infinite) there is a superstitious fear, one of the three +great causes of fear in Aristotle, commonly caused by prodigies and dismal +accidents, which much trouble many of us, (<span lang="la">Nescio quid animus mihi +praesagit mali.</span>) As if a hare cross the way at our going forth, or a mouse +gnaw our clothes: if they bleed three drops at nose, the salt falls towards +them, a black spot appear in their nails, &c., with many such, which Delrio +<span class="cite">Tom. 2. l. 3. sect. 4.</span> Austin Niphus in his book <span class="cite">de Auguriis.</span> Polydore +Virg. <span class="cite">l. 3. de Prodigas</span>. Sarisburiensis <span class="cite">Polycrat. l. 1. c. 13.</span> discuss at +large. They are so much affected, that with the very strength of +imagination, fear, and the devil's craft, <a href="#note2349">[2349]</a>“they pull those +misfortunes they suspect, upon their own heads, and that which they fear, +shall come upon them,” as Solomon fortelleth, <span class="bibcite">Prov. x. 24.</span> and Isaiah +denounceth, <span class="bibcite">lxvi. 4.</span> which if <a href="#note2350">[2350]</a>“they could neglect and contemn, would +not come to pass,” <span lang="la">Eorum vires nostra resident opinione, ut morbi gravitas +?grotantium cogitatione</span>, they are intended and remitted, as our opinion is +fixed, more or less. <span lang="la">N. N. dat poenas</span>, saith <a href="#note2351">[2351]</a>Crato of such a one, +<span lang="la">utinam non attraheret</span>: he is punished, and is the cause of it <a href="#note2352">[2352]</a> +himself: + +<p><a href="#note2353">[2353]</a><span lang="la">Dum fata fugimus fata stulti incurrimus</span>, the thing that I feared, +saith Job, is fallen upon me. + +<p>As much we may say of them that are troubled with their fortunes; or ill +destinies foreseen: <span lang="la">multos angit praecientia malorum</span>: The foreknowledge +of what shall come to pass, crucifies many men: foretold by astrologers, or +wizards, <span lang="la">iratum ob coelum</span>, be it ill accident, or death itself: which +often falls out by God's permission; <span lang="la">quia daemonem timent</span> (saith +Chrysostom) <span lang="la">Deus ideo permittit accidere</span>. Severus, Adrian, Domitian, can +testify as much, of whose fear and suspicion, Sueton, Herodian, and the +rest of those writers, tell strange stories in this behalf. <a href="#note2354">[2354]</a>Montanus +<span class="cite">consil. 31.</span> hath one example of a young man, exceeding melancholy upon +this occasion. Such fears have still tormented mortal men in all ages, by +reason of those lying oracles, and juggling priests. <a href="#note2355">[2355]</a>There was a +fountain in Greece, near Ceres' temple in Achaia, where the event of such +diseases was to be known; “A glass let down by a thread,” &c. Amongst those +Cyanean rocks at the springs of Lycia, was the oracle of Thrixeus Apollo, +“where all fortunes were foretold, sickness, health, or what they would +besides:” so common people have been always deluded with future events. At +this day, <span lang="la">Metus futurorum maxime torquet Sinas</span>, this foolish fear, +mightily crucifies them in China: as <a href="#note2356">[2356]</a>Matthew Riccius the Jesuit +informeth us, in his commentaries of those countries, of all nations they +are most superstitious, and much tormented in this kind, attributing so +much to their divinators, <span lang="la">ut ipse metus fidem faciat</span>, that fear itself +and conceit, cause it to <a href="#note2357">[2357]</a>fall out: If he foretell sickness such a +day, that very time they will be sick, <span lang="la">vi metus afflicti in aegritudinem +cadunt</span>; and many times die as it is foretold. A true saying, <span lang="la">Timor +mortis, morte pejor</span>, the fear of death is worse than death itself, and the +memory of that sad hour, to some fortunate and rich men, “is as bitter as +gall,” <span class="bibcite">Eccl. xli. 1.</span> <span lang="la">Inquietam nobis vitam facit mortis metus</span>, a worse +plague cannot happen to a man, than to be so troubled in his mind; 'tis +<span lang="la">triste divortium</span>, a heavy separation, to leave their goods, with so much +labour got, pleasures of the world, which they have so deliciously enjoyed, +friends and companions whom they so dearly loved, all at once. Axicchus the +philosopher was bold and courageous all his life, and gave good precepts +<span lang="la">de contemnenda morte</span>, and against the vanity of the world, to others; but +being now ready to die himself, he was mightily dejected, <span lang="la">hac luce +privabor? his orbabor bonis</span>?<a href="#note2358">[2358]</a>he lamented like a child, &c. And +though Socrates himself was there to comfort him, <span lang="la">ubi pristina virtutum +jactatio O Axioche</span>? “where is all your boasted virtue now, my friend?” yet +he was very timorous and impatient of death, much troubled in his mind, +<span lang="la">Imbellis pavor et impatientia</span>, &c. “O Clotho,” Megapetus the tyrant in +Lucian exclaims, now ready to depart, “let me live a while longer. <a href="#note2359">[2359]</a>I +will give thee a thousand talents of gold, and two boles besides, which I +took from Cleocritus, worth a hundred talents apiece.” “Woe's me,” <a href="#note2360">[2360]</a> +saith another, “what goodly manors shall I leave! what fertile fields! what +a fine house! what pretty children! how many servants! who shall gather my +grapes, my corn? Must I now die so well settled? Leave all, so richly and +well provided? Woe's me, what shall I do?” <a href="#note2361">[2361]</a><span lang="la">Animula vagula, +blandula, qua nunc abibis in loca</span>? + +<p>To these tortures of fear and sorrow, may well be annexed curiosity, that +irksome, that tyrannising care, <span lang="la">nimia solicitudo</span>, <a href="#note2362">[2362]</a>“superfluous +industry about unprofitable things, and their qualities,” as Thomas defines +it: an itching humour or a kind of longing to see that which is not to be +seen, to do that which ought not to be done, to know that <a href="#note2363">[2363]</a>secret +which should not be known, to eat of the forbidden fruit. We commonly +molest and tire ourselves about things unfit and unnecessary, as Martha +troubled herself to little purpose. Be it in religion, humanity, magic, +philosophy, policy, any action or study, 'tis a needless trouble, a mere +torment. For what else is school divinity, how many doth it puzzle? what +fruitless questions about the Trinity, resurrection, election, +predestination, reprobation, hell-fire, &c., how many shall be saved, +damned? What else is all superstition, but an endless observation of idle +ceremonies, traditions? What is most of our philosophy but a labyrinth of +opinions, idle questions, propositions, metaphysical terms? Socrates, +therefore, held all philosophers, cavillers, and mad men, <span lang="la">circa subtilia +Cavillatores pro insanis habuit, palam eos arguens</span>, saith <a href="#note2364">[2364]</a>Eusebius, +because they commonly sought after such things <span lang="la">quae nec percipi a nobis +neque comprehendi posset</span>, or put case they did understand, yet they were +altogether unprofitable. For what matter is it for us to know how high the +Pleiades are, how far distant Perseus and Cassiopeia from us, how deep the +sea, &c., we are neither wiser, as he follows it, nor modester, nor better, +nor richer, nor stronger for the knowledge of it. <span lang="la">Quod supra nos nihil ad, +nos</span>, I may say the same of those genethliacal studies, what is astrology +but vain elections, predictions? all magic, but a troublesome error, a +pernicious foppery? physic, but intricate rules and prescriptions? +philology, but vain criticisms? logic, needless sophisms? metaphysics +themselves, but intricate subtleties, and fruitless abstractions? alchemy, +but a bundle of errors? to what end are such great tomes? why do we spend +so many years in their studies? Much better to know nothing at all, as +those barbarous Indians are wholly ignorant, than as some of us, to be so +sore vexed about unprofitable toys: <span lang="la">stultus labor est ineptiarum</span>, to +build a house without pins, make a rope of sand, to what end? <span lang="la">cui bono</span>? +He studies on, but as the boy told St. Austin, when I have laved the sea +dry, thou shalt understand the mystery of the Trinity. He makes +observations, keeps times and seasons; and as <a href="#note2365">[2365]</a>Conradus the emperor +would not touch his new bride, till an astrologer had told him a masculine +hour, but with what success? He travels into Europe, Africa, Asia, +searcheth every creek, sea, city, mountain, gulf, to what end? See one +promontory (said Socrates of old), one mountain, one sea, one river, and +see all. An alchemist spends his fortunes to find out the philosopher's +stone forsooth, cure all diseases, make men long-lived, victorious, +fortunate, invisible, and beggars himself, misled by those seducing +impostors (which he shall never attain) to make gold; an antiquary consumes +his treasure and time to scrape up a company of old coins, statues, rules, +edicts, manuscripts, &c., he must know what was done of old in Athens, +Rome, what lodging, diet, houses they had, and have all the present news at +first, though never so remote, before all others, what projects, counsels, +consultations, &c., <span lang="la">quid Juno in aurem insusurret Jovi</span>, what's now +decreed in France, what in Italy: who was he, whence comes he, which way, +whither goes he, &c. Aristotle must find out the motion of Euripus; Pliny +must needs see Vesuvius, but how sped they? One loseth goods, another his +life; Pyrrhus will conquer Africa first, and then Asia: he will be a sole +monarch, a second immortal, a third rich; a fourth commands. <a href="#note2366">[2366]</a> +<span lang="la">Turbine magno spes solicitae in urbibus errant</span>; we run, ride, take +indefatigable pains, all up early, down late, striving to get that which we +had better be without, (Ardelion's busybodies as we are) it were much +fitter for us to be quiet, sit still, and take our ease. His sole study is +for words, that they be—<span lang="la">Lepidae lexeis compostae, ut tesserulae omnes</span>, not +a syllable misplaced, to set out a stramineous subject: as thine is about +apparel, to follow the fashion, to be terse and polite, 'tis thy sole +business: both with like profit. His only delight is building, he spends +himself to get curious pictures, intricate models and plots, another is +wholly ceremonious about titles, degrees, inscriptions: a third is +over-solicitous about his diet, he must have such and such exquisite +sauces, meat so dressed, so far-fetched, <span lang="la">peregrini aeris volucres</span>, so +cooked, &c., something to provoke thirst, something anon to quench his +thirst. Thus he redeems his appetite with extraordinary charge to his +purse, is seldom pleased with any meal, whilst a trivial stomach useth all +with delight and is never offended. Another must have roses in winter, +<span lang="la">alieni temporis flores</span>, snow-water in summer, fruits before they can be +or are usually ripe, artificial gardens and fishponds on the tops of +houses, all things opposite to the vulgar sort, intricate and rare, or else +they are nothing worth. So busy, nice, curious wits, make that +insupportable in all vocations, trades, actions, employments, which to +duller apprehensions is not offensive, earnestly seeking that which others +so scornfully neglect. Thus through our foolish curiosity do we macerate +ourselves, tire our souls, and run headlong, through our indiscretion, +perverse will, and want of government, into many needless cares, and +troubles, vain expenses, tedious journeys, painful hours; and when all is +done, <span lang="la">quorsum haec? cui bono</span>? to what end? +<div class="poem" lang="la"> +<div class="line"><a href="#note2367">[2367]</a>Nescire velle quae Magister maximus</div> +<div class="line">Docere non vult, erudita inscitia est.</div> +</div> +<p><i>Unfortunate marriage</i>.] Amongst these passions and irksome accidents, +unfortunate marriage may be ranked: a condition of life appointed by God +himself in Paradise, an honourable and happy estate, and as great a +felicity as can befall a man in this world, <a href="#note2368">[2368]</a>if the parties can agree +as they ought, and live as <a href="#note2369">[2369]</a>Seneca lived with his Paulina; but if +they be unequally matched, or at discord, a greater misery cannot be +expected, to have a scold, a slut, a harlot, a fool, a fury or a fiend, +there can be no such plague. <span class="bibcite">Eccles. xxvi. 14</span>, “He that hath her is as if +he held a scorpion, &c.” <span class="bibcite">xxvi. 25</span>, “a wicked wife makes a sorry +countenance, a heavy heart, and he had rather dwell with a lion than keep +house with such a wife.” Her <a href="#note2370">[2370]</a>properties Jovianus Pontanus hath +described at large, <span class="cite">Ant. dial. Tom. 2</span>, under the name of Euphorbia. Or if +they be not equal in years, the like mischief happens. Cecilius in +<span class="cite">Agellius lib. 2. cap. 23</span>, complains much of an old wife, <span lang="la">dum ejus +morti inhio, egomet mortuus vivo inter vivos</span>, whilst I gape after her +death, I live a dead man amongst the living, or if they dislike upon any +occasion, +<div class="poem"> +<div class="line"><a href="#note2371">[2371]</a>Judge who that are unfortunately wed</div> +<div class="line">What 'tis to come into a loathed bed.</div> +</div> +The same inconvenience befalls women. +<div class="poem" lang="la"> +<div class="line"><a href="#note2372">[2372]</a>At vos o duri miseram lugete parentes,</div> +<div class="line">Si ferro aut laqueo laeva hac me exsolvere sorte</div> +<div class="line">Sustineo:———</div> +</div> +<div class="poem"> +<div class="line">Hard hearted parents both lament my fate,</div> +<div class="line">If self I kill or hang, to ease my state.</div> +</div> +<a href="#note2373">[2373]</a>A young gentlewoman in Basil was married, saith Felix Plater, +<span class="cite">observat. l. 1</span>, to an ancient man against her will, whom she could not +affect; she was continually melancholy, and pined away for grief; and +though her husband did all he could possibly to give her content, in a +discontented humour at length she hanged herself. Many other stories he +relates in this kind. Thus men are plagued with women; they again with men, +when they are of divers humours and conditions; he a spendthrift, she +sparing; one honest, the other dishonest, &c. Parents many times disquiet +their children, and they their parents. <a href="#note2374">[2374]</a>“A foolish son is an +heaviness to his mother.” <span lang="la">Injusta noverca</span>: a stepmother often vexeth a +whole family, is matter of repentance, exercise of patience, fuel of +dissension, which made Cato's son expostulate with his father, why he +should offer to marry his client Solinius' daughter, a young wench, <span lang="la">Cujus +causa novercam induceret</span>; what offence had he done, that he should marry +again? + +<p>Unkind, unnatural friends, evil neighbours, bad servants, debts and +debates, &c., 'twas Chilon's sentence, <span lang="la">comes aeris alieni et litis est +miseria</span>, misery and usury do commonly together; suretyship is the bane of +many families, <span lang="la">Sponde, praesto noxa est</span>: “he shall be sore vexed that is +surety for a stranger,” <span class="bibcite">Prov. xi. 15</span>, “and he that hateth suretyship is +sure.” Contention, brawling, lawsuits, falling out of neighbours and +friends.—<span lang="la">discordia demens</span> (Virg. <span class="cite">Aen. 6</span>,) are equal to the first, +grieve many a man, and vex his soul. <span lang="la">Nihil sane miserabilius eorum +mentibus</span>, (as <a href="#note2375">[2375]</a>Boter holds) “nothing so miserable as such men, full +of cares, griefs, anxieties, as if they were stabbed with a sharp sword, +fear, suspicion, desperation, sorrow, are their ordinary companions.” Our +Welshmen are noted by some of their <a href="#note2376">[2376]</a>own writers, to consume one +another in this kind; but whosoever they are that use it, these are their +common symptoms, especially if they be convict or overcome, <a href="#note2377">[2377]</a>cast in +a suit. Arius put out of a bishopric by Eustathius, turned heretic, and +lived after discontented all his life. <a href="#note2378">[2378]</a>Every repulse is of like +nature; <span lang="la">heu quanta de spe decidi</span>! Disgrace, infamy, detraction, will +almost effect as much, and that a long time after. Hipponax, a satirical +poet, so vilified and lashed two painters in his iambics, <span lang="la">ut ambo laqueo +se suffocarent</span>, <a href="#note2379">[2379]</a>Pliny saith, both hanged themselves. All +oppositions, dangers, perplexities, discontents, <a href="#note2380">[2380]</a>to live in any +suspense, are of the same rank: <span lang="la">potes hoc sub casu ducere somnos</span>? Who can +be secure in such cases? Ill-bestowed benefits, ingratitude, unthankful +friends, much disquiet and molest some. Unkind speeches trouble as many; +uncivil carriage or dogged answers, weak women above the rest, if they +proceed from their surly husbands, are as bitter as gall, and not to be +digested. A glassman's wife in Basil became melancholy because her husband +said he would marry again if she died. “No cut to unkindness,” as the +saying is, a frown and hard speech, ill respect, a browbeating, or bad +look, especially to courtiers, or such as attend upon great persons, is +present death: <span lang="la">Ingenium vultu statque caditque suo</span>, they ebb and flow +with their masters' favours. Some persons are at their wits' ends, if by +chance they overshoot themselves, in their ordinary speeches, or actions, +which may after turn to their disadvantage or disgrace, or have any secret +disclosed. Ronseus <span class="cite">epist. miscel. 2</span>, reports of a gentlewoman 25 years +old, that falling foul with one of her gossips, was upbraided with a secret +infirmity (no matter what) in public, and so much grieved with it, that she +did thereupon <span lang="la">solitudines quaerere omnes ab se ablegare, ac tandem in +gravissimam incidens melancholiam, contabescere</span>, forsake all company, +quite moped, and in a melancholy humour pine away. Others are as much +tortured to see themselves rejected, contemned, scorned, disabled, defamed, +detracted, undervalued, or <a href="#note2381">[2381]</a>“left behind their fellows.” Lucian +brings in Aetamacles, a philosopher in his <span class="cite">Lapith. convivio</span>, much +discontented that he was not invited amongst the rest, expostulating the +matter, in a long epistle, with Aristenetus their host. Praetextatus, a +robed gentleman in Plutarch, would not sit down at a feast, because he +might not sit highest, but went his ways all in a chafe. We see the common +quarrelings, that are ordinary with us, for taking of the wall, precedency, +and the like, which though toys in themselves, and things of no moment, yet +they cause many distempers, much heart-burning amongst us. Nothing pierceth +deeper than a contempt or disgrace, <a href="#note2382">[2382]</a>especially if they be generous +spirits, scarce anything affects them more than to be despised or vilified. +Crato, <span class="cite">consil. 16, l. 2</span>, exemplifies it, and common experience confirms +it. Of the same nature is oppression, <span class="bibcite">Ecclus. 77</span>, “surely oppression makes +a man mad,” loss of liberty, which made Brutus venture his life, Cato kill +himself, and <a href="#note2383">[2383]</a>Tully complain, <span lang="la">Omnem hilaritatem in perpetuum amisi</span>, +mine heart's broken, I shall never look up, or be merry again, <a href="#note2384">[2384]</a><span lang="la">haec +jactura intolerabilis</span>, to some parties 'tis a most intolerable loss. +Banishment a great misery, as Tyrteus describes it in an epigram of his, +<div class="poem" lang="la"> +<div class="couplet"> +<div class="line">Nam miserum est patria amissa, laribusque vagari</div> +<div class="line">Mendicum, et timida voce rogare cibos:</div> +</div> +<div class="couplet"> +<div class="line">Omnibus invisus, quocunque accesserit exul</div> +<div class="line">Semper erit, semper spretus egensque jacet, &c.</div> +</div> +</div> +<div class="poem"> +<div class="couplet"> +<div class="line">A miserable thing 'tis so to wander,</div> +<div class="line">And like a beggar for to whine at door,</div> +</div> +<div class="couplet"> +<div class="line">Contemn'd of all the world, an exile is,</div> +<div class="line">Hated, rejected, needy still and poor.</div> +</div> +</div> +Polynices in his conference with Jocasta in <a href="#note2385">[2385]</a>Euripides, reckons up +five miseries of a banished man, the least of which alone were enough to +deject some pusillanimous creatures. Oftentimes a too great feeling of our +own infirmities or imperfections of body or mind, will shrivel us up; as if +we be long sick: +<div class="poem" lang="la"> +<div class="line">O beata sanitas, te praesente, amaenum</div> +<div class="line">Ver florit gratiis, absque te nemo beatus:</div> +</div> +O blessed health! “thou art above all gold and treasure,” <span class="bibcite">Ecclus. xxx. 15</span>, +the poor man's riches, the rich man's bliss, without thee there can be no +happiness: or visited with some loathsome disease, offensive to others, or +troublesome to ourselves; as a stinking breath, deformity of our limbs, +crookedness, loss of an eye, leg, hand, paleness, leanness, redness, +baldness, loss or want of hair, &c., <span lang="la">hic ubi fluere caepit, diros ictus +cordi infert</span>, saith <a href="#note2386">[2386]</a>Synesius, he himself troubled not a little <span lang="la">ob +comae defectum</span>, the loss of hair alone, strikes a cruel stroke to the +heart. Acco, an old woman, seeing by chance her face in a true glass (for +she used false flattering glasses belike at other times, as most +gentlewomen do,) <span lang="la">animi dolore in insaniam delapsa est</span>, (Caelius Rhodiginus +<span class="cite">l. 17, c. 2</span>,) ran mad. <a href="#note2387">[2387]</a>Brotheus, the son of Vulcan, because he +was ridiculous for his imperfections, flung himself into the fire. Lais of +Corinth, now grown old, gave up her glass to Venus, for she could not abide +to look upon it. <a href="#note2388">[2388]</a><span lang="la">Qualis sum nolo, qualis eram nequeo</span>. Generally to +fair nice pieces, old age and foul linen are two most odious things, a +torment of torments, they may not abide the thought of it, +<div class="poem" lang="la"> +<div class="line"><a href="#note2389">[2389]</a>———o deorum</div> +<div class="line">Quisquis haec audis, utinam inter errem</div> +<div class="bob"> +<div class="line">Nuda leones,</div> +</div> +<div class="line">Antequam turpis macies decentes</div> +<div class="line">Occupet malas, teneraeque succus</div> +<div class="line">Defluat praedae, speciosa quaerro</div> +<div class="bob"> +<div class="line">Pascere tigres.</div> +</div> +</div> +<div class="poem"> +<div class="line">Hear me, some gracious heavenly power,</div> +<div class="line">Let lions dire this naked corse devour.</div> +<div class="line">My cheeks ere hollow wrinkles seize.</div> +<div class="line">Ere yet their rosy bloom decays:</div> +<div class="line">While youth yet rolls its vital flood,</div> +<div class="line">Let tigers friendly riot in my blood.</div> +</div> +To be foul, ugly, and deformed, much better be buried alive. Some are fair +but barren, and that galls them. “Hannah wept sore, did not eat, and was +troubled in spirit, and all for her barrenness,” <span class="bibcite">1 Sam. 1.</span> and <span class="bibcite">Gen. 30.</span> +Rachel said “in the anguish of her soul, give me a child, or I shall die:” +another hath too many: one was never married, and that's his hell, another +is, and that's his plague. Some are troubled in that they are obscure; +others by being traduced, slandered, abused, disgraced, vilified, or any +way injured: <span lang="la">minime miror eos</span> (as he said) <span lang="la">qui insanire occipiunt ex +injuria</span>, I marvel not at all if offences make men mad. Seventeen +particular causes of anger and offence Aristotle reckons them up, which for +brevity's sake I must omit. No tidings troubles one; ill reports, rumours, +bad tidings or news, hard hap, ill success, cast in a suit, vain hopes, or +hope deferred, another: expectation, <span lang="la">adeo omnibus in rebus molesta semper +est expectatio</span>, as <a href="#note2390">[2390]</a>Polybius observes; one is too eminent, another +too base born, and that alone tortures him as much as the rest: one is out +of action, company, employment; another overcome and tormented with worldly +cares, and onerous business. But what <a href="#note2391">[2391]</a>tongue can suffice to speak of +all? + +<p>Many men catch this malady by eating certain meats, herbs, roots, at +unawares; as henbane, nightshade, cicuta, mandrakes, &c. <a href="#note2392">[2392]</a>A company +of young men at Agrigentum in Sicily, came into a tavern; where after they +had freely taken their liquor, whether it were the wine itself, or +something mixed with it 'tis not yet known, <a href="#note2393">[2393]</a>but upon a sudden they +began to be so troubled in their brains, and their phantasy so crazed, that +they thought they were in a ship at sea, and now ready to be cast away by +reason of a tempest. Wherefore to avoid shipwreck and present drowning, +they flung all the goods in the house out at the windows into the street, +or into the sea, as they supposed; thus they continued mad a pretty season, +and being brought before the magistrate to give an account of this their +fact, they told him (not yet recovered of their madness) that what was done +they did for fear of death, and to avoid imminent danger: the spectators +were all amazed at this their stupidity, and gazed on them still, whilst +one of the ancientest of the company, in a grave tone, excused himself to +the magistrate upon his knees, <span lang="la">O viri Tritones, ego in imo jacui</span>, I +beseech your deities, &c. for I was in the bottom of the ship all the +while: another besought them as so many sea gods to be good unto them, and +if ever he and his fellows came to land again, <a href="#note2394">[2394]</a>he would build an +altar to their service. The magistrate could not sufficiently laugh at this +their madness, bid them sleep it out, and so went his ways. Many such +accidents frequently happen, upon these unknown occasions. Some are so +caused by philters, wandering in the sun, biting of a mad dog, a blow on +the head, stinging with that kind of spider called tarantula, an ordinary +thing if we may believe Skeuck. <span class="cite">l. 6. de Venenis</span>, in Calabria and +Apulia in Italy, Cardan, <span class="cite">subtil. l. 9.</span> Scaliger <span class="cite">exercitat. 185.</span> Their +symptoms are merrily described by Jovianus Pontanus, <span class="cite">Ant. dial.</span> how they +dance altogether, and are cured by music. <a href="#note2395">[2395]</a>Cardan speaks of certain +stones, if they be carried about one, which will cause melancholy and +madness; he calls them unhappy, as an <a href="#note2396">[2396]</a><span lang="la">adamant, selenites</span>, &c. +“which dry up the body, increase cares, diminish sleep:” Ctesias in +Persicis, makes mention of a well in those parts, of which if any man +drink, <a href="#note2397">[2397]</a>“he is mad for 24 hours.” Some lose their wits by terrible +objects (as elsewhere I have more <a href="#note2398">[2398]</a>copiously dilated) and life itself +many times, as Hippolitus affrighted by Neptune's seahorses, Athemas by +Juno's furies: but these relations are common in all writers. +<div class="poem" lang="la"> +<div class="line"><a href="#note2399">[2399]</a>Hic alias poteram, et plures subnectere causas,</div> +<div class="line">Sed jumenta vocant, et Sol inclinat, Eundum est.</div> +</div> +<div class="poem"> +<div class="line">Many such causes, much more could I say,</div> +<div class="line">But that for provender my cattle stay:</div> +<div class="line">The sun declines, and I must needs away.</div> +</div> +These causes if they be considered, and come alone, I do easily yield, can +do little of themselves, seldom, or apart (an old oak is not felled at a +blow) though many times they are all sufficient every one: yet if they +concur, as often they do, <span lang="la">vis unita fortior; et quae non obsunt singula, +multa nocent</span>, they may batter a strong constitution; as <a href="#note2400">[2400]</a>Austin +said, “many grains and small sands sink a ship, many small drops make a +flood,” &c., often reiterated; many dispositions produce an habit. +</div> +</div> +<div class="member"> +<h3><a name="1.2.5"></a>MEMB. V.</h3> +<div class="subsection"> +<h4><a name="1.2.5.1"></a>SUBSECT. I.—<i>Continent, inward, antecedent, next causes and how the body works on the mind</i>.</h4> + +<p>As a purlieu hunter, I have hitherto beaten about the circuit of the forest +of this microcosm, and followed only those outward adventitious causes. I +will now break into the inner rooms, and rip up the antecedent immediate +causes which are there to be found. For as the distraction of the mind, +amongst other outward causes and perturbations, alters the temperature of +the body, so the distraction and distemper of the body will cause a +distemperature of the soul, and 'tis hard to decide which of these two do +more harm to the other. Plato, Cyprian, and some others, as I have formerly +said, lay the greatest fault upon the soul, excusing the body; others again +accusing the body, excuse the soul, as a principal agent. Their reasons +are, because <a href="#note2401">[2401]</a>“the manners do follow the temperature of the body,” as +Galen proves in his book of that subject, Prosper Calenius <span class="cite">de Atra bile</span>, +Jason Pratensis <span class="cite">c. de Mania</span>, Lemnius <span class="cite">l. 4. c. 16.</span> and many others. And +that which Gualter hath commented, <span class="cite">hom. 10. in epist. Johannis</span>, is most +true, concupiscence and originals in, inclinations, and bad humours, are +<a href="#note2402">[2402]</a>radical in every one of us, causing these perturbations, affections, +and several distempers, offering many times violence unto the soul. “Every +man is tempted by his own concupiscence (James i. 14), the spirit is +willing but the flesh is weak, and rebelleth against the spirit,” as our +<a href="#note2403">[2403]</a>apostle teacheth us: that methinks the soul hath the better plea +against the body, which so forcibly inclines us, that we cannot resist, +<span lang="la">Nec nos obniti contra, nec tendere tantum sufficimus</span>. How the body being +material, worketh upon the immaterial soul, by mediation of humours and +spirits, which participate of both, and ill-disposed organs, Cornelius +Agrippa hath discoursed <span class="cite">lib. 1. de occult. Philos. cap. 63, 64, 65.</span> +Levinus Lemnius <span class="cite">lib. 1. de occult. nat. mir. cap. 12. et 16. et 21. +institut. ad opt. vit</span>. Perkins <span class="cite">lib. 1. Cases of Cons. cap. 12.</span> T. +Bright <span class="cite">c. 10, 11, 12.</span> “in his treatise of melancholy,” for as, <a href="#note2404">[2404]</a> +anger, fear, sorrow, obtrectation, emulation, &c. <span lang="la">si mentis intimos +recessus occuparint</span>, saith <a href="#note2405">[2405]</a>Lemnius, <span lang="la">corpori quoque infesta sunt, +et illi teterrimos morbos inferunt</span>, cause grievous diseases in the body, +so bodily diseases affect the soul by consent. Now the chiefest causes +proceed from the <a href="#note2406">[2406]</a>heart, humours, spirits: as they are purer, or +impurer, so is the mind, and equally suffers, as a lute out of tune, if one +string or one organ be distempered, all the rest miscarry, <a href="#note2407">[2407]</a><span lang="la">corpus +onustum hesternis vitiis, animum quoque praegravat una</span>. The body is +<span lang="la">domicilium animae</span>, her house, abode, and stay; and as a torch gives a +better light, a sweeter smell, according to the matter it is made of; so +doth our soul perform all her actions, better or worse, as her organs are +disposed; or as wine savours of the cask wherein it is kept; the soul +receives a tincture from the body, through which it works. We see this in +old men, children, Europeans; Asians, hot and cold climes; sanguine are +merry, melancholy sad, phlegmatic dull, by reason of abundance of those +humours, and they cannot resist such passions which are inflicted by them. +For in this infirmity of human nature, as Melancthon declares, the +understanding is so tied to, and captivated by his inferior senses, that +without their help he cannot exercise his functions, and the will being +weakened, hath but a small power to restrain those outward parts, but +suffers herself to be overruled by them; that I must needs conclude with +Lemnius, <span lang="la">spiritus et humores maximum nocumentum obtinent</span>, spirits and +humours do most harm in <a href="#note2408">[2408]</a>troubling the soul. How should a man choose +but be choleric and angry, that hath his body so clogged with abundance of +gross humours? or melancholy, that is so inwardly disposed? That thence +comes then this malady, madness, apoplexies, lethargies, &c. it may not be +denied. + +<p>Now this body of ours is most part distempered by some precedent diseases, +which molest his inward organs and instruments, and so <span lang="la">per consequens</span> +cause melancholy, according to the consent of the most approved physicians. +<a href="#note2409">[2409]</a>“This humour” (as Avicenna <span class="cite">l. 3. Fen. 1. Tract. 4. c. 18.</span> +Arnoldus <span class="cite">breviar. l. 1. c. 18.</span> Jacchinus <span class="cite">comment. in 9 Rhasis, c. +15.</span> Montaltus, <span class="cite">c. 10.</span> Nicholas Piso <span class="cite">c. de Melan.</span> &c. suppose) “is +begotten by the distemperature of some inward part, innate, or left after +some inflammation, or else included in the blood after an <a href="#note2410">[2410]</a>ague, or +some other malignant disease.” This opinion of theirs concurs with that of +Galen, <span class="cite">l. 3. c. 6. de locis affect</span>. Guianerius gives an instance in +one so caused by a quartan ague, and Montanus <span class="cite">consil. 32.</span> in a young man +of twenty-eight years of age, so distempered after a quartan, which had +molested him five years together; Hildesheim <span class="cite">spicel. 2. de Mania</span>, +relates of a Dutch baron, grievously tormented with melancholy after a long +<a href="#note2411">[2411]</a>ague: Galen, <span class="cite">l. de atra bile, c. 4.</span> puts the plague a cause. +Botaldus in his book <span class="cite">de lue vener. c. 2.</span> the French pox for a cause, +others, frenzy, epilepsy, apoplexy, because those diseases do often +degenerate into this. Of suppression of haemorrhoids, haemorrhagia, or bleeding +at the nose, menstruous retentions, (although they deserve a larger +explication, as being the sole cause of a proper kind of melancholy, in +more ancient maids, nuns and widows, handled apart by Rodericus a Castro, +and Mercatus, as I have elsewhere signified,) or any other evacuation +stopped, I have already spoken. Only this I will add, that this melancholy +which shall be caused by such infirmities, deserves to be pitied of all +men, and to be respected with a more tender compassion, according to +Laurentius, as coming from a more inevitable cause. +</div> +<div class="subsection"> +<h4><a name="1.2.5.2"></a>SUBSECT. II.—<i>Distemperature of particular Parts, causes</i>.</h4> + +<p>There is almost no part of the body, which being distempered, doth not +cause this malady, as the brain and his parts, heart, liver, spleen, +stomach, matrix or womb, pylorus, mirach, mesentery, hypochondries, +mesaraic veins; and in a word, saith <a href="#note2412">[2412]</a>Arculanus, “there is no part +which causeth not melancholy, either because it is adust, or doth not expel +the superfluity of the nutriment.” Savanarola <span class="cite">Pract. major. rubric. 11. +Tract. 6. cap. 1.</span> is of the same opinion, that melancholy is engendered +in each particular part, and <a href="#note2413">[2413]</a>Crato <span class="cite">in consil. 17. lib. 2.</span> +Gordonius, who is <span class="cite">instar omnium, lib. med. partic. 2. cap. 19.</span> confirms +as much, putting the <a href="#note2414">[2414]</a>“matter of melancholy, sometimes in the +stomach, liver, heart, brain, spleen, mirach, hypochondries, when as the +melancholy humour resides there, or the liver is not well cleansed from +melancholy blood.” + +<p>The brain is a familiar and frequent cause, too hot, or too cold, <a href="#note2415">[2415]</a> +“through adust blood so caused,” as Mercurialis will have it, “within or +without the head,” the brain itself being distempered. Those are most apt +to this disease, <a href="#note2416">[2416]</a>“that have a hot heart and moist brain,” which +Montaltus <span class="cite">cap. 11. de Melanch.</span> approves out of Halyabbas, Rhasis, and +Avicenna. Mercurialis <span class="cite">consil. 11.</span> assigns the coldness of the brain a +cause, and Salustius Salvianus <span class="cite">med. lect. l. 2. c. 1.</span> <a href="#note2417">[2417]</a>will have +it “arise from a cold and dry distemperature of the brain.” Piso, +Benedictus Victorius Faventinus, will have it proceed from a <a href="#note2418">[2418]</a>“hot +distemperature of the brain;” and <a href="#note2419">[2419]</a>Montaltus <span class="cite">cap. 10.</span> from the +brain's heat, scorching the blood. The brain is still distempered by +himself, or by consent: by himself or his proper affection, as Faventinus +calls it, <a href="#note2420">[2420]</a>“or by vapours which arise from the other parts, and fume +up into the head, altering the animal facilities.” + +<p>Hildesheim <span class="cite">spicel. 2. de Mania</span>, thinks it may be caused from a <a href="#note2421">[2421]</a> +“distemperature of the heart; sometimes hot; sometimes cold.” A hot liver, +and a cold stomach, are put for usual causes of melancholy: Mercurialis +<span class="cite">consil. 11. et consil. 6. consil. 86.</span> assigns a hot liver and cold +stomach for ordinary causes. <a href="#note2422">[2422]</a>Monavius, in an epistle of his to Crato +in Scoltzius, is of opinion, that hypochondriacal melancholy may proceed +from a cold liver; the question is there discussed. Most agree that a hot +liver is in fault; <a href="#note2423">[2423]</a>“the liver is the shop of humours, and especially +causeth melancholy by his hot and dry distemperature.” <a href="#note2424">[2424]</a>“The stomach +and mesaraic veins do often concur, by reason of their obstructions, and +thence their heat cannot be avoided, and many times the matter is so adust +and inflamed in those parts, that it degenerates into hypochondriacal +melancholy.” Guianerius <span class="cite">c. 2. Tract. 15.</span> holds the mesaraic veins to be a +sufficient <a href="#note2425">[2425]</a>cause alone. The spleen concurs to this malady, by all +their consents, and suppression of haemorrhoids, <span lang="la">dum non expurget alter a +causa lien</span>, saith Montaltus, if it be <a href="#note2426">[2426]</a>“too cold and dry, and do not +purge the other parts as it ought,” <span class="cite">consil. 23.</span> Montanus puts the <a href="#note2427">[2427]</a> +“spleen stopped” for a great cause. <a href="#note2428">[2428]</a>Christophorus a Vega reports of +his knowledge, that he hath known melancholy caused from putrefied blood in +those seed-veins and womb; <a href="#note2429">[2429]</a>“Arculanus, from that menstruous blood +turned into melancholy, and seed too long detained (as I have already +declared) by putrefaction or adustion.” + +<p>The mesenterium, or midriff, diaphragma, is a cause which the <a href="#note2430">[2430]</a>Greeks +called <span lang="gr">φρένας</span>: because by his inflammation, the mind is much +troubled with convulsions and dotage. All these, most part, offend by +inflammation, corrupting humours and spirits, in this non-natural +melancholy: for from these are engendered fuliginous and black spirits. And +for that reason <a href="#note2431">[2431]</a>Montaltus <span class="cite">cap. 10. de causis melan.</span> will have +“the efficient cause of melancholy to be hot and dry, not a cold and dry +distemperature, as some hold, from the heat of the brain, roasting the +blood, immoderate heat of the liver and bowels, and inflammation of the +pylorus. And so much the rather, because that,” as Galen holds, “all spices +inflame the blood, solitariness, waking, agues, study, meditation, all +which heat: and therefore he concludes that this distemperature causing +adventitious melancholy is not cold and dry, but hot and dry.” But of this +I have sufficiently treated in the matter of melancholy, and hold that this +may be true in non-natural melancholy, which produceth madness, but not in +that natural, which is more cold, and being immoderate, produceth a gentle +dotage. <a href="#note2432">[2432]</a>Which opinion Geraldus de Solo maintains in his comment upon +Rhasis. +</div> +<div class="subsection"> +<h4><a name="1.2.5.3"></a>SUBSECT. III.—<i>Causes of Head-Melancholy</i>.</h4> + +<p>After a tedious discourse of the general causes of melancholy, I am now +returned at last to treat in brief of the three particular species, and +such causes as properly appertain unto them. Although these causes +promiscuously concur to each and every particular kind, and commonly +produce their effects in that part which is most ill-disposed, and least +able to resist, and so cause all three species, yet many of them are proper +to some one kind, and seldom found in the rest. As for example, +head-melancholy is commonly caused by a cold or hot distemperature of the +brain, according to Laurentius <span class="cite">cap. 5 de melan</span>. but as <a href="#note2433">[2433]</a>Hercules de +Saxonia contends, from that agitation or distemperature of the animal +spirits alone. Salust. Salvianus, before mentioned, <span class="cite">lib. 2. cap. 3. de re +med.</span> will have it proceed from cold: but that I take of natural +melancholy, such as are fools and dote: for as Galen writes <span class="cite">lib. 4. de +puls. 8.</span> and Avicenna, <a href="#note2434">[2434]</a>“a cold and moist brain is an inseparable +companion of folly.” But this adventitious melancholy which is here meant, +is caused of a hot and dry distemperature, as <a href="#note2435">[2435]</a>Damascen the Arabian +<span class="cite">lib. 3. cap. 22.</span> thinks, and most writers: Altomarus and Piso call it +<a href="#note2436">[2436]</a>“an innate burning intemperateness, turning blood and choler into +melancholy.” Both these opinions may stand good, as Bruel maintains, and +Capivaccius, <span lang="la">si cerebrum sit calidius</span>, <a href="#note2437">[2437]</a>“if the brain be hot, the +animal spirits will be hot, and thence comes madness; if cold, folly.” +David Crusius <span class="cite">Theat. morb. Hermet. lib. 2. cap. 6. de atra bile</span>, +grants melancholy to be a disease of an inflamed brain, but cold +notwithstanding of itself: <span lang="la">calida per accidens, frigida per se</span>, hot by +accident only; I am of Capivaccius' mind for my part. Now this humour, +according to Salvianus, is sometimes in the substance of the brain, +sometimes contained in the membranes and tunicles that cover the brain, +sometimes in the passages of the ventricles of the brain, or veins of those +ventricles. It follows many times <a href="#note2438">[2438]</a>“frenzy, long diseases, agues, +long abode in hot places, or under the sun, a blow on the head,” as Rhasis +informeth us: Piso adds solitariness, waking, inflammations of the head, +proceeding most part <a href="#note2439">[2439]</a>from much use of spices, hot wines, hot meats: +all which Montanus reckons up <span class="cite">consil. 22.</span> for a melancholy Jew; and +Heurnius repeats <span class="cite">cap. 12. de Mania</span>: hot baths, garlic, onions, saith +Guianerius, bad air, corrupt, much <a href="#note2440">[2440]</a>waking, &c., retention of seed or +abundance, stopping of haemorrhagia, the midriff misaffected; and according +to Trallianus <span class="cite">l. 1. 16.</span> immoderate cares, troubles, griefs, discontent, +study, meditation, and, in a word, the abuse of all those six non-natural +things. Hercules de Saxonia, <span class="cite">cap. 16. lib. 1.</span> will have it caused from +a <a href="#note2441">[2441]</a>cautery, or boil dried up, or an issue. Amatus Lusitanus <span class="cite">cent. +2. cura. 67.</span> gives instance in a fellow that had a hole in his arm, +<a href="#note2442">[2442]</a>“after that was healed, ran mad, and when the wound was open, he was +cured again.” Trincavellius <span class="cite">consil. 13. lib. 1.</span> hath an example of a +melancholy man so caused by overmuch continuance in the sun, frequent use +of venery, and immoderate exercise: and in his <span class="cite">cons. 49. lib. 3.</span> from a +<a href="#note2443">[2443]</a>headpiece overheated, which caused head-melancholy. Prosper Calenus +brings in Cardinal Caesius for a pattern of such as are so melancholy by +long study; but examples are infinite. +</div> +<div class="subsection"> +<h4><a name="1.2.5.4"></a>SUBSECT. IV.—<i>Causes of Hypochondriacal, or Windy Melancholy</i>.</h4> + +<p>In repeating of these causes, I must <span lang="la">crambem bis coctam apponere</span>, say +that again which I have formerly said, in applying them to their proper +species. Hypochondriacal or flatuous melancholy, is that which the Arabians +call mirachial, and is in my judgment the most grievous and frequent, +though Bruel and Laurentius make it least dangerous, and not so hard to be +known or cured. His causes are inward or outward. Inward from divers parts +or organs, as midriff, spleen, stomach, liver, pylorus, womb, diaphragma, +mesaraic veins, stopping of issues, &c. Montaltus <span class="cite">cap. 15.</span> out of Galen +recites, <a href="#note2444">[2444]</a>“heat and obstruction of those mesaraic veins, as an +immediate cause, by which means the passage of the chilus to the liver is +detained, stopped or corrupted, and turned into rumbling and wind.” +Montanus, <span class="cite">consil. 233</span>, hath an evident demonstration, Trincavelius +another, <span class="cite">lib. 1, cap. 1</span>, and Plater a third, <span class="cite">observat. lib. 1</span>, for a +doctor of the law visited with this infirmity, from the said obstruction +and heat of these mesaraic veins, and bowels; <span lang="la">quoniam inter ventriculum et +jecur venae effervescunt</span>, the veins are inflamed about the liver and +stomach. Sometimes those other parts are together misaffected; and concur +to the production of this malady: a hot liver and cold stomach, or cold +belly: look for instances in Hollerius, Victor Trincavelius, <span class="cite">consil. 35, +l. 3</span>, Hildesheim <span class="cite">Spicel. 2, fol. 132</span>, Solenander <span class="cite">consil. 9, pro +cive Lugdunensi</span>, Montanus <span class="cite">consil. 229</span>, for the Earl of Montfort in +Germany, 1549, and Frisimelica in the 233 consultation of the said +Montanus. I. Caesar Claudinus gives instance of a cold stomach and over-hot +liver, almost in every consultation, <span class="cite">con. 89</span>, for a certain count; and +<span class="cite">con. 106</span>, for a Polonian baron, by reason of heat the blood is inflamed, +and gross vapours sent to the heart and brain. Mercurialis subscribes to +them, <span class="cite">cons. 89</span>, <a href="#note2445">[2445]</a>“the stomach being misaffected,” which he calls +the king of the belly, because if he be distempered, all the rest suffer +with him, as being deprived of their nutriment, or fed with bad +nourishment, by means of which come crudities, obstructions, wind, +rumbling, griping, &c. Hercules de Saxonia, besides heat, will have the +weakness of the liver and his obstruction a cause, <span lang="la">facultatem debilem +jecinoris</span>, which he calls the mineral of melancholy. Laurentius assigns +this reason, because the liver over-hot draws the meat undigested out of +the stomach, and burneth the humours. Montanus, <span class="cite">cons. 244</span>, proves that +sometimes a cold liver may be a cause. Laurentius <span class="cite">c. 12</span>, Trincavelius +<span class="cite">lib. 12, consil.</span>, and Gualter Bruel, seems to lay the greatest fault +upon the spleen, that doth not his duty in purging the liver as he ought, +being too great, or too little, in drawing too much blood sometimes to it, +and not expelling it, as P. Cnemiandrus in a <a href="#note2446">[2446]</a>consultation of his +noted <span lang="la">tumorem lienis</span>, he names it, and the fountain of melancholy. +Diocles supposed the ground of this kind of melancholy to proceed from the +inflammation of the pylorus, which is the nether mouth of the ventricle. +Others assign the mesenterium or midriff distempered by heat, the womb +misaffected, stopping of haemorrhoids, with many such. All which Laurentius, +<span class="cite">cap. 12</span>, reduceth to three, mesentery, liver, and spleen, from whence he +denominates hepatic, splenetic, and mesaraic melancholy. Outward causes, +are bad diet, care, griefs, discontents, and in a word all those six +non-natural things, as Montanus found by his experience, <span class="cite">consil. 244.</span> +Solenander <span class="cite">consil. 9</span>, for a citizen of Lyons, in France, gives his reader +to understand, that he knew this mischief procured by a medicine of +cantharides, which an unskilful physician ministered his patient to drink +<span lang="la">ad venerem excitandam</span>. But most commonly fear, grief, and some sudden +commotion, or perturbation of the mind, begin it, in such bodies especially +as are ill-disposed. Melancthon, <span class="cite">tract. 14, cap. 2, de anima</span>, will +have it as common to men, as the mother to women, upon some grievous +trouble, dislike, passion, or discontent. For as Camerarius records in his +life, Melancthon himself was much troubled with it, and therefore could +speak out of experience. Montanus, <span class="cite">consil. 22, pro delirante Judaeo</span>, +confirms it, <a href="#note2447">[2447]</a>grievous symptoms of the mind brought him to it. +Randolotius relates of himself, that being one day very intent to write out +a physician's notes, molested by an occasion, he fell into a +hypochondriacal fit, to avoid which he drank the decoction of wormwood, and +was freed. <a href="#note2448">[2448]</a>Melancthon “(being the disease is so troublesome and +frequent) holds it a most necessary and profitable study, for every man to +know the accidents of it, and a dangerous thing to be ignorant,” and would +therefore have all men in some sort to understand the causes, symptoms, and +cures of it. +</div> +<div class="subsection"> +<h4><a name="1.2.5.5"></a>SUBSECT. V.—<i>Causes of Melancholy from the whole Body</i>.</h4> + +<p>As before, the cause of this kind of melancholy is inward or outward. +Inward, <a href="#note2449">[2449]</a>“when the liver is apt to engender such a humour, or the +spleen weak by nature, and not able to discharge his office.” A melancholy +temperature, retention of haemorrhoids, monthly issues, bleeding at nose, +long diseases, agues, and all those six non-natural things increase it. But +especially <a href="#note2450">[2450]</a>bad diet, as Piso thinks, pulse, salt meat, shellfish, +cheese, black wine, &c. Mercurialis out of Averroes and Avicenna condemns +all herbs: Galen, <span class="cite">lib. 3, de loc. affect. cap. 7</span>, especially cabbage. +So likewise fear, sorrow, discontents, &c., but of these before. And thus +in brief you have had the general and particular causes of melancholy. + +<p>Now go and brag of thy present happiness, whosoever thou art, brag of thy +temperature, of thy good parts, insult, triumph, and boast; thou seest in +what a brittle state thou art, how soon thou mayst be dejected, how many +several ways, by bad diet, bad air, a small loss, a little sorrow or +discontent, an ague, &c.; how many sudden accidents may procure thy ruin, +what a small tenure of happiness thou hast in this life, how weak and silly +a creature thou art. “Humble thyself, therefore, under the mighty hand of +God,” <span class="bibcite">1 Peter, v. 6</span>, know thyself, acknowledge thy present misery, and make +right use of it. <span lang="la">Qui stat videat ne cadat.</span> Thou dost now flourish, and +hast <span lang="la">bona animi, corporis, et fortunae</span>, goods of body, mind, and fortune, +<span lang="la">nescis quid serus secum vesper ferat</span>, thou knowest not what storms and +tempests the late evening may bring with it. Be not secure then, “be sober +and watch,” <a href="#note2451">[2451]</a><span lang="la">fortunam reverenter habe</span>, if fortunate and rich; if +sick and poor, moderate thyself. I have said. +</div> +</div> +</div> +<div class="section"> +<div class="member"> +<h3><a name="1.3.1"></a>SECT. III. MEMB. I.</h3> +<div class="subsection"> +<h4><a name="1.3.1.1"></a>SUBSECT. I.—<i>Symptoms, or Signs of Melancholy in the Body</i>.</h4> + +<p>Parrhasius, a painter of Athens, amongst those Olynthian captives Philip of +Macedon brought home to sell, <a href="#note2452">[2452]</a>bought one very old man; and when he +had him at Athens, put him to extreme torture and torment, the better by +his example to express the pains and passions of his Prometheus, whom he +was then about to paint. I need not be so barbarous, inhuman, curious, or +cruel, for this purpose to torture any poor melancholy man, their symptoms +are plain, obvious and familiar, there needs no such accurate observation +or far-fetched object, they delineate themselves, they voluntarily betray +themselves, they are too frequent in all places, I meet them still as I go, +they cannot conceal it, their grievances are too well known, I need not +seek far to describe them. + +<p>Symptoms therefore are either <a href="#note2453">[2453]</a>universal or particular, saith +Gordonius, <span class="cite">lib. med. cap. 19, part. 2</span>, to persons, to species; “some +signs are secret, some manifest, some in the body, some in the mind, and +diversely vary, according to the inward or outward causes,” Capivaccius: +or from stars, according to Jovianus Pontanus, <span class="cite">de reb. caelest. lib. 10, +cap. 13</span>, and celestial influences, or from the humours diversely mixed, +Ficinus, <span class="cite">lib. 1, cap. 4, de sanit. tuenda</span>: as they are hot, cold, +natural, unnatural, intended, or remitted, so will Aetius have <span lang="la">melancholica +deliria multiformia</span>, diversity of melancholy signs. Laurentius ascribes +them to their several temperatures, delights, natures, inclinations, +continuance of time, as they are simple or mixed with other diseases, as +the causes are divers, so must the signs be, almost infinite, Altomarus +<span class="cite">cap. 7, art. med.</span> And as wine produceth divers effects, or that herb +Tortocolla in <a href="#note2454">[2454]</a>Laurentius, “which makes some laugh, some weep, some +sleep, some dance, some sing, some howl, some drink, &c.” so doth this our +melancholy humour work several signs in several parties. + +<p>But to confine them, these general symptoms may be reduced to those of the +body or the mind. Those usual signs appearing in the bodies of such as are +melancholy, be these cold and dry, or they are hot and dry, as the humour +is more or less adust. From <a href="#note2455">[2455]</a>these first qualities arise many other +second, as that of <a href="#note2456">[2456]</a>colour, black, swarthy, pale, ruddy, &c., some +are <span lang="la">impense rubri</span>, as Montaltus <span class="cite">cap. 16</span> observes out of Galen, <span class="cite">lib. +3, de locis affectis</span>, very red and high coloured. Hippocrates in his book +<a href="#note2457">[2457]</a><span class="cite">de insania et melan.</span> reckons up these signs, that they are <a href="#note2458">[2458]</a> +“lean, withered, hollow-eyed, look old, wrinkled, harsh, much troubled with +wind, and a griping in their bellies, or bellyache, belch often, dry +bellies and hard, dejected looks, flaggy beards, singing of the ears, +vertigo, light-headed, little or no sleep, and that interrupt, terrible and +fearful dreams,” <a href="#note2459">[2459]</a><span lang="la">Anna soror, quae, me suspensam insomnia terrent</span>? +The same symptoms are repeated by Melanelius in his book of melancholy +collected out of Galen, Ruffus, Aetius, by Rhasis, Gordonius, and all the +juniors, <a href="#note2460">[2460]</a>“continual, sharp, and stinking belchings, as if their meat +in their stomachs were putrefied, or that they had eaten fish, dry bellies, +absurd and interrupt dreams, and many fantastical visions about their eyes, +vertiginous, apt to tremble, and prone to venery.” <a href="#note2461">[2461]</a>Some add +palpitation of the heart, cold sweat, as usual symptoms, and a leaping in +many parts of the body, <span lang="la">saltum in multis corporis partibus</span>, a kind of +itching, saith Laurentius, on the superficies of the skin, like a +flea-biting sometimes. <a href="#note2462">[2462]</a>Montaltus <span class="cite">cap. 21.</span> puts fixed eyes and much +twinkling of their eyes for a sign, and so doth Avicenna, <span lang="la">oculos habentes +palpitantes, trauli, vehementer rubicundi</span>, &c., <span class="cite">lib. 3. Fen. 1. Tract. +4. cap. 18.</span> They stut most part, which he took out of Hippocrates' +aphorisms. <a href="#note2463">[2463]</a>Rhasis makes “headache and a binding heaviness for a +principal token, much leaping of wind about the skin, as well as stutting, +or tripping in speech, &c., hollow eyes, gross veins, and broad lips.” To +some too, if they be far gone, mimical gestures are too familiar, laughing, +grinning, fleering, murmuring, talking to themselves, with strange mouths +and faces, inarticulate voices, exclamations, &c. And although they be +commonly lean, hirsute, uncheerful in countenance, withered, and not so +pleasant to behold, by reason of those continual fears, griefs, and +vexations, dull, heavy, lazy, restless, unapt to go about any business; yet +their memories are most part good, they have happy wits, and excellent +apprehensions. Their hot and dry brains make them they cannot sleep, +<span lang="la">Ingentes habent et crebras vigilias</span> (Arteus) mighty and often watchings, +sometimes waking for a month, a year together. <a href="#note2464">[2464]</a>Hercules de Saxonia +faithfully averreth, that he hath heard his mother swear, she slept not for +seven months together: Trincavelius, <span class="cite">Tom. 2. cons. 16.</span> speaks of one +that waked 50 days, and Skenkius hath examples of two years, and all +without offence. In natural actions their appetite is greater than their +concoction, <span lang="la">multa appetunt pauca digerunt</span> as Rhasis hath it, they covet +to eat, but cannot digest. And although they <a href="#note2465">[2465]</a>“do eat much, yet they +are lean, ill-liking,” saith Areteus, “withered and hard, much troubled +with costiveness,” crudities, oppilations, spitting, belching, &c. Their +pulse is rare and slow, except it be of the <a href="#note2466">[2466]</a>Carotides, which is very +strong; but that varies according to their intended passions or +perturbations, as Struthius hath proved at large, <span class="cite">Spigmaticae. artis l. 4. +c. 13.</span> To say truth, in such chronic diseases the pulse is not much to be +respected, there being so much superstition in it, as <a href="#note2467">[2467]</a>Crato notes, +and so many differences in Galen, that he dares say they may not be +observed, or understood of any man. + +<p>Their urine is most part pale, and low coloured, <span lang="la">urina pauca acris, +biliosa</span> (Areteus), not much in quantity; but this, in my judgment, is all +out as uncertain as the other, varying so often according to several +persons, habits, and other occasions not to be respected in chronic +diseases. <a href="#note2468">[2468]</a>“Their melancholy excrements in some very much, in others +little, as the spleen plays his part,” and thence proceeds wind, +palpitation of the heart, short breath, plenty of humidity in the stomach, +heaviness of heart and heartache, and intolerable stupidity and dullness of +spirits. Their excrements or stool hard, black to some and little. If the +heart, brain, liver, spleen, be misaffected, as usually they are, many +inconveniences proceed from them, many diseases accompany, as incubus, +<a href="#note2469">[2469]</a>apoplexy, epilepsy, vertigo, those frequent wakings and terrible +dreams, <a href="#note2470">[2470]</a>intempestive laughing, weeping, sighing, sobbing, +bashfulness, blushing, trembling, sweating, swooning, &c. <a href="#note2471">[2471]</a>All their +senses are troubled, they think they see, hear, smell, and touch that which +they do not, as shall be proved in the following discourse. +</div> +<div class="subsection"> +<h4><a name="1.3.1.2"></a>SUBSECT. II.—<i>Symptoms or Signs in the Mind</i>.</h4> + +<p><i>Fear</i>.] Arculanus <span class="cite">in 9. Rhasis ad Almansor. cap. 16.</span> will have these +symptoms to be infinite, as indeed they are, varying according to the +parties, “for scarce is there one of a thousand that dotes alike,” <a href="#note2472">[2472]</a> +Laurentius <span class="cite">c. 16.</span> Some few of greater note I will point at; and amongst +the rest, fear and sorrow, which as they are frequent causes, so if they +persevere long, according to Hippocrates <a href="#note2473">[2473]</a>and Galen's aphorisms, they +are most assured signs, inseparable companions, and characters of +melancholy; of present melancholy and habituated, saith Montaltus <span class="cite">cap. +11.</span> and common to them all, as the said Hippocrates, Galen, Avicenna, and +all Neoterics hold. But as hounds many times run away with a false cry, +never perceiving themselves to be at a fault, so do they. For Diocles of +old, (whom Galen confutes,) and amongst the juniors, <a href="#note2474">[2474]</a>Hercules de +Saxonia, with Lod. Mercatus <span class="cite">cap. 17. l. 1. de melan.</span>, takes just +exceptions, at this aphorism of Hippocrates, 'tis not always true, or so +generally to be understood, “fear and sorrow are no common symptoms to all +melancholy; upon more serious consideration, I find some” (saith he) “that +are not so at all. Some indeed are sad, and not fearful; some fearful and +not sad; some neither fearful nor sad; some both.” Four kinds he excepts, +fanatical persons, such as were Cassandra, Nanto, Nicostrata, Mopsus, +Proteus, the sibyls, whom <a href="#note2475">[2475]</a>Aristotle confesseth to have been deeply +melancholy. Baptista Porta seconds him, <span class="cite">Physiog. lib. 1, cap. 8</span>, they +were <span lang="la">atra bile perciti</span>: demoniacal persons, and such as speak strange +languages, are of this rank: some poets, such as laugh always, and think +themselves kings, cardinals, &c., sanguine they are, pleasantly disposed +most part, and so continue. <a href="#note2476">[2476]</a>Baptista Portia confines fear and sorrow +to them that are cold; but lovers, Sibyls, enthusiasts, he wholly excludes. +So that I think I may truly conclude, they are not always sad and fearful, +but usually so: and that <a href="#note2477">[2477]</a>without a cause, <span lang="la">timent de non timendis</span>, +(Gordonius,) <span lang="la">quaeque momenti non sunt</span>, “although not all alike” (saith +Altomarus), <a href="#note2478">[2478]</a>“yet all likely fear,” <a href="#note2479">[2479]</a>“some with an extraordinary +and a mighty fear,” Areteus. <a href="#note2480">[2480]</a>“Many fear death, and yet in a contrary +humour, make away themselves,” Galen, <span class="cite">lib. 3. de loc. affec. cap. 7.</span> +Some are afraid that heaven will fall on their heads: some they are damned, +or shall be. <a href="#note2481">[2481]</a>“They are troubled with scruples of consciences, +distrusting God's mercies, think they shall go certainly to hell, the devil +will have them, and make great lamentation,” Jason Pratensis. Fear of +devils, death, that they shall be so sick, of some such or such disease, +ready to tremble at every object, they shall die themselves forthwith, or +that some of their dear friends or near allies are certainly dead; imminent +danger, loss, disgrace still torment others, &c.; that they are all glass, +and therefore will suffer no man to come near them: that they are all cork, +as light as feathers; others as heavy as lead; some are afraid their heads +will fall off their shoulders, that they have frogs in their bellies, &c. +<a href="#note2482">[2482]</a>Montanus <span class="cite">consil. 23</span>, speaks of one “that durst not walk alone from +home, for fear he should swoon or die.” A second <a href="#note2483">[2483]</a>“fears every man he +meets will rob him, quarrel with him, or kill him.” A third dares not +venture to walk alone, for fear he should meet the devil, a thief, be sick; +fears all old women as witches, and every black dog or cat he sees he +suspecteth to be a devil, every person comes near him is maleficiated, +every creature, all intend to hurt him, seek his ruin; another dares not go +over a bridge, come near a pool, rock, steep hill, lie in a chamber where +cross beams are, for fear he be tempted to hang, drown, or precipitate +himself. If he be in a silent auditory, as at a sermon, he is afraid he +shall speak aloud at unawares, something indecent, unfit to be said. If he +be locked in a close room, he is afraid of being stifled for want of air, +and still carries biscuit, aquavitae, or some strong waters about him, for +fear of deliquiums, or being sick; or if he be in a throng, middle of a +church, multitude, where he may not well get out, though he sit at ease, he +is so misaffected. He will freely promise, undertake any business +beforehand, but when it comes to be performed, he dare not adventure, but +fears an infinite number of dangers, disasters, &c. Some are <a href="#note2484">[2484]</a> +“afraid to be burned, or that the <a href="#note2485">[2485]</a>ground will sink under them, or +<a href="#note2486">[2486]</a>swallow them quick, or that the king will call them in question for +some fact they never did (Rhasis <span class="cite">cont.</span>) and that they shall surely be +executed.” The terror of such a death troubles them, and they fear as much +and are equally tormented in mind, <a href="#note2487">[2487]</a>“as they that have committed a +murder, and are pensive without a cause, as if they were now presently to +be put to death.” Plater, <span class="cite">cap. 3. de mentis alienat.</span> They are afraid of +some loss, danger, that they shall surely lose their lives, goods, and all +they have, but why they know not. Trincavelius, <span class="cite">consil. 13. lib. 1.</span> had +a patient that would needs make away himself, for fear of being hanged, and +could not be persuaded for three years together, but that he had killed a +man. Plater, <span class="cite">observat. lib. 1.</span> hath two other examples of such as feared +to be executed without a cause. If they come in a place where a robbery, +theft, or any such offence hath been done, they presently fear they are +suspected, and many times betray themselves without a cause. Lewis XI., the +French king, suspected every man a traitor that came about him, durst trust +no officer. <span lang="la">Alii formidolosi omnium, alii quorundam</span> (Fracatorius <span class="cite">lib. 2. +de Intellect.</span>) <a href="#note2488">[2488]</a>“some fear all alike, some certain men, and cannot +endure their companies, are sick in them, or if they be from home.” Some +suspect <a href="#note2489">[2489]</a>treason still, others “are afraid of their <a href="#note2490">[2490]</a>dearest +and nearest friends.” (<span lang="la">Melanelius e Galeno, Ruffo, Aetio</span>,) and dare not be +alone in the dark for fear of hobgoblins and devils: he suspects everything +he hears or sees to be a devil, or enchanted, and imagineth a thousand +chimeras and visions, which to his thinking he certainly sees, bugbears, +talks with black men, ghosts, goblins, &c., <a href="#note2491">[2491]</a><span lang="la">Omnes se terrent aurae, +sonus excitat omnis.</span> Another through bashfulness, suspicion, and +timorousness will not be seen abroad, <a href="#note2492">[2492]</a>“loves darkness as life, and +cannot endure the light,” or to sit in lightsome places, his hat still in +his eyes, he will neither see nor be seen by his goodwill, Hippocrates, +<span class="cite">lib. de Insania et Melancholia</span>. He dare not come in company for fear he +should be misused, disgraced, overshoot himself in gesture or speeches, or +be sick; he thinks every man observes him, aims at him, derides him, owes +him malice. Most part <a href="#note2493">[2493]</a>“they are afraid they are bewitched, +possessed, or poisoned by their enemies, and sometimes they suspect their +nearest friends: he thinks something speaks or talks within him, and he +belcheth of the poison.” Christophorus a Vega, <span class="cite">lib. 2. cap. 1.</span> had a +patient so troubled, that by no persuasion or physic he could be reclaimed. +Some are afraid that they shall have every fearful disease they see others +have, hear of, or read, and dare not therefore hear or read of any such +subject, no not of melancholy itself, lest by applying to themselves that +which they hear or read, they should aggravate and increase it. If they see +one possessed, bewitched, an epileptic paroxysm, a man shaking with the +palsy, or giddy-headed, reeling or standing in a dangerous place, &c., for +many days after it runs in their minds, they are afraid they shall be so +too, they are in like danger, as Perkins <span class="cite">c. 12. sc. 12.</span> well observes in +his Cases of Conscience and many times by violence of imagination they produce +it. They cannot endure to see any terrible object, as a monster, a man +executed, a carcase, hear the devil named, or any tragical relation seen, +but they quake for fear, <span lang="la">Hecatas somniare sibi videntur</span> (Lucian) they +dream of hobgoblins, and may not get it out of their minds a long time +after: they apply (as I have said) all they hear, see, read, to themselves; +as <a href="#note2494">[2494]</a>Felix Plater notes of some young physicians, that study to cure +diseases, catch them themselves, will be sick, and appropriate all symptoms +they find related of others, to their own persons. And therefore (<span lang="la">quod +iterum moneo, licet nauseam paret lectori, malo decem potius verba, decies +repetita licet abundare, quam unum desiderari</span>) I would advise him that is +actually melancholy not to read this tract of Symptoms, lest he disquiet or +make himself for a time worse, and more melancholy than he was before. +Generally of them all take this, <span lang="la">de inanibus semper conqueruntur et +timent</span>, saith Aretius; they complain of toys, and fear <a href="#note2495">[2495]</a>without a +cause, and still think their melancholy to be most grievous, none so bad as +they are, though it be nothing in respect, yet never any man sure was so +troubled, or in this sort. As really tormented and perplexed, in as great +an agony for toys and trifles (such things as they will after laugh at +themselves) as if they were most material and essential matters indeed, +worthy to be feared, and will not be satisfied. Pacify them for one, they +are instantly troubled with some other fear; always afraid of something +which they foolishly imagine or conceive to themselves, which never +peradventure was, never can be, never likely will be; troubled in mind upon +every small occasion, unquiet, still complaining, grieving, vexing, +suspecting, grudging, discontent, and cannot be freed so long as melancholy +continues. Or if their minds be more quiet for the present, and they free +from foreign fears, outward accidents, yet their bodies are out of tune, +they suspect some part or other to be amiss, now their head aches, heart, +stomach, spleen, &c. is misaffected, they shall surely have this or that +disease; still troubled in body, mind, or both, and through wind, corrupt +fantasy, some accidental distemper, continually molested. Yet for all this, +as <a href="#note2496">[2496]</a>Jacchinus notes, “in all other things they are wise, staid, +discreet, and do nothing unbeseeming their dignity, person, or place, this +foolish, ridiculous, and childish fear excepted;” which so much, so +continually tortures and crucifies their souls, like a barking dog that +always bawls, but seldom bites, this fear ever molesteth, and so long as +melancholy lasteth, cannot be avoided. + +<p>Sorrow is that other character, and inseparable companion, as individual as +Saint Cosmus and Damian, <span lang="la">fidus Achates</span>, as all writers witness, a common +symptom, a continual, and still without any evident cause, <a href="#note2497">[2497]</a><span lang="la">moerent +omnes, et si roges eos reddere causam, non possunt</span>: grieving still, but +why they cannot tell: <span lang="la">Agelasti, moesti, cogitabundi</span>, they look as if they +had newly come forth of Trophonius' den. And though they laugh many times, +and seem to be extraordinary merry (as they will by fits), yet extreme +lumpish again in an instant, dull and heavy, <span lang="la">semel et simul</span>, merry and +sad, but most part sad: <a href="#note2498">[2498]</a><span lang="la">Si qua placent, abeunt; inimica tenacius +haerent</span>: sorrow sticks by them still continually, gnawing as the vulture +did <a href="#note2499">[2499]</a>Titius' bowels, and they cannot avoid it. No sooner are their +eyes open, but after terrible and troublesome dreams their heavy hearts +begin to sigh: they are still fretting, chafing, sighing, grieving, +complaining, finding faults, repining, grudging, weeping, +<span lang="la">Heautontimorumenoi</span>, vexing themselves, <a href="#note2500">[2500]</a>disquieted in mind, with +restless, unquiet thoughts, discontent, either for their own, other men's +or public affairs, such as concern them not; things past, present, or to +come, the remembrance of some disgrace, loss, injury, abuses, &c. troubles +them now being idle afresh, as if it were new done; they are afflicted +otherwise for some danger, loss, want, shame, misery, that will certainly +come, as they suspect and mistrust. Lugubris Ate frowns upon them, insomuch +that Areteus well calls it <span lang="la">angorem animi</span>, a vexation of the mind, a +perpetual agony. They can hardly be pleased, or eased, though in other +men's opinion most happy, go, tarry, run, ride, <a href="#note2501">[2501]</a>—<span lang="la">post equitem sedet +atra cura</span>: they cannot avoid this feral plague, let them come in what +company they will, <a href="#note2502">[2502]</a><span lang="la">haeret leteri lethalis arundo</span>, as to a deer that +is struck, whether he run, go, rest with the herd, or alone, this grief +remains: irresolution, inconstancy, vanity of mind, their fear, torture, +care, jealousy, suspicion, &c., continues, and they cannot be relieved. So +<a href="#note2503">[2503]</a>he complained in the poet, +<div class="poem" lang="la"> +<div class="line">Domum revertor moestus, atque animo fere</div> +<div class="line">Perturbato, atque incerto prae aegritudine,</div> +<div class="line">Assido, accurrunt servi: succos detrahunt,</div> +<div class="line">Video alios festinare, lectos sternere,</div> +<div class="line">Coenam apparare, pro se quisque sedulo</div> +<div class="line">Faciebant, quo illam mihi lenirent miseriam.</div> +</div> +“He came home sorrowful, and troubled in his mind, his servants did all +they possibly could to please him; one pulled off his socks, another made +ready his bed, a third his supper, all did their utmost endeavours to ease +his grief, and exhilarate his person, he was profoundly melancholy, he had +lost his son, <span lang="la">illud angebat</span>, that was his Cordolium, his pain, his agony +which could not be removed.” + +<p><i>Taedium vitae.</i>] Hence it proceeds many times, that they are weary of their +lives, and feral thoughts to offer violence to their own persons come into +their minds, <span lang="la">taedium vitae</span> is a common symptom, <span lang="la">tarda fluunt, ingrataque +tempora</span>, they are soon tired with all things; they will now tarry, now be +gone; now in bed they will rise, now up, then go to bed, now pleased, then +again displeased; now they like, by and by dislike all, weary of all, +<span lang="la">sequitur nunc vivendi, nunc moriendi cupido</span>, saith Aurelianus, <span class="cite">lib. 1. +cap. 6</span>, but most part <a href="#note2504">[2504]</a><span lang="la">vitam damnant</span>, discontent, disquieted, +perplexed upon every light, or no occasion, object: often tempted, I say, +to make away themselves: <a href="#note2505">[2505]</a><span lang="la">Vivere nolunt, mori nesciunt</span>: they cannot +die, they will not live: they complain, weep, lament, and think they lead a +most miserable life, never was any man so bad, or so before, every poor man +they see is most fortunate in respect of them, every beggar that comes to +the door is happier than they are, they could be contented to change lives +with them, especially if they be alone, idle, and parted from their +ordinary company, molested, displeased, or provoked: grief, fear, agony, +discontent, wearisomeness, laziness, suspicion, or some such passion +forcibly seizeth on them. Yet by and by when they come in company again, +which they like, or be pleased, <span lang="la">suam sententiam rursus damnant, et vitae +solatia delectantur</span>, as Octavius Horatianus observes, <span class="cite">lib. 2. cap. 5</span>, +they condemn their former mislike, and are well pleased to live. And so +they continue, till with some fresh discontent they be molested again, and +then they are weary of their lives, weary of all, they will die, and show +rather a necessity to live, than a desire. Claudius the emperor, as <a href="#note2506">[2506]</a> +Sueton describes him, had a spice of this disease, for when he was +tormented with the pain of his stomach, he had a conceit to make away +himself. Julius Caesar Claudinus, <span class="cite">consil. 84.</span> had a Polonian to his +patient, so affected, that through <a href="#note2507">[2507]</a>fear and sorrow, with which he +was still disquieted, hated his own life, wished for death every moment, +and to be freed of his misery. Mercurialis another, and another that was +often minded to despatch himself, and so continued for many years. + +<p><i>Suspicion, Jealousy.</i>] Suspicion, and jealousy, are general symptoms: they +are commonly distrustful, apt to mistake, and amplify, <span lang="la">facile +irascibiles</span>, <a href="#note2508">[2508]</a>testy, pettish, peevish, and ready to snarl upon every +<a href="#note2509">[2509]</a>small occasion, <span lang="la">cum amicissimis</span>, and without a cause, <span lang="la">datum vel +non datum</span>, it will be <span lang="la">scandalum acceptum</span>. If they speak in jest, he +takes it in good earnest. If they be not saluted, invited, consulted with, +called to counsel, &c., or that any respect, small compliment, or ceremony +be omitted, they think themselves neglected, and contemned; for a time that +tortures them. If two talk together, discourse, whisper, jest, or tell a +tale in general, he thinks presently they mean him, applies all to himself, +<span lang="la">de se putat omnia dici</span>. Or if they talk with him, he is ready to +misconstrue every word they speak, and interpret it to the worst; he cannot +endure any man to look steadily on him, speak to him almost, laugh, jest, +or be familiar, or hem, or point, cough, or spit, or make a noise +sometimes, &c. <a href="#note2510">[2510]</a>He thinks they laugh or point at him, or do it in +disgrace of him, circumvent him, contemn him; every man looks at him, he is +pale, red, sweats for fear and anger, lest somebody should observe him. He +works upon it, and long after this false conceit of an abuse troubles him. +Montanus <span class="cite">consil. 22.</span> gives instance in a melancholy Jew, that was +<span lang="la">Iracundior Adria</span>, so waspish and suspicious, <span lang="la">tam facile iratus</span>, that no +man could tell how to carry himself in his company. + +<p><i>Inconstancy.</i>] Inconstant they are in all their actions, vertiginous, +restless, unapt to resolve of any business, they will and will not, +persuaded to and fro upon every small occasion, or word spoken: and yet if +once they be resolved, obstinate, hard to be reconciled. If they abhor, +dislike, or distaste, once settled, though to the better by odds, by no +counsel, or persuasion, to be removed. Yet in most things wavering, +irresolute, unable to deliberate, through fear, <span lang="la">faciunt, et mox facti +poenitent (Areteus) avari, et paulo post prodigi</span>. Now prodigal, and then +covetous, they do, and by-and-by repent them of that which they have done, +so that both ways they are troubled, whether they do or do not, want or +have, hit or miss, disquieted of all hands, soon weary, and still seeking +change, restless, I say, fickle, fugitive, they may not abide to tarry in +one place long. +<div class="poem" lang="la"> +<div class="line"><a href="#note2511">[2511]</a>Romae rus optans, absentem rusticus urbem</div> +<div class="line">Tollit ad astra———</div> +</div> +no company long, or to persevere in any action or business. +<div class="poem" lang="la"> +<div class="line"><a href="#note2512">[2512]</a>Et similis regum pueris, pappare minutum</div> +<div class="line">Poscit, et iratus mammae lallare recusat,</div> +</div> +eftsoons pleased, and anon displeased, as a man that's bitten with fleas, +or that cannot sleep turns to and fro in his bed, their restless minds are +tossed and vary, they have no patience to read out a book, to play out a +game or two, walk a mile, sit an hour, &c., erected and dejected in an +instant; animated to undertake, and upon a word spoken again discouraged. + +<p><i>Passionate.</i>] Extreme passionate, <span lang="la">Quicquid volunt valde volunt</span>; and what +they desire, they do most furiously seek; anxious ever, and very +solicitous, distrustful, and timorous, envious, malicious, profuse one +while, sparing another, but most part covetous, muttering, repining, +discontent, and still complaining, grudging, peevish, <span lang="la">injuriarum tenaces</span>, +prone to revenge, soon troubled, and most violent in all their +imaginations, not affable in speech, or apt to vulgar compliment, but +surly, dull, sad, austere; <span lang="la">cogitabundi</span> still, very intent, and as <a href="#note2513">[2513]</a> +Albertus Durer paints melancholy, like a sad woman leaning on her arm with +fixed looks, neglected habit, &c., held therefore by some proud, soft, +sottish, or half-mad, as the Abderites esteemed of Democritus: and yet of a +deep reach, excellent apprehension, judicious, wise, and witty: for I am of +that <a href="#note2514">[2514]</a>nobleman's mind, “Melancholy advanceth men's conceits, more +than any humour whatsoever,” improves their meditations more than any +strong drink or sack. They are of profound judgment in some things, +although in others <span lang="la">non recte judicant inquieti</span>, saith Fracastorius, <span class="cite">lib. +2. de Intell</span>. And as Arculanus, <span class="cite">c. 16. in 9. Rhasis</span>, terms it, <span lang="la">Judicium +plerumque perversum, corrupti, cum judicant honesta inhonesta, et amicitiam +habent pro inimicitia</span>: they count honesty dishonesty, friends as enemies, +they will abuse their best friends, and dare not offend their enemies. +Cowards most part <span lang="la">et ad inferendam injuriam timidissimi</span>, saith Cardan, +<span class="cite">lib. 8. cap. 4. de rerum varietate</span>: loath to offend, and if they chance to +overshoot themselves in word or deed: or any small business or circumstance +be omitted, forgotten, they are miserably tormented, and frame a thousand +dangers and inconveniences to themselves, <span lang="la">ex musca elephantem</span>, if once +they conceit it: overjoyed with every good rumour, tale, or prosperous +event, transported beyond themselves: with every small cross again, bad +news, misconceived injury, loss, danger, afflicted beyond measure, in great +agony, perplexed, dejected, astonished, impatient, utterly undone: fearful, +suspicious of all. Yet again, many of them desperate harebrains, rash, +careless, fit to be assassinates, as being void of all fear and sorrow, +according to <a href="#note2515">[2515]</a>Hercules de Saxonia, “Most audacious, and such as +dare walk alone in the night, through deserts and dangerous places, fearing +none.” + +<p><i>Amorous</i>.] “They are prone to love,” and <a href="#note2516">[2516]</a>easy to be taken; +<span lang="la">Propensi ad amorem et excandescentiam</span> (Montaltus <span class="cite">cap. 21.</span>) quickly +enamoured, and dote upon all, love one dearly, till they see another, and +then dote on her, <span lang="la">Et hanc, et hanc, et illam, et omnes</span>, the present moves +most, and the last commonly they love best. Yet some again <span lang="la">Anterotes</span>, +cannot endure the sight of a woman, abhor the sex, as that same melancholy +<a href="#note2517">[2517]</a>duke of Muscovy, that was instantly sick, if he came but in sight of +them; and that <a href="#note2518">[2518]</a>Anchorite, that fell into a cold palsy, when a woman +was brought before him. + +<p><i>Humorous</i>.] Humorous they are beyond all measure, sometimes profusely +laughing, extraordinarily merry, and then again weeping without a cause, +(which is familiar with many gentlewomen,) groaning, sighing, pensive, sad, +almost distracted, <span lang="la">multa absurda fingunt, et a ratione aliena</span> (saith +<a href="#note2519">[2519]</a>Frambesarius), they feign many absurdities, vain, void of reason: +one supposeth himself to be a dog, cock, bear, horse, glass, butter, &c. He +is a giant, a dwarf, as strong as an hundred men, a lord, duke, prince, &c. +And if he be told he hath a stinking breath, a great nose, that he is sick, +or inclined to such or such a disease, he believes it eftsoons, and +peradventure by force of imagination will work it out. Many of them are +immovable, and fixed in their conceits, others vary upon every object, +heard or seen. If they see a stage-play, they run upon that a week after; if +they hear music, or see dancing, they have nought but bagpipes in their +brain: if they see a combat, they are all for arms. <a href="#note2520">[2520]</a>If abused, an +abuse troubles them long after; if crossed, that cross, &c. Restless in +their thoughts and actions, continually meditating, <span lang="la">Velut aegri somnia, +vanae finguntur species</span>; more like dreams, than men awake, they fain a +company of antic, fantastical conceits, they have most frivolous thoughts, +impossible to be effected; and sometimes think verily they hear and see +present before their eyes such phantasms or goblins, they fear, suspect, or +conceive, they still talk with, and follow them. In fine, <span lang="la">cogitationes +somniantibus similes, id vigilant, quod alii somniant cogitabundi</span>, still, +saith Avicenna, they wake, as others dream, and such for the most part are +their imaginations and conceits, <a href="#note2521">[2521]</a>absurd, vain, foolish toys, yet +they are <a href="#note2522">[2522]</a>most curious and solicitous, continual, <span lang="la">et supra modum</span>, +Rhasis <span class="cite">cont. lib. 1. cap. 9.</span> <span lang="la">praemeditantur de aliqua re</span>. As serious in a +toy, as if it were a most necessary business, of great moment, importance, +and still, still, still thinking of it: <span lang="la">saeviunt in se</span>, macerating +themselves. Though they do talk with you, and seem to be otherwise +employed, and to your thinking very intent and busy, still that toy runs in +their mind, that fear, that suspicion, that abuse, that jealousy, that +agony, that vexation, that cross, that castle in the air, that crotchet, +that whimsy, that fiction, that pleasant waking dream, whatsoever it is. +<span lang="la">Nec interrogant</span> (saith <a href="#note2523">[2523]</a>Fracastorius) <span lang="la">nec interrogatis recte +respondent</span>. They do not much heed what you say, their mind is on another +matter; ask what you will, they do not attend, or much intend that business +they are about, but forget themselves what they are saying, doing, or +should otherwise say or do, whither they are going, distracted with their +own melancholy thoughts. One laughs upon a sudden, another smiles to +himself, a third frowns, calls, his lips go still, he acts with his hand as +he walks, &c. 'Tis proper to all melancholy men, saith <a href="#note2524">[2524]</a>Mercurialis, +<span class="cite">con. 11.</span> “What conceit they have once entertained, to be most intent, +violent, and continually about it.” <span lang="la">Invitas occurrit</span>, do what they may +they cannot be rid of it, against their wills they must think of it a +thousand times over, <span lang="la">Perpetuo molestantur nec oblivisci possunt</span>, they are +continually troubled with it, in company, out of company; at meat, at +exercise, at all times and places, <a href="#note2525">[2525]</a><span lang="la">non desinunt ea, quae, minime +volunt, cogitare</span>, if it be offensive especially, they cannot forget it, +they may not rest or sleep for it, but still tormenting themselves, +<span lang="la">Sysiphi saxum volvunt sibi ipsis</span>, as <a href="#note2526">[2526]</a>Brunner observes, <span lang="la">Perpetua +calamitas et miserabile flagellum</span>. + +<p><i>Bashfulness.</i>] <a href="#note2527">[2527]</a>Crato, <a href="#note2528">[2528]</a>Laurentius, and Fernelius, put +bashfulness for an ordinary symptom, <span lang="la">sabrusticus pudor</span>, or <span lang="la">vitiosus +pudor</span>, is a thing which much haunts and torments them. If they have been +misused, derided, disgraced, chidden, &c., or by any perturbation of mind, +misaffected, it so far troubles them, that they become quite moped many +times, and so disheartened, dejected, they dare not come abroad, into +strange companies especially, or manage their ordinary affairs, so +childish, timorous, and bashful, they can look no man in the face; some are +more disquieted in this kind, some less, longer some, others shorter, by +fits, &c., though some on the other side (according to <a href="#note2529">[2529]</a>Fracastorius) +be <span lang="la">inverecundi et pertinaces</span>, impudent and peevish. But most part they +are very shamefaced, and that makes them with Pet. Blesensis, Christopher +Urswick, and many such, to refuse honours, offices, and preferments, which +sometimes fall into their mouths, they cannot speak, or put forth +themselves as others can, <span lang="la">timor hos, pudor impedit illos</span>, timorousness +and bashfulness hinder their proceedings, they are contented with their +present estate, unwilling to undertake any office, and therefore never +likely to rise. For that cause they seldom visit their friends, except some +familiars: <span lang="la">pauciloqui</span>, of few words, and oftentimes wholly silent. <a href="#note2530">[2530]</a> +Frambeserius, a Frenchman, had two such patients, <span lang="la">omnino taciturnos</span>, +their friends could not get them to speak: Rodericus a Fonseca <span class="cite">consult. +tom. 2. 85. consil.</span> gives instance in a young man, of twenty-seven years +of age, that was frequently silent, bashful, moped, solitary, that would +not eat his meat, or sleep, and yet again by fits apt to be angry, &c. + +<p><i>Solitariness.</i>] Most part they are, as Plater notes, <span lang="la">desides, taciturni, +aegre impulsi, nec nisi coacti procedunt</span>, &c. they will scarce be compelled +to do that which concerns them, though it be for their good, so diffident, +so dull, of small or no compliment, unsociable, hard to be acquainted with, +especially of strangers; they had rather write their minds than speak, and +above all things love solitariness. <span lang="la">Ob voluptatem, an ob timorem soli +sunt</span>? Are they so solitary for pleasure (one asks,) or pain? for both; yet +I rather think for fear and sorrow, &c. +<div class="poem" lang="la"> +<div class="line"><a href="#note2531">[2531]</a>Hinc metuunt cupiuntque, dolent fugiuntque, nec auras</div> +<div class="line">Respiciunt, clausi tenebris, et carcere caeco.</div> +</div> +<div class="poem"> +<div class="line">Hence 'tis they grieve and fear, avoiding light,</div> +<div class="line">And shut themselves in prison dark from sight.</div> +</div> +As Bellerophon in <a href="#note2532">[2532]</a>Homer, +<div class="poem" lang="la"> +<div class="line">Qui miser in sylvis moerens errabat opacis,</div> +<div class="line">Ipse suum cor edens, hominum vestigia vitans.</div> +</div> +<div class="poem"> +<div class="line">That wandered in the woods sad all alone,</div> +<div class="line">Forsaking men's society, making great moan.</div> +</div> +They delight in floods and waters, desert places, to walk alone in +orchards, gardens, private walks, back lanes, averse from company, as +Diogenes in his tub, or Timon Misanthropus <a href="#note2533">[2533]</a>, they abhor all +companions at last, even their nearest acquaintances and most familiar +friends, for they have a conceit (I say) every man observes them, will +deride, laugh to scorn, or misuse them, confining themselves therefore +wholly to their private houses or chambers, <span lang="la">fugiunt homines sine causa</span> +(saith Rhasis) <span lang="la">et odio habent</span>, <span class="cite">cont. l. 1. c. 9.</span> they will diet +themselves, feed and live alone. It was one of the chiefest reasons why the +citizens of Abdera suspected Democritus to be melancholy and mad, because +that, as Hippocrates related in his Epistle to Philopaemenes, <a href="#note2534">[2534]</a>“he +forsook the city, lived in groves and hollow trees, upon a green bank by a +brook side, or confluence of waters all day long, and all night.” <span lang="la">Quae +quidem</span> (saith he) <span lang="la">plurimum atra bile vexatis et melancholicis eveniunt, +deserta frequentant, hominumque congressum aversantur</span>; <a href="#note2535">[2535]</a>which is an +ordinary thing with melancholy men. The Egyptians therefore in their +hieroglyphics expressed a melancholy man by a hare sitting in her form, as +being a most timorous and solitary creature, Pierius <span class="cite">Hieroglyph. l. 12.</span> +But this, and all precedent symptoms, are more or less apparent, as the +humour is intended or remitted, hardly perceived in some, or not all, most +manifest in others. Childish in some, terrible in others; to be derided in +one, pitied or admired in another; to him by fits, to a second continuate: +and howsoever these symptoms be common and incident to all persons, yet +they are the more remarkable, frequent, furious and violent in melancholy +men. To speak in a word, there is nothing so vain, absurd, ridiculous, +extravagant, impossible, incredible, so monstrous a chimera, so prodigious +and strange, <a href="#note2536">[2536]</a>such as painters and poets durst not attempt, which +they will not really fear, feign, suspect and imagine unto themselves: and +that which <a href="#note2537">[2537]</a>Lod. Vives said in a jest of a silly country fellow, that +killed his ass for drinking up the moon, <span lang="la">ut lunam mundo redderet</span>, you may +truly say of them in earnest; they will act, conceive all extremes, +contrarieties, and contradictions, and that in infinite varieties. +<span lang="la">Melancholici plane incredibilia sibi persuadent, ut vix omnibus saeculis +duo reperti sint, qui idem imaginati sint (Erastus de Lamiis)</span>, scarce two +of two thousand that concur in the same symptoms. The tower of Babel never +yielded such confusion of tongues, as the chaos of melancholy doth variety +of symptoms. There is in all melancholy <span lang="la">similitudo dissimilis</span>, like men's +faces, a disagreeing likeness still; and as in a river we swim in the same +place, though not in the same numerical water; as the same instrument +affords several lessons, so the same disease yields diversity of symptoms. +Which howsoever they be diverse, intricate, and hard to be confined, I will +adventure yet in such a vast confusion and generality to bring them into +some order; and so descend to particulars. +</div> +<div class="subsection"> +<h4><a name="1.3.1.3"></a>SUBSECT. III.—<i>Particular Symptoms from the influence of Stars, parts of the Body, and Humours</i>.</h4> + +<p>Some men have peculiar symptoms, according to their temperament and crisis, +which they had from the stars and those celestial influences, variety of +wits and dispositions, as Anthony Zara contends, <span class="cite">Anat. ingen. sect. 1. +memb. 11, 12, 13, 14.</span> <span lang="la">plurimum irritant influentiae, caelestes, unde +cientur animi aegritudines et morbi corporum</span>. <a href="#note2538">[2538]</a>One saith, diverse +diseases of the body and mind proceed from their influences, <a href="#note2539">[2539]</a>as I +have already proved out of Ptolemy, Pontanus, Lemnius, Cardan, and others +as they are principal significators of manners, diseases, mutually +irradiated, or lords of the geniture, &c. Ptolomeus in his centiloquy, +Hermes, or whosoever else the author of that tract, attributes all these +symptoms, which are in melancholy men, to celestial influences: which +opinion Mercurialis <span class="cite">de affect, lib. cap. 10.</span> rejects; but, as I say, +<a href="#note2540">[2540]</a>Jovianus Pontanus and others stiffly defend. That some are solitary, +dull, heavy, churlish; some again blithe, buxom, light, and merry, they +ascribe wholly to the stars. As if Saturn be predominant in his nativity, +and cause melancholy in his temperature, then <a href="#note2541">[2541]</a>he shall be very +austere, sullen, churlish, black of colour, profound in his cogitations, +full of cares, miseries, and discontents, sad and fearful, always silent, +solitary, still delighting in husbandry, in woods, orchards, gardens, +rivers, ponds, pools, dark walks and close: <span lang="la">Cogitationes sunt velle +aedificare, velle arbores plantare, agros colere</span>, &c. To catch birds, +fishes, &c. still contriving and musing of such matters. If Jupiter +domineers, they are more ambitious, still meditating of kingdoms, +magistracies, offices, honours, or that they are princes, potentates, and +how they would carry themselves, &c. If Mars, they are all for wars, brave +combats, monomachies, testy, choleric, harebrain, rash, furious, and +violent in their actions. They will feign themselves victors, commanders, +are passionate and satirical in their speeches, great braggers, ruddy of +colour. And though they be poor in show, vile and base, yet like Telephus +and Peleus in the <a href="#note2542">[2542]</a>poet, <span lang="la">Ampullas jactant et sesquipedalia verba</span>, +“forget their swelling and gigantic words,” their mouths are full of +myriads, and tetrarchs at their tongues' end. If the sun, they will be +lords, emperors, in conceit at least, and monarchs, give offices, honours, +&c. If Venus, they are still courting of their mistresses, and most apt to +love, amorously given, they seem to hear music, plays, see fine pictures, +dancers, merriments, and the like. Ever in love, and dote on all they see. +Mercurialists are solitary, much in contemplation, subtle, poets, +philosophers, and musing most part about such matters. If the moon have a +hand, they are all for peregrinations, sea voyages, much affected with +travels, to discourse, read, meditate of such things; wandering in their +thoughts, diverse, much delighting in waters, to fish, fowl, &c. + +<p>But the most immediate symptoms proceed from the temperature itself, and +the organical parts, as head, liver, spleen, mesaraic veins, heart, womb, +stomach, &c., and most especially from distemperature of spirits (which, as +<a href="#note2543">[2543]</a>Hercules de Saxonia contends, are wholly immaterial), or from the +four humours in those seats, whether they be hot or cold, natural, +unnatural, innate or adventitious, intended or remitted, simple or mixed, +their diverse mixtures, and several adustions, combinations, which may be +as diversely varied, as those <a href="#note2544">[2544]</a>four first qualities in <a href="#note2545">[2545]</a> +Clavius, and produce as many several symptoms and monstrous fictions as +wine doth effect, which as Andreas Bachius observes, <span class="cite">lib. 3. de vino, +cap. 20.</span> are infinite. Of greater note be these. + +<p>If it be natural melancholy, as Lod. Mercatus, <span class="cite">lib. 1. cap. 17. de +melan.</span> T. Bright. <span class="cite">c. 16.</span> hath largely described, either of the spleen, or +of the veins, faulty by excess of quantity, or thickness of substance, it +is a cold and dry humour, as Montanus affirms, <span class="cite">consil. 26</span> the parties +are sad, timorous and fearful. Prosper Calenus, in his book <span class="cite">de atra bile</span>, +will have them to be more stupid than ordinary, cold, heavy, solitary, +sluggish. <span lang="la">Si multam atram bilem et frigidam habent</span>. Hercules de Saxonia, +<span class="cite">c. 19. l. 7.</span> <a href="#note2546">[2546]</a>“holds these that are naturally melancholy, to be +of a leaden colour or black,” and so doth Guianerius, <span class="cite">c. 3. tract. 15.</span> +and such as think themselves dead many times, or that they see, talk with +black men, dead men, spirits and goblins frequently, if it be in excess. +These symptoms vary according to the mixture of those four humours adust, +which is unnatural melancholy. For as Trallianus hath written, <span class="cite">cap. 16. +l. 7.</span> <a href="#note2547">[2547]</a>“There is not one cause of this melancholy, nor one humour +which begets, but divers diversely intermixed, from whence proceeds this +variety of symptoms:” and those varying again as they are hot or cold. +<a href="#note2548">[2548]</a>“Cold melancholy” (saith Benedic. Vittorius Faventinus <span class="cite">pract. mag.</span>) +“is a cause of dotage, and more mild symptoms, if hot or more adust, of more +violent passions, and furies.” Fracastorius, <span class="cite">l. 2. de intellect.</span> will +have us to consider well of it, <a href="#note2549">[2549]</a>“with what kind of melancholy every +one is troubled, for it much avails to know it; one is enraged by fervent +heat, another is possessed by sad and cold; one is fearful, shamefaced; the +other impudent and bold;” as Ajax, <span lang="la">Arma rapit superosque furens inpraelia +poscit</span>: quite mad or tending to madness. <span lang="la">Nunc hos, nunc impetit illos.</span> +Bellerophon on the other side, <span lang="la">solis errat male sanus in agris</span>, wanders +alone in the woods; one despairs, weeps, and is weary of his life, another +laughs, &c. All which variety is produced from the several degrees of heat +and cold, which <a href="#note2550">[2550]</a>Hercules de Saxonia will have wholly proceed from +the distemperature of spirits alone, animal especially, and those +immaterial, the next and immediate causes of melancholy, as they are hot, +cold, dry, moist, and from their agitation proceeds that diversity of +symptoms, which he reckons up, in the <a href="#note2551">[2551]</a>thirteenth chap. of his Tract +of Melancholy, and that largely through every part. Others will have them +come from the diverse adustion of the four humours, which in this unnatural +melancholy, by corruption of blood, adust choler, or melancholy natural, +<a href="#note2552">[2552]</a>“by excessive distemper of heat turned, in comparison of the +natural, into a sharp lye by force of adustion, cause, according to the +diversity of their matter, diverse and strange symptoms,” which T. Bright +reckons up in his following chapter. So doth <a href="#note2553">[2553]</a>Arculanus, according to +the four principal humours adust, and many others. + +<p>For example, if it proceed from phlegm, (which is seldom and not so +frequently as the rest) <a href="#note2554">[2554]</a>it stirs up dull symptoms, and a kind of +stupidity, or impassionate hurt: they are sleepy, saith <a href="#note2555">[2555]</a>Savanarola, +dull, slow, cold, blockish, ass-like, <span lang="la">Asininam melancholiam</span>, <a href="#note2556">[2556]</a> +Melancthon calls it, “they are much given to weeping, and delight in +waters, ponds, pools, rivers, fishing, fowling, &c.” (Arnoldus <span class="cite">breviar. +1. cap. 18.</span>) They are <a href="#note2557">[2557]</a>pale of colour, slothful, apt to sleep, +heavy; <a href="#note2558">[2558]</a>much troubled with headache, continual meditation, and +muttering to themselves; they dream of waters, <a href="#note2559">[2559]</a>that they are in +danger of drowning, and fear such things, Rhasis. They are fatter than +others that are melancholy, of a muddy complexion, apter to spit, <a href="#note2560">[2560]</a> +sleep, more troubled with rheum than the rest, and have their eyes still +fixed on the ground. Such a patient had Hercules de Saxonia, a widow in +Venice, that was fat and very sleepy still; Christophorus a Vega another +affected in the same sort. If it be inveterate or violent, the symptoms are +more evident, they plainly denote and are ridiculous to others, in all +their gestures, actions, speeches; imagining impossibilities, as he in +Christophorus a Vega, that thought he was a tun of wine, <a href="#note2561">[2561]</a>and that +Siennois, that resolved within himself not to piss, for fear he should +drown all the town. + +<p>If it proceed from blood adust, or that there be a mixture of blood in it, +<a href="#note2562">[2562]</a>“such are commonly ruddy of complexion, and high-coloured,” +according to Salust. Salvianus, and Hercules de Saxonia. And as Savanarola, +Vittorius Faventinus Emper. farther adds, <a href="#note2563">[2563]</a>“the veins of their eyes +be red, as well as their faces.” They are much inclined to laughter, witty +and merry, conceited in discourse, pleasant, if they be not far gone, much +given to music, dancing, and to be in women's company. They meditate wholly +on such things, and think <a href="#note2564">[2564]</a>“they see or hear plays, dancing, and +suchlike sports” (free from all fear and sorrow, as <a href="#note2565">[2565]</a>Hercules de +Saxonia supposeth.) If they be more strongly possessed with this kind of +melancholy, Arnoldus adds, <span class="cite">Breviar. lib. 1. cap. 18.</span> Like him of Argos +in the Poet, that sate laughing <a href="#note2566">[2566]</a>all day long, as if he had been at a +theatre. Such another is mentioned by <a href="#note2567">[2567]</a>Aristotle, living at Abydos, a +town of Asia Minor, that would sit after the same fashion, as if he had +been upon a stage, and sometimes act himself; now clap his hands, and +laugh, as if he had been well pleased with the sight. Wolfius relates of a +country fellow called Brunsellius, subject to this humour, <a href="#note2568">[2568]</a>“that +being by chance at a sermon, saw a woman fall off from a form half asleep, +at which object most of the company laughed, but he for his part was so +much moved, that for three whole days after he did nothing but laugh, by +which means he was much weakened, and worse a long time following.” Such a +one was old Sophocles, and Democritus himself had <span lang="la">hilare delirium</span>, much +in this vein. Laurentius <span class="cite">cap. 3. de melan.</span> thinks this kind of +melancholy, which is a little adust with some mixture of blood, to be that +which Aristotle meant, when he said melancholy men of all others are most +witty, which causeth many times a divine ravishment, and a kind of +<span lang="la">enthusiasmus</span>, which stirreth them up to be excellent philosophers, poets, +prophets, &c. Mercurialis, <span class="cite">consil. 110.</span> gives instance in a young man his +patient, sanguine melancholy, <a href="#note2569">[2569]</a>“of a great wit, and excellently +learned.” + +<p>If it arise from choler adust, they are bold and impudent, and of a more +harebrain disposition, apt to quarrel, and think of such things, battles, +combats, and their manhood, furious; impatient in discourse, stiff, +irrefragable and prodigious in their tenets; and if they be moved, most +violent, outrageous, <a href="#note2570">[2570]</a>ready to disgrace, provoke any, to kill +themselves and others; Arnoldus adds, stark mad by fits, <a href="#note2571">[2571]</a>“they sleep +little, their urine is subtle and fiery.” (Guianerius.) “In their fits you +shall hear them speak all manner of languages, Hebrew, Greek, and Latin, +that never were taught or knew them before.” Apponensis in <span class="cite">com. in Pro. +sec. 30.</span> speaks of a mad woman that spake excellent good Latin: and Rhasis +knew another, that could prophecy in her fit, and foretell things truly to +come. <a href="#note2572">[2572]</a>Guianerius had a patient could make Latin verses when the moon +was combust, otherwise illiterate. Avicenna and some of his adherents will +have these symptoms, when they happen, to proceed from the devil, and that +they are rather <span lang="la">demoniaci</span>, possessed, than mad or melancholy, or both +together, as Jason Pratensis thinks, <span lang="la">Immiscent se mali genii</span>, &c. but +most ascribe it to the humour, which opinion Montaltus <span class="cite">cap. 21.</span> stiffly +maintains, confuting Avicenna and the rest, referring it wholly to the +quality and disposition of the humour and subject. Cardan <span class="cite">de rerum var. +lib. 8. cap. 10.</span> holds these men of all others fit to be assassins, +bold, hardy, fierce, and adventurous, to undertake anything by reason of +their choler adust. <a href="#note2573">[2573]</a>“This humour, saith he, prepares them to endure +death itself, and all manner of torments with invincible courage, and 'tis +a wonder to see with what alacrity they will undergo such tortures,” <span lang="la">ut +supra naturam res videatur</span>: he ascribes this generosity, fury, or rather +stupidity, to this adustion of choler and melancholy: but I take these +rather to be mad or desperate, than properly melancholy; for commonly this +humour so adust and hot, degenerates into madness. + +<p>If it come from melancholy itself adust, those men, saith Avicenna, <a href="#note2574">[2574]</a> +“are usually sad and solitary, and that continually, and in excess, more +than ordinarily suspicious more fearful, and have long, sore, and most +corrupt imaginations;” cold and black, bashful, and so solitary, that as +<a href="#note2575">[2575]</a>Arnoldus writes, “they will endure no company, they dream of graves +still, and dead men, and think themselves bewitched or dead:” if it be +extreme, they think they hear hideous noises, see and talk <a href="#note2576">[2576]</a>“with +black men, and converse familiarly with devils, and such strange chimeras +and visions,” (Gordonius) or that they are possessed by them, that somebody +talks to them, or within them. <span lang="la">Tales melancholici plerumque daemoniaci</span>, +Montaltus <span class="cite">consil. 26. ex Avicenna</span>. Valescus de Taranta had such a woman in +cure, <a href="#note2577">[2577]</a>“that thought she had to do with the devil:” and Gentilis +Fulgosus <span class="cite">quaest. 55.</span> writes that he had a melancholy friend, that <a href="#note2578">[2578]</a> +“had a black man in the likeness of a soldier” still following him +wheresoever he was. Laurentius <span class="cite">cap. 7.</span> hath many stories of such as have +thought themselves bewitched by their enemies; and some that would eat no +meat as being dead. <a href="#note2579">[2579]</a><i>Anno</i> 1550 an advocate of Paris fell into such a +melancholy fit, that he believed verily he was dead, he could not be +persuaded otherwise, or to eat or drink, till a kinsman of his, a scholar +of Bourges, did eat before him dressed like a corse. The story, saith +Serres, was acted in a comedy before Charles the Ninth. Some think they are +beasts, wolves, hogs, and cry like dogs, foxes, bray like asses, and low +like kine, as King Praetus' daughters. <a href="#note2580">[2580]</a>Hildesheim <span class="cite">spicel. 2. de +mania</span>, hath an example of a Dutch baron so affected, and Trincavelius +<span class="cite">lib. 1. consil. 11.</span> another of a nobleman in his country, <a href="#note2581">[2581]</a>“that +thought he was certainly a beast, and would imitate most of their voices,” +with many such symptoms, which may properly be reduced to this kind. + +<p>If it proceed from the several combinations of these four humours, or +spirits, Herc. de Saxon. adds hot, cold, dry, moist, dark, confused, +settled, constringed, as it participates of matter, or is without matter, +the symptoms are likewise mixed. One thinks himself a giant, another a +dwarf. One is heavy as lead, another is as light as a feather. Marcellus +Donatus <span class="cite">l. 2. cap. 41.</span> makes mention out of Seneca, of one Seneccio, a +rich man, <a href="#note2582">[2582]</a>“that thought himself and everything else he had, great: +great wife, great horses, could not abide little things, but would have +great pots to drink in, great hose, and great shoes bigger than his feet.” +Like her in <a href="#note2583">[2583]</a>Trallianus, that supposed she “could shake all the world +with her finger,” and was afraid to clinch her hand together, lest she +should crush the world like an apple in pieces: or him in Galen, that +thought he was <a href="#note2584">[2584]</a>Atlas, and sustained heaven with his shoulders. +Another thinks himself so little, that he can creep into a mouse-hole: one +fears heaven will fall on his head: a second is a cock; and such a one, +<a href="#note2585">[2585]</a>Guianerius saith he saw at Padua, that would clap his hands together +and crow. <a href="#note2586">[2586]</a>Another thinks he is a nightingale, and therefore sings +all the night long; another he is all glass, a pitcher, and will therefore +let nobody come near him, and such a one <a href="#note2587">[2587]</a>Laurentius gives out upon +his credit, that he knew in France. Christophorus a Vega <span class="cite">cap. 3. lib. 14.</span> +Skenkius and Marcellus Donatus <span class="cite">l. 2. cap. 1.</span> have many such examples, and +one amongst the rest of a baker in Ferrara that thought he was composed of +butter, and durst not sit in the sun, or come near the fire for fear of +being melted: of another that thought he was a case of leather, stuffed +with wind. Some laugh, weep; some are mad, some dejected, moped, in much +agony, some by fits, others continuate, &c. Some have a corrupt ear, they +think they hear music, or some hideous noise as their phantasy conceives, +corrupt eyes, some smelling, some one sense, some another. <a href="#note2588">[2588]</a>Lewis the +Eleventh had a conceit everything did stink about him, all the odoriferous +perfumes they could get, would not ease him, but still he smelled a filthy +stink. A melancholy French poet in <a href="#note2589">[2589]</a>Laurentius, being sick of a +fever, and troubled with waking, by his physicians was appointed to use +<span lang="la">unguentum populeum</span> to anoint his temples; but he so distasted the smell +of it, that for many years after, all that came near him he imagined to +scent of it, and would let no man talk with him but aloof off, or wear any +new clothes, because he thought still they smelled of it; in all other +things wise and discreet, he would talk sensibly, save only in this. A +gentleman in Limousin, saith Anthony Verdeur, was persuaded he had but one +leg, affrighted by a wild boar, that by chance struck him on the leg; he +could not be satisfied his leg was sound (in all other things well) until +two Franciscans by chance coming that way, fully removed him from the +conceit. <span lang="la">Sed abunde fabularum audivimus</span>,—enough of story-telling. +</div> +<div class="subsection"> +<h4><a name="1.3.1.4"></a>SUBSECT. IV.—<i>Symptoms from Education, Custom, continuance of Time, our Condition, mixed with other Diseases, by Fits, Inclination, &c.</i></h4> + +<p>Another great occasion of the variety of these symptoms proceeds from +custom, discipline, education, and several inclinations, <a href="#note2590">[2590]</a>“this +humour will imprint in melancholy men the objects most answerable to their +condition of life, and ordinary actions, and dispose men according to their +several studies and callings.” If an ambitious man become melancholy, he +forthwith thinks he is a king, an emperor, a monarch, and walks alone, +pleasing himself with a vain hope of some future preferment, or present as +he supposeth, and withal acts a lord's part, takes upon him to be some +statesman or magnifico, makes conges, gives entertainment, looks big, &c. +Francisco Sansovino records of a melancholy man in Cremona, that would not +be induced to believe but that he was pope, gave pardons, made cardinals, +&c. <a href="#note2591">[2591]</a>Christophorus a Vega makes mention of another of his +acquaintance, that thought he was a king, driven from his kingdom, and was +very anxious to recover his estate. A covetous person is still conversant +about purchasing of lands and tenements, plotting in his mind how to +compass such and such manors, as if he were already lord of, and able to go +through with it; all he sees is his, <span lang="la">re</span> or <span lang="la">spe</span>, he hath devoured it in +hope, or else in conceit esteems it his own: like him in <a href="#note2592">[2592]</a>Athenaeus, +that thought all the ships in the haven to be his own. A lascivious +<span lang="la">inamorato</span> plots all the day long to please his mistress, acts and struts, +and carries himself as if she were in presence, still dreaming of her, as +Pamphilus of his Glycerium, or as some do in their morning sleep. <a href="#note2593">[2593]</a> +Marcellus Donatus knew such a gentlewoman in Mantua, called Elionora +Meliorina, that constantly believed she was married to a king, and <a href="#note2594">[2594]</a> +“would kneel down and talk with him, as if he had been there present with +his associates; and if she had found by chance a piece of glass in a +muck-hill or in the street, she would say that it was a jewel sent from her +lord and husband.” If devout and religious, he is all for fasting, prayer, +ceremonies, alms, interpretations, visions, prophecies, revelations, <a href="#note2595">[2595]</a> +he is inspired by the Holy Ghost, full of the spirit: one while he is +saved, another while damned, or still troubled in mind for his sins, the +devil will surely have him, &c. more of these in the third partition of +love-melancholy. <a href="#note2596">[2596]</a>A scholar's mind is busied about his studies, he +applauds himself for that he hath done, or hopes to do, one while fearing +to be out in his next exercise, another while contemning all censures; +envies one, emulates another; or else with indefatigable pains and +meditation, consumes himself. So of the rest, all which vary according to +the more remiss and violent impression of the object, or as the humour +itself is intended or remitted. For some are so gently melancholy, that in +all their carriage, and to the outward apprehension of others it can hardly +be discerned, yet to them an intolerable burden, and not to be endured. +<a href="#note2597">[2597]</a><span lang="la">Quaedam occulta quaedam manifesta</span>, some signs are manifest and +obvious to all at all times, some to few, or seldom, or hardly perceived; +let them keep their own council, none will take notice or suspect them. +“They do not express in outward show their depraved imaginations,” as +<a href="#note2598">[2598]</a>Hercules de Saxonia observes, “but conceal them wholly to +themselves, and are very wise men, as I have often seen; some fear, some do +not fear at all, as such as think themselves kings or dead, some have more +signs, some fewer, some great, some less,” some vex, fret, still fear, +grieve, lament, suspect, laugh, sing, weep, chafe, &c. by fits (as I have +said) or more during and permanent. Some dote in one thing, are most +childish, and ridiculous, and to be wondered at in that, and yet for all +other matters most discreet and wise. To some it is in disposition, to +another in habit; and as they write of heat and cold, we may say of this +humour, one is <span lang="la">melancholicus ad octo</span>, a second two degrees less, a third +halfway. 'Tis superparticular, <span lang="la">sesquialtera, sesquitertia</span>, and +<span lang="la">superbipartiens tertias, quintas Melancholiae</span>, &c. all those geometrical +proportions are too little to express it. <a href="#note2599">[2599]</a>“It comes to many by fits, +and goes; to others it is continuate:” many (saith <a href="#note2600">[2600]</a>Faventinus) “in +spring and fall only are molested,” some once a year, as that Roman <a href="#note2601">[2601]</a> +Galen speaks of: <a href="#note2602">[2602]</a>one, at the conjunction of the moon alone, or some +unfortunate aspects, at such and such set hours and times, like the +sea-tides, to some women when they be with child, as <a href="#note2603">[2603]</a>Plater notes, +never otherwise: to others 'tis settled and fixed; to one led about and +variable still by that <span lang="la">ignis fatuus</span> of phantasy, like an <span lang="la">arthritis</span> or +running gout, 'tis here and there, and in every joint, always molesting +some part or other; or if the body be free, in a myriad of forms exercising +the mind. A second once peradventure in his life hath a most grievous fit, +once in seven years, once in five years, even to the extremity of madness, +death, or dotage, and that upon, some feral accident or perturbation, +terrible object, and for a time, never perhaps so before, never after. A +third is moved upon all such troublesome objects, cross fortune, disaster, +and violent passions, otherwise free, once troubled in three or four years. +A fourth, if things be to his mind, or he in action, well pleased, in good +company, is most jocund, and of a good complexion: if idle, or alone, a la +mort, or carried away wholly with pleasant dreams and phantasies, but if +once crossed and displeased, +<div class="poem" lang="la"> +<div class="line">Pectore concipiet nil nisi triste suo;</div> +</div> +<div class="poem"> +<div class="line">He will imagine naught save sadness in his heart;</div> +</div> +his countenance is altered on a sudden, his heart heavy, irksome thoughts +crucify his soul, and in an instant he is moped or weary of his life, he +will kill himself. A fifth complains in his youth, a sixth in his middle +age, the last in his old age. + +<p>Generally thus much we may conclude of melancholy; that it is <a href="#note2604">[2604]</a>most +pleasant at first, I say, <span lang="la">mentis gratissimus error</span>, <a href="#note2605">[2605]</a>a most +delightsome humour, to be alone, dwell alone, walk alone, meditate, lie in +bed whole days, dreaming awake as it were, and frame a thousand +fantastical imaginations unto themselves. They are never better pleased +than when they are so doing, they are in paradise for the time, and cannot +well endure to be interrupt; with him in the poet, <a href="#note2606">[2606]</a><span lang="la">pol me +occidistis amici, non servastis ait</span>? you have undone him, he complains, if +you trouble him: tell him what inconvenience will follow, what will be the +event, all is one, <span lang="la">canis ad vomitum</span>, <a href="#note2607">[2607]</a>'tis so pleasant he cannot +refrain. He may thus continue peradventure many years by reason of a strong +temperature, or some mixture of business, which may divert his cogitations: +but at the last <span lang="la">laesa imaginatio</span>, his phantasy is crazed, and now +habituated to such toys, cannot but work still like a fate, the scene +alters upon a sudden, fear and sorrow supplant those pleasing thoughts, +suspicion, discontent, and perpetual anxiety succeed in their places; so by +little and little, by that shoeing-horn of idleness, and voluntary +solitariness, melancholy this feral fiend is drawn on, <a href="#note2608">[2608]</a><span lang="la">et quantum +vertice ad auras Aethereas, tantum radice in Tartara tendit</span>, “extending up, +by its branches, so far towards Heaven, as, by its roots, it does down +towards Tartarus;” it was not so delicious at first, as now it is bitter +and harsh; a cankered soul macerated with cares and discontents, <span lang="la">taedium +vitae</span>, impatience, agony, inconstancy, irresolution, precipitate them unto +unspeakable miseries. They cannot endure company, light, or life itself, +some unfit for action, and the like. <a href="#note2609">[2609]</a>Their bodies are lean and dried +up, withered, ugly, their looks harsh, very dull, and their souls +tormented, as they are more or less entangled, as the humour hath been +intended, or according to the continuance of time they have been troubled. + +<p>To discern all which symptoms the better, <a href="#note2610">[2610]</a>Rhasis the Arabian makes +three degrees of them. The first is, <span lang="la">falsa cogitatio</span>, false conceits and +idle thoughts: to misconstrue and amplify, aggravating everything they +conceive or fear; the second is, <span lang="la">falso cogitata loqui</span>, to talk to +themselves, or to use inarticulate incondite voices, speeches, obsolete +gestures, and plainly to utter their minds and conceits of their hearts, by +their words and actions, as to laugh, weep, to be silent, not to sleep, eat +their meat, &c.: the third is to put in practice <a href="#note2611">[2611]</a>that which they +think or speak. Savanarola, <span class="cite">Rub. 11. tract. 8. cap. 1. de +aegritudine</span>, confirms as much, <a href="#note2612">[2612]</a>“when he begins to express that in +words, which he conceives in his heart, or talks idly, or goes from one +thing to another,” which <a href="#note2613">[2613]</a>Gordonius calls <span lang="la">nec caput habentia, nec +caudam</span>, (“having neither head nor tail,”) he is in the middle way: <a href="#note2614">[2614]</a> +“but when he begins to act it likewise, and to put his fopperies in +execution, he is then in the extent of melancholy, or madness itself.” This +progress of melancholy you shall easily observe in them that have been so +affected, they go smiling to themselves at first, at length they laugh out; +at first solitary, at last they can endure no company: or if they do, they +are now dizzards, past sense and shame, quite moped, they care not what +they say or do, all their actions, words, gestures, are furious or +ridiculous. At first his mind is troubled, he doth not attend what is said, +if you tell him a tale, he cries at last, what said you? but in the end he +mutters to himself, as old women do many times, or old men when they sit +alone, upon a sudden they laugh, whoop, halloo, or run away, and swear they +see or hear players, <a href="#note2615">[2615]</a>devils, hobgoblins, ghosts, strike, or strut, +&c., grow humorous in the end; like him in the poet, <span lang="la">saepe ducentos, saepe +decem servos</span>, (“at one time followed by two hundred servants, at another +only by ten”) he will dress himself, and undress, careless at last, grows +insensible, stupid, or mad. <a href="#note2616">[2616]</a>He howls like a wolf, barks like a dog, +and raves like Ajax and Orestes, hears music and outcries, which no man +else hears. As <a href="#note2617">[2617]</a>he did whom Amatus Lusitanus mentioneth <span class="cite">cent. 3, +cura. 55</span>, or that woman in <a href="#note2618">[2618]</a>Springer, that spake many languages, +and said she was possessed: that farmer in <a href="#note2619">[2619]</a>Prosper Calenius, that +disputed and discoursed learnedly in philosophy and astronomy, with +Alexander Achilles his master, at Bologna, in Italy. But of these I have +already spoken. + +<p>Who can sufficiently speak of these symptoms, or prescribe rules to +comprehend them? as Echo to the painter in Ausonius, <span lang="la">vane quid affectas</span>, +&c., foolish fellow; what wilt? if you must needs paint me, paint a voice, +<span lang="la">et similem si vis pingere, pinge sonum</span>; if you will describe melancholy, +describe a fantastical conceit, a corrupt imagination, vain thoughts and +different, which who can do? The four and twenty letters make no more +variety of words in diverse languages, than melancholy conceits produce +diversity of symptoms in several persons. They are irregular, obscure, +various, so infinite, Proteus himself is not so diverse, you may as well +make the moon a new coat, as a true character of a melancholy man; as soon +find the motion of a bird in the air, as the heart of man, a melancholy +man. They are so confused, I say, diverse, intermixed with other diseases. +As the species be confounded (which <a href="#note2620">[2620]</a>I have showed) so are the +symptoms; sometimes with headache, cachexia, dropsy, stone; as you may +perceive by those several examples and illustrations, collected by <a href="#note2621">[2621]</a> +Hildesheim <span class="cite">spicel. 2.</span> Mercurialis <span class="cite">consil. 118. cap. 6 and 11.</span> with +headache, epilepsy, priapismus. Trincavelius <span class="cite">consil. 12. lib. 1. +consil. 49.</span> with gout: <span lang="la">caninus appetitus</span>. Montanus <span class="cite">consil. 26, &c. +23, 234, 249</span>, with falling-sickness, headache, vertigo, lycanthropia, &c. +J. Caesar Claudinus <span class="cite">consult. 4. consult. 89 and 116.</span> with gout, agues, +haemorrhoids, stone, &c., who can distinguish these melancholy symptoms so +intermixed with others, or apply them to their several kinds, confine them +into method? 'Tis hard I confess, yet I have disposed of them as I could, +and will descend to particularise them according to their species. For +hitherto I have expatiated in more general lists or terms, speaking +promiscuously of such ordinary signs, which occur amongst writers. Not that +they are all to be found in one man, for that were to paint a monster or +chimera, not a man: but some in one, some in another, and that successively +or at several times. + +<p>Which I have been the more curious to express and report; not to upbraid +any miserable man, or by way of derision, (I rather pity them,) but the +better to discern, to apply remedies unto them; and to show that the best +and soundest of us all is in great danger; how much we ought to fear our +own fickle estates, remember our miseries and vanities, examine and +humiliate ourselves, seek to God, and call to Him for mercy, that needs not +look for any rods to scourge ourselves, since we carry them in our bowels, +and that our souls are in a miserable captivity, if the light of grace and +heavenly truth doth not shine continually upon us: and by our discretion to +moderate ourselves, to be more circumspect and wary in the midst of these +dangers. +</div> +</div> +<div class="member"> +<h3><a name="1.3.2"></a>MEMB. II.</h3> +<div class="subsection"> +<h4><a name="1.3.2.1"></a>SUBSECT. I.—<i>Symptoms of Head-Melancholy</i>.</h4> + +<p>“If <a href="#note2622">[2622]</a>no symptoms appear about the stomach, nor the blood be +misaffected, and fear and sorrow continue, it is to be thought the brain +itself is troubled, by reason of a melancholy juice bred in it, or +otherwise conveyed into it, and that evil juice is from the distemperature +of the part, or left after some inflammation,” thus far Piso. But this is +not always true, for blood and hypochondries both are often affected even +in head-melancholy. <a href="#note2623">[2623]</a>Hercules de Saxonia differs here from the common +current of writers, putting peculiar signs of head-melancholy, from the +sole distemperature of spirits in the brain, as they are hot, cold, dry, +moist, “all without matter from the motion alone, and tenebrosity of +spirits;” of melancholy which proceeds from humours by adustion, he treats +apart, with their several symptoms and cures. The common signs, if it be by +essence in the head, “are ruddiness of face, high sanguine complexion, most +part <span lang="la">rubore saturato</span>,” <a href="#note2624">[2624]</a>one calls it, a bluish, and sometimes full +of pimples, with red eyes. Avicenna <span class="cite">l. 3, Fen. 2, Tract. 4, c. 18.</span> +Duretus and others out of Galen, <span class="cite">de affect. l. 3, c. 6.</span> <a href="#note2625">[2625]</a>Hercules +de Saxonia to this of redness of face, adds “heaviness of the head, fixed +and hollow eyes.” <a href="#note2626">[2626]</a>“If it proceed from dryness of the brain, then +their heads will be light, vertiginous, and they most apt to wake, and to +continue whole months together without sleep. Few excrements in their eyes +and nostrils, and often bald by reason of excess of dryness,” Montaltus +adds, <span class="cite">c. 17.</span> If it proceed from moisture: dullness, drowsiness, headache +follows; and as Salust. Salvianus, <span class="cite">c. 1, l. 2</span>, out of his own +experience found, epileptical, with a multitude of humours in the head. +They are very bashful, if ruddy, apt to blush, and to be red upon all +occasions, <span lang="la">praesertim si metus accesserit</span>. But the chiefest symptom to +discern this species, as I have said, is this, that there be no notable +signs in the stomach, hypochondries, or elsewhere, <span lang="la">digna</span>, as <a href="#note2627">[2627]</a> +Montaltus terms them, or of greater note, because oftentimes the passions +of the stomach concur with them. Wind is common to all three species, and +is not excluded, only that of the hypochondries is <a href="#note2628">[2628]</a>more windy than +the rest, saith Hollerius. Aetius <span class="cite">tetrab. l. 2, sc. 2, c. 9 and 10</span>, +maintains the same, <a href="#note2629">[2629]</a>if there be more signs, and more evident in the +head than elsewhere, the brain is primarily affected, and prescribes +head-melancholy to be cured by meats amongst the rest, void of wind, and +good juice, not excluding wind, or corrupt blood, even in head-melancholy +itself: but these species are often confounded, and so are their symptoms, +as I have already proved. The symptoms of the mind are superfluous and +continual cogitations; <a href="#note2630">[2630]</a>“for when the head is heated, it scorcheth +the blood, and from thence proceed melancholy fumes, which trouble the +mind,” Avicenna. They are very choleric, and soon hot, solitary, sad, often +silent, watchful, discontent, Montaltus, <span class="cite">cap. 24.</span> If anything trouble +them, they cannot sleep, but fret themselves still, till another object +mitigate, or time wear it out. They have grievous passions, and immoderate +perturbations of the mind, fear, sorrow, &c., yet not so continuate, but +that they are sometimes merry, apt to profuse laughter, which is more to be +wondered at, and that by the authority of <a href="#note2631">[2631]</a>Galen himself, by reason +of mixture of blood, <span lang="la">praerubri jocosis delectantur, et irrisores plerumque +sunt</span>, if they be ruddy, they are delighted in jests, and oftentimes +scoffers themselves, conceited: and as Rodericus a Vega comments on that +place of Galen, merry, witty, of a pleasant disposition, and yet grievously +melancholy anon after: <span lang="la">omnia discunt sine doctore</span>, saith Aretus, they +learn without a teacher: and as <a href="#note2632">[2632]</a>Laurentius supposeth, those feral +passions and symptoms of such as think themselves glass, pitchers, +feathers, &c., speak strange languages, <span lang="la">a colore cerebri</span> (if it be in +excess) from the brain's distempered heat. +</div> +<div class="subsection"> +<h4><a name="1.3.2.2"></a>SUBSECT. II.—<i>Symptoms of windy Hypochondriacal Melancholy</i>.</h4> + +<p>“In this hypochondriacal or flatuous melancholy, the symptoms are so +ambiguous,” saith <a href="#note2633">[2633]</a>Crato in a counsel of his for a noblewoman, “that +the most exquisite physicians cannot determine of the part affected.” +Matthew Flaccius, consulted about a noble matron, confessed as much, that +in this malady he with Hollerius, Fracastorius, Falopius, and others, being +to give their sentence of a party labouring of hypochondriacal melancholy, +could not find out by the symptoms which part was most especially affected; +some said the womb, some heart, some stomach, &c., and therefore Crato, +<span class="cite">consil. 24. lib. 1.</span> boldly avers, that in this diversity of symptoms, +which commonly accompany this disease, <a href="#note2634">[2634]</a>“no physician can truly say +what part is affected.” Galen <span class="cite">lib. 3. de loc. affect.</span>, reckons up these +ordinary symptoms, which all the Neoterics repeat of Diocles; only this +fault he finds with him, that he puts not fear and sorrow amongst the other +signs. Trincavelius excuseth Diocles, <span class="cite">lib. 3. consil. 35.</span> because that +oftentimes in a strong head and constitution, a generous spirit, and a +valiant, these symptoms appear not, by reason of his valour and courage. +<a href="#note2635">[2635]</a>Hercules de Saxonia (to whom I subscribe) is of the same mind (which +I have before touched) that fear and sorrow are not general symptoms; some +fear and are not sad; some be sad and fear not; some neither fear nor +grieve. The rest are these, beside fear and sorrow, <a href="#note2636">[2636]</a>“sharp +belchings, fulsome crudities, heat in the bowels, wind and rumbling in the +guts, vehement gripings, pain in the belly and stomach sometimes, after +meat that is hard of concoction, much watering of the stomach, and moist +spittle, cold sweat, <span lang="la">importunus sudor</span>, unseasonable sweat all over the +body,” as Octavius Horatianus <span class="cite">lib. 2. cap. 5.</span> calls it; “cold joints, +indigestion, <a href="#note2637">[2637]</a>they cannot endure their own fulsome belchings, +continual wind about their hypochondries, heat and griping in their bowels, +<span lang="la">praecordia sursum convelluntur</span>, midriff and bowels are pulled up, the +veins about their eyes look red, and swell from vapours and wind.” Their +ears sing now and then, vertigo and giddiness come by fits, turbulent +dreams, dryness, leanness, apt they are to sweat upon all occasions, of all +colours and complexions. Many of them are high-coloured especially after +meals, which symptom Cardinal Caecius was much troubled with, and of which +he complained to Prosper Calenus his physician, he could not eat, or drink +a cup of wine, but he was as red in the face as if he had been at a mayor's +feast. That symptom alone vexeth many. <a href="#note2638">[2638]</a>Some again are black, pale, +ruddy, sometimes their shoulders and shoulder blades ache, there is a +leaping all over their bodies, sudden trembling, a palpitation of the +heart, and that <span lang="la">cardiaca passio</span>, grief in the mouth of the stomach, which +maketh the patient think his heart itself acheth, and sometimes +suffocation, <span lang="la">difficultas anhelitus</span>, short breath, hard wind, strong +pulse, swooning. Montanus <span class="cite">consil. 55.</span> Trincavelius <span class="cite">lib. 3. consil. 36. +et 37.</span> Fernelius <span class="cite">cons. 43.</span> Frambesarius <span class="cite">consult. lib. 1. consil. 17.</span> +Hildesheim, Claudinus, &c., give instance of every particular. The peculiar +symptoms which properly belong to each part be these. If it proceed from +the stomach, saith <a href="#note2639">[2639]</a>Savanarola, 'tis full of pain wind. Guianerius +adds, vertigo, nausea, much spitting, &c. If from the mirach, a swelling +and wind in the hypochondries, a loathing, and appetite to vomit, pulling +upward. If from the heart, aching and trembling of it, much heaviness. If +from the liver, there is usually a pain in the right hypochondry. If from +the spleen, hardness and grief in the left hypochondry, a rumbling, much +appetite and small digestion, Avicenna. If from the mesaraic veins and +liver on the other side, little or no appetite, Herc. de Saxonia. If from +the hypochondries, a rumbling inflation, concoction is hindered, often +belching, &c. And from these crudities, windy vapours ascend up to the +brain which trouble the imagination, and cause fear, sorrow, dullness, +heaviness, many terrible conceits and chimeras, as Lemnius well observes, +<span class="cite">l. 1. c. 16.</span> “as <a href="#note2640">[2640]</a>a black and thick cloud covers the sun, and +intercepts his beams and light, so doth this melancholy vapour obnubilate +the mind, enforce it to many absurd thoughts and imaginations,” and compel +good, wise, honest, discreet men (arising to the brain from the <a href="#note2641">[2641]</a> +lower parts, “as smoke out of a chimney”) to dote, speak, and do that which +becomes them not, their persons, callings, wisdoms. One by reason of those +ascending vapours and gripings, rumbling beneath, will not be persuaded but +that he hath a serpent in his guts, a viper, another frogs. Trallianus +relates a story of a woman, that imagined she had swallowed an eel, or a +serpent, and Felix Platerus, <span class="cite">observat. lib. 1.</span> hath a most memorable +example of a countryman of his, that by chance, falling into a pit where +frogs and frogs' spawn was, and a little of that water swallowed, began to +suspect that he had likewise swallowed frogs' spawn, and with that conceit +and fear, his phantasy wrought so far, that he verily thought he had young +live frogs in his belly, <span lang="la">qui vivebant ex alimento suo</span>, that lived by his +nourishment, and was so certainly persuaded of it, that for many years +afterwards he could not be rectified in his conceit: He studied physic +seven years together to cure himself, travelled into Italy, France and +Germany to confer with the best physicians about it, and A.D. 1609, asked +his counsel amongst the rest; he told him it was wind, his conceit, &c., +but <span lang="la">mordicus contradicere, et ore, et scriptis probare nitebatur</span>: no +saying would serve, it was no wind, but real frogs: “and do you not hear +them croak?” Platerus would have deceived him, by putting live frog's into +his excrements; but he, being a physician himself, would not be deceived, +<span lang="la">vir prudens alias, et doctus</span> a wise and learned man otherwise, a doctor +of physic, and after seven years' dotage in this kind, <span lang="la">a phantasia +liberatus est</span>, he was cured. Laurentius and Goulart have many such +examples, if you be desirous to read them. One commodity above the rest +which are melancholy, these windy flatuous have, <span lang="la">lucidia intervalla</span>, +their symptoms and pains are not usually so continuate as the rest, but +come by fits, fear and sorrow, and the rest: yet in another they exceed all +others; and that is, <a href="#note2642">[2642]</a>they are luxurious, incontinent, and prone to +venery, by reason of wind, <span lang="la">et facile amant, et quamlibet fere amant</span>. +(Jason Pratensis) <a href="#note2643">[2643]</a>Rhasis is of opinion, that Venus doth many of them +much good; the other symptoms of the mind be common with the rest. +</div> +<div class="subsection"> +<h4><a name="1.3.2.3"></a>SUBSECT. III.—<i>Symptoms of Melancholy abounding in the whole body</i>.</h4> + +<p>Their bodies that are affected with this universal melancholy are most part +black, <a href="#note2644">[2644]</a>“the melancholy juice is redundant all over,” hirsute they +are, and lean, they have broad veins, their blood is gross and thick <a href="#note2645">[2645]</a> +“Their spleen is weak,” and a liver apt to engender the humour; they have +kept bad diet, or have had some evacuation stopped, as haemorrhoids, or +months in women, which <a href="#note2646">[2646]</a>Trallianus, in the cure, would have carefully +to be inquired, and withal to observe of what complexion the party is of, +black or red. For as Forrestus and Hollerius contend, if <a href="#note2647">[2647]</a>they be +black, it proceeds from abundance of natural melancholy; if it proceed from +cares, agony, discontents, diet, exercise, &c., they may be as well of any +other colour: red, yellow, pale, as black, and yet their whole blood +corrupt: <span lang="la">praerubri colore saepe sunt tales, saepe flavi</span>, (saith <a href="#note2648">[2648]</a> +Montaltus <span class="cite">cap. 22.</span>) The best way to discern this species, is to let them +bleed, if the blood be corrupt, thick and black, and they withal free from +those hypochondriacal symptoms, and not so grievously troubled with them, +or those of the head, it argues they are melancholy, <span lang="la">a toto corpore</span>. The +fumes which arise from this corrupt blood, disturb the mind, and make them +fearful and sorrowful, heavy hearted, as the rest, dejected, discontented, +solitary, silent, weary of their lives, dull and heavy, or merry, &c., and +if far gone, that which Apuleius wished to his enemy, by way of +imprecation, is true in them; <a href="#note2649">[2649]</a>“Dead men's bones, hobgoblins, ghosts +are ever in their minds, and meet them still in every turn: all the +bugbears of the night, and terrors, fairy-babes of tombs, and graves are +before their eyes, and in their thoughts, as to women and children, if they +be in the dark alone.” If they hear, or read, or see any tragical object, +it sticks by them, they are afraid of death, and yet weary of their lives, +in their discontented humours they quarrel with all the world, bitterly +inveigh, tax satirically, and because they cannot otherwise vent their +passions or redress what is amiss, as they mean, they will by violent death +at last be revenged on themselves. +</div> +<div class="subsection"> +<h4><a name="1.3.2.4"></a>SUBSECT. IV.—<i>Symptoms of Maids, Nuns, and Widows' Melancholy</i>.</h4> + +<p>Because Lodovicus Mercatus in his second book <span class="cite">de mulier. affect. cap. 4.</span> +and Rodericus a Castro <span class="cite">de morb. mulier. cap. 3. lib. 2.</span> two famous +physicians in Spain, Daniel Sennertus of Wittenberg <span class="cite">lib. 1. part 2. cap. +13.</span> with others, have vouchsafed in their works not long since published, +to write two just treatises <span class="cite">de Melancholia virginum, Monialium et +Viduarum</span>, as a particular species of melancholy (which I have already +specified) distinct from the rest; <a href="#note2650">[2650]</a>(for it much differs from that +which commonly befalls men and other women, as having one only cause proper +to women alone) I may not omit in this general survey of melancholy +symptoms, to set down the particular signs of such parties so misaffected. + +<p>The causes are assigned out of Hippocrates, Cleopatra, Moschion, and those +old <span lang="la">Gynaeciorum Scriptores</span>, of this feral malady, in more ancient maids, +widows, and barren women, <span lang="la">ob septum transversum violatum</span>, saith Mercatus, +by reason of the midriff or <span lang="la">Diaphragma</span>, heart and brain offended with +those vicious vapours which come from menstruous blood, <span lang="la">inflammationem +arteriae circa dorsum</span>, Rodericus adds, an inflammation of the back, which +with the rest is offended by <a href="#note2651">[2651]</a>that fuliginous exhalation of corrupt +seed, troubling the brain, heart and mind; the brain, I say, not in +essence, but by consent, <span lang="la">Universa enim hujus affectus causa ab utero +pendet, et a sanguinis menstrui malitia</span>, for in a word, the whole malady +proceeds from that inflammation, putridity, black smoky vapours, &c., from +thence comes care, sorrow, and anxiety, obfuscation of spirits, agony, +desperation, and the like, which are intended or remitted; <span lang="la">si amatorius +accesserit ardor</span>, or any other violent object or perturbation of mind. This +melancholy may happen to widows, with much care and sorrow, as frequently +it doth, by reason of a sudden alteration of their accustomed course of +life, &c. To such as lie in childbed <span lang="la">ob suppressam purgationem</span>; but to +nuns and more ancient maids, and some barren women for the causes +abovesaid, 'tis more familiar, <span lang="la">crebrius his quam reliquis accidit, inquit +Rodericus</span>, the rest are not altogether excluded. + +<p>Out of these causes Rodericus defines it with Areteus, to be <span lang="la">angorem +animi</span>, a vexation of the mind, a sudden sorrow from a small, light, or no +occasion, <a href="#note2652">[2652]</a>with a kind of still dotage and grief of some part or +other, head, heart, breasts, sides, back, belly, &c., with much +solitariness, weeping, distraction, &c., from which they are sometimes +suddenly delivered, because it comes and goes by fits, and is not so +permanent as other melancholy. + +<p>But to leave this brief description, the most ordinary symptoms be these, +<span lang="la">pulsatio juxta dorsum</span>, a beating about the back, which is almost +perpetual, the skin is many times rough, squalid, especially, as Areteus +observes, about the arms, knees, and knuckles. The midriff and +heart-strings do burn and beat very fearfully, and when this vapour or fume +is stirred, flieth upward, the heart itself beats, is sore grieved, and +faints, <span lang="la">fauces siccitate praecluduntur, ut difficulter possit ab uteri +strangulatione decerni</span>, like fits of the mother, <span lang="la">Alvus plerisque nil +reddit, aliis exiguum, acre, biliosum, lotium flavum</span>. They complain many +times, saith Mercatus, of a great pain in their heads, about their hearts, +and hypochondries, and so likewise in their breasts, which are often sore, +sometimes ready to swoon, their faces are inflamed, and red, they are dry, +thirsty, suddenly hot, much troubled with wind, cannot sleep, &c. And from +hence proceed <span lang="la">ferina deliramenta</span>, a brutish kind of dotage, troublesome +sleep, terrible dreams in the night, <span lang="la">subrusticus pudor et verecundia +ignava</span>, a foolish kind of bashfulness to some, perverse conceits and +opinions, <a href="#note2653">[2653]</a>dejection of mind, much discontent, preposterous judgment. +They are apt to loath, dislike, disdain, to be weary of every object, &c., +each thing almost is tedious to them, they pine away, void of counsel, apt +to weep, and tremble, timorous, fearful, sad, and out of all hope of better +fortunes. They take delight in nothing for the time, but love to be alone +and solitary, though that do them more harm: and thus they are affected so +long as this vapour lasteth; but by-and-by, as pleasant and merry as ever +they were in their lives, they sing, discourse, and laugh in any good +company, upon all occasions, and so by fits it takes them now and then, +except the malady be inveterate, and then 'tis more frequent, vehement, and +continuate. Many of them cannot tell how to express themselves in words, or +how it holds them, what ails them, you cannot understand them, or well tell +what to make of their sayings; so far gone sometimes, so stupefied and +distracted, they think themselves bewitched, they are in despair, <span lang="la">aptae ad +fletum, desperationem, dolores mammis et hypocondriis</span>. Mercatus therefore +adds, now their breasts, now their hypochondries, belly and sides, then +their heart and head aches, now heat, then wind, now this, now that +offends, they are weary of all; <a href="#note2654">[2654]</a>and yet will not, cannot again tell +how, where or what offends them, though they be in great pain, agony, and +frequently complain, grieving, sighing, weeping, and discontented still, +<span lang="la">sine causa manifesta</span>, most part, yet I say they will complain, grudge, +lament, and not be persuaded, but that they are troubled with an evil +spirit, which is frequent in Germany, saith Rodericus, amongst the common +sort: and to such as are most grievously affected, (for he makes three +degrees of this disease in women,) they are in despair, surely forespoken +or bewitched, and in extremity of their dotage, (weary of their lives,) +some of them will attempt to make away themselves. Some think they see +visions, confer with spirits and devils, they shall surely be damned, are +afraid of some treachery, imminent danger, and the like, they will not +speak, make answer to any question, but are almost distracted, mad, or +stupid for the time, and by fits: and thus it holds them, as they are more +or less affected, and as the inner humour is intended or remitted, or by +outward objects and perturbations aggravated, solitariness, idleness, &c. + +<p>Many other maladies there are incident to young women, out of that one and +only cause above specified, many feral diseases. I will not so much as +mention their names, melancholy alone is the subject of my present +discourse, from which I will not swerve. The several cures of this +infirmity, concerning diet, which must be very sparing, phlebotomy, physic, +internal, external remedies, are at large in great variety in <a href="#note2655">[2655]</a> +Rodericus a Castro, Sennertus, and Mercatus, which whoso will, as occasion +serves, may make use of. But the best and surest remedy of all, is to see +them well placed, and married to good husbands in due time, <span lang="la">hinc illae, +lachrymae</span>, that is the primary cause, and this the ready cure, to give them +content to their desires. I write not this to patronise any wanton, idle +flirt, lascivious or light housewives, which are too forward many times, +unruly, and apt to cast away themselves on him that comes next, without all +care, counsel, circumspection, and judgment. If religion, good discipline, +honest education, wholesome exhortation, fair promises, fame and loss of +good name cannot inhibit and deter such, (which to chaste and sober maids +cannot choose but avail much,) labour and exercise, strict diet, rigour and +threats may more opportunely be used, and are able of themselves to qualify +and divert an ill-disposed temperament. For seldom should you see an hired +servant, a poor handmaid, though ancient, that is kept hard to her work, +and bodily labour, a coarse country wench troubled in this kind, but noble +virgins, nice gentlewomen, such as are solitary and idle, live at ease, +lead a life out of action and employment, that fare well, in great houses +and jovial companies, ill-disposed peradventure of themselves, and not +willing to make any resistance, discontented otherwise, of weak judgment, +able bodies, and subject to passions, (<span lang="la">grandiores virgines</span>, saith +Mercatus, <span lang="la">steriles et viduae plerumque melancholicae</span>,) such for the most +part are misaffected, and prone to this disease. I do not so much pity them +that may otherwise be eased, but those alone that out of a strong +temperament, innate constitution, are violently carried away with this +torrent of inward humours, and though very modest of themselves, sober, +religious, virtuous, and well given, (as many so distressed maids are,) yet +cannot make resistance, these grievances will appear, this malady will take +place, and now manifestly show itself, and may not otherwise be helped. But +where am I? Into what subject have I rushed? What have I to do with nuns, +maids, virgins, widows? I am a bachelor myself, and lead a monastic life in +a college, <span lang="la">nae ego sane ineptus qui haec dixerim</span>,) I confess 'tis an +indecorum, and as Pallas a virgin blushed, when Jupiter by chance spake +of love matters in her presence, and turned away her face; <span lang="la">me reprimam</span> +though my subject necessarily require it, I will say no more. + +<p>And yet I must and will say something more, add a word or two <span lang="la">in gratiam +virginum et viduarum</span>, in favour of all such distressed parties, in +commiseration of their present estate. And as I cannot choose but condole +their mishap that labour of this infirmity, and are destitute of help in +this case, so must I needs inveigh against them that are in fault, more +than manifest causes, and as bitterly tax those tyrannising +pseudopoliticians, superstitious orders, rash vows, hard-hearted parents, +guardians, unnatural friends, allies, (call them how you will,) those +careless and stupid overseers, that out of worldly respects, covetousness, +supine negligence, their own private ends (<span lang="la">cum sibi sit interim bene</span>) can +so severely reject, stubbornly neglect, and impiously contemn, without all +remorse and pity, the tears, sighs, groans, and grievous miseries of such +poor souls committed to their charge. How odious and abominable are those +superstitious and rash vows of Popish monasteries, so to bind and enforce +men and women to vow virginity, to lead a single life, against the laws of +nature, opposite to religion, policy, and humanity, so to starve, to offer +violence, to suppress the vigour of youth, by rigorous statutes, severe +laws, vain persuasions, to debar them of that to which by their innate +temperature they are so furiously inclined, urgently carried, and sometimes +precipitated, even irresistibly led, to the prejudice of their soul's +health, and good estate of body and mind: and all for base and private +respects, to maintain their gross superstition, to enrich themselves and +their territories as they falsely suppose, by hindering some marriages, +that the world be not full of beggars, and their parishes pestered with +orphans; stupid politicians; <span lang="la">haeccine fieri flagilia</span>? ought these things +so to be carried? better marry than burn, saith the Apostle, but they are +otherwise persuaded. They will by all means quench their neighbour's house +if it be on fire, but that fire of lust which breaks out into such +lamentable flames, they will not take notice of, their own bowels +oftentimes, flesh and blood shall so rage and burn, and they will not see +it: <span lang="la">miserum est</span>, saith Austin, <span lang="la">seipsum non miserescere</span>, and they are +miserable in the meantime that cannot pity themselves, the common good of +all, and <span lang="la">per consequens</span> their own estates. For let them but consider what +fearful maladies, feral diseases, gross inconveniences, come to both sexes +by this enforced temperance, it troubles me to think of, much more to +relate those frequent abortions and murdering of infants in their nunneries +(read <a href="#note2656">[2656]</a>Kemnitius and others), and notorious fornications, those +Spintrias, Tribadas, Ambubeias, &c., those rapes, incests, adulteries, +mastuprations, sodomies, buggeries of monks and friars. See Bale's +visitation of abbeys, <a href="#note2657">[2657]</a>Mercurialis, Rodericus a Castro, Peter +Forestus, and divers physicians; I know their ordinary apologies and +excuses for these things, <span lang="la">sed viderint Politici, Medici, Theologi</span>, I +shall more opportunely meet with them <a href="#note2658">[2658]</a>elsewhere. +<div class="poem" lang="la"> +<div class="line"><a href="#note2659">[2659]</a>Illius viduae, aut patronum Virginis hujus,</div> +<div class="line">Ne me forte putes, verbum non amplius addam.</div> +</div> +</div> +</div> +<div class="member"> +<h3><a name="1.3.3"></a>MEMB. III.</h3> +<h4><i>Immediate cause of these precedent Symptoms</i>.</h4> + +<p>To give some satisfaction to melancholy men that are troubled with these +symptoms, a better means in my judgment cannot be taken, than to show them +the causes whence they proceed; not from devils as they suppose, or that +they are bewitched or forsaken of God, hear or see, &c. as many of them +think, but from natural and inward causes, that so knowing them, they may +better avoid the effects, or at least endure them with more patience. The +most grievous and common symptoms are fear and sorrow, and that without a +cause to the wisest and discreetest men, in this malady not to be avoided. +The reason why they are so, Aetius discusseth at large, <span class="cite">Tetrabib. 2. 2.</span> in +his first problem out of Galen, <span class="cite">lib. 2. de causis sympt. 1.</span> For Galen +imputeth all to the cold that is black, and thinks that the spirits being +darkened, and the substance of the brain cloudy and dark, all the objects +thereof appear terrible, and the <a href="#note2660">[2660]</a>mind itself, by those dark, +obscure, gross fumes, ascending from black humours, is in continual +darkness, fear, and sorrow; divers terrible monstrous fictions in a +thousand shapes and apparitions occur, with violent passions, by which the +brain and fantasy are troubled and eclipsed. <a href="#note2661">[2661]</a>Fracastorius, <span class="cite">lib. 2. +de intellect</span>, “will have cold to be the cause of fear and sorrow; for +such as are cold are ill-disposed to mirth, dull, and heavy, by nature +solitary, silent; and not for any inward darkness (as physicians think) for +many melancholy men dare boldly be, continue, and walk in the dark, and +delight in it:” <span lang="la">solum frigidi timidi</span>: if they be hot, they are merry; and +the more hot, the more furious, and void of fear, as we see in madmen; but +this reason holds not, for then no melancholy, proceeding from choler +adust, should fear. <a href="#note2662">[2662]</a>Averroes scoffs at Galen for his reasons, and +brings five arguments to repel them: so doth Herc. de Saxonia, <span class="cite">Tract. de +Melanch. cap. 3.</span> assigning other causes, which are copiously censured +and confuted by Aelianus Montaltus, <span class="cite">cap. 5 and 6.</span> Lod. Mercatus <span class="cite">de +Inter. morb. cur. lib. 1. cap. 17.</span> Altomarus, <span class="cite">cap. 7. de mel.</span> +Guianerius, <span class="cite">tract. 15. c. 1.</span> Bright <span class="cite">cap. 37.</span> Laurentius, <span class="cite">cap. 5.</span> +Valesius, <span class="cite">med. cont. lib. 5, con. 1.</span> <a href="#note2663">[2663]</a>“Distemperature,” they +conclude, “makes black juice, blackness obscures the spirits, the spirits +obscured, cause fear and sorrow.” Laurentius, <span class="cite">cap. 13.</span> supposeth these +black fumes offend specially the diaphragma or midriff, and so <span lang="la">per +consequens</span> the mind, which is obscured as <a href="#note2664">[2664]</a>the sun by a cloud. To +this opinion of Galen, almost all the Greeks and Arabians subscribe, the +Latins new and old, <span lang="la">internae, tenebrae offuscant animum, ut externae +nocent pueris</span>, as children are affrighted in the dark, so are melancholy +men at all times, <a href="#note2665">[2665]</a>as having the inward cause with them, and still +carrying it about. Which black vapours, whether they proceed from the black +blood about the heart, as T. W. Jes. thinks in his treatise of the passions +of the mind, or stomach, spleen, midriff, or all the misaffected parts +together, it boots not, they keep the mind in a perpetual dungeon, and +oppress it with continual fears, anxieties, sorrows, &c. It is an ordinary +thing for such as are sound to laugh at this dejected pusillanimity, and +those other symptoms of melancholy, to make themselves merry with them, and +to wonder at such, as toys and trifles, which may be resisted and +withstood, if they will themselves: but let him that so wonders, consider +with himself, that if a man should tell him on a sudden, some of his +especial friends were dead, could he choose but grieve? Or set him upon a +steep rock, where he should be in danger to be precipitated, could he be +secure? His heart would tremble for fear, and his head be giddy. P. Byaras, +<span class="cite">Tract. de pest.</span> gives instance (as I have said) <a href="#note2666">[2666]</a>“and put case” +(saith he) “in one that walks upon a plank, if it lie on the ground, he can +safely do it: but if the same plank be laid over some deep water, instead +of a bridge, he is vehemently moved, and 'tis nothing but his imagination, +<span lang="la">forma cadendi impressa</span>, to which his other members and faculties obey.” +Yea, but you infer, that such men have a just cause to fear, a true object +of fear; so have melancholy men an inward cause, a perpetual fume and +darkness, causing fear, grief, suspicion, which they carry with them, an +object which cannot be removed; but sticks as close, and is as inseparable +as a shadow to a body, and who can expel or overrun his shadow? Remove heat +of the liver, a cold stomach, weak spleen: remove those adust humours and +vapours arising from them, black blood from the heart, all outward +perturbations, take away the cause, and then bid them not grieve nor fear, +or be heavy, dull, lumpish, otherwise counsel can do little good; you may +as well bid him that is sick of an ague not to be a dry; or him that is +wounded not to feel pain. + +<p>Suspicion follows fear and sorrow at heels, arising out of the same +fountain, so thinks <a href="#note2667">[2667]</a>Fracastorius, “that fear is the cause of +suspicion, and still they suspect some treachery, or some secret +machination to be framed against them, still they distrust.” Restlessness +proceeds from the same spring, variety of fumes make them like and dislike. +Solitariness, avoiding of light, that they are weary of their lives, hate +the world, arise from the same causes, for their spirits and humours are +opposite to light, fear makes them avoid company, and absent themselves, +lest they should be misused, hissed at, or overshoot themselves, which +still they suspect. They are prone to venery by reason of wind. Angry, +waspish, and fretting still, out of abundance of choler, which causeth +fearful dreams and violent perturbations to them, both sleeping and waking: +That they suppose they have no heads, fly, sink, they are pots, glasses, +&c. is wind in their heads. <a href="#note2668">[2668]</a>Herc. de Saxonia doth ascribe this to +the several motions in the animal spirits, “their dilation, contraction, +confusion, alteration, tenebrosity, hot or cold distemperature,” excluding +all material humours. <a href="#note2669">[2669]</a>Fracastorius “accounts it a thing worthy of +inquisition, why they should entertain such false conceits, as that they +have horns, great noses, that they are birds, beasts,” &c., why they should +think themselves kings, lords, cardinals. For the first, <a href="#note2670">[2670]</a> +Fracastorius gives two reasons: “One is the disposition of the body; the +other, the occasion of the fantasy,” as if their eyes be purblind, their +ears sing, by reason of some cold and rheum, &c. To the second, Laurentius +answers, the imagination inwardly or outwardly moved, represents to the +understanding, not enticements only, to favour the passion or dislike, but +a very intensive pleasure follows the passion or displeasure, and the will +and reason are captivated by delighting in it. + +<p>Why students and lovers are so often melancholy and mad, the philosopher of +<a href="#note2671">[2671]</a>Conimbra assigns this reason, “because by a vehement and continual +meditation of that wherewith they are affected, they fetch up the spirits +into the brain, and with the heat brought with them, they incend it beyond +measure: and the cells of the inner senses dissolve their temperature, +which being dissolved, they cannot perform their offices as they ought.” + +<p>Why melancholy men are witty, which Aristotle hath long since maintained in +his problems; and that <a href="#note2672">[2672]</a>all learned men, famous philosophers, and +lawgivers, <span lang="la">ad unum fere omnes melancholici</span>, have still been melancholy, +is a problem much controverted. Jason Pratensis will have it understood of +natural melancholy, which opinion Melancthon inclines to, in his book <span class="cite">de +Anima</span>, and Marcilius Ficinus <span class="cite">de san. tuend. lib. 1. cap. 5.</span> but not +simple, for that makes men stupid, heavy, dull, being cold and dry, +fearful, fools, and solitary, but mixed with the other humours, phlegm only +excepted; and they not adust, <a href="#note2673">[2673]</a>but so mixed as that blood he half, +with little or no adustion, that they be neither too hot nor too cold. +Aponensis, cited by Melancthon, thinks it proceeds from melancholy adust, +excluding all natural melancholy as too cold. Laurentius condemns his +tenet, because adustion of humours makes men mad, as lime burns when water +is cast on it. It must be mixed with blood, and somewhat adust, and so that +old aphorism of Aristotle may be verified, <span lang="la">Nullum magnum ingenium sine +mixtura dementiae</span>, no excellent wit without a mixture of madness. +Fracastorius shall decide the controversy, <a href="#note2674">[2674]</a>“phlegmatic are dull: +sanguine lively, pleasant, acceptable, and merry, but not witty; choleric +are too swift in motion, and furious, impatient of contemplation, deceitful +wits: melancholy men have the most excellent wits, but not all; this humour +may be hot or cold, thick, or thin; if too hot, they are furious and mad: +if too cold, dull, stupid, timorous, and sad: if temperate, excellent, +rather inclining to that extreme of heat, than cold.” This sentence of his +will agree with that of Heraclitus, a dry light makes a wise mind, +temperate heat and dryness are the chief causes of a good wit; therefore, +saith Aelian, an elephant is the wisest of all brute beasts, because his +brain is driest, <span lang="la">et ob atrae, bilis capiam</span>: this reason Cardan approves, +<span class="cite">subtil. l. 12.</span> Jo. Baptista Silvaticus, a physician of Milan, in his +first controversy, hath copiously handled this question: Rulandus in his +problems, Caelius Rhodiginus, <span class="cite">lib. 17.</span> Valleriola <span class="cite">6to. narrat. med.</span> +Herc. de Saxonia, <span class="cite">Tract. posth. de mel. cap. 3.</span> Lodovicus Mercatus, <span class="cite">de +inter. morb. cur. lib. cap. 17.</span> Baptista Porta, <span class="cite">Physiog. lib. 1. c. +13.</span> and many others. + +<p>Weeping, sighing, laughing, itching, trembling, sweating, blushing, hearing +and seeing strange noises, visions, wind, crudity, are motions of the body, +depending upon these precedent motions of the mind: neither are tears, +affections, but actions (as Scaliger holds) <a href="#note2675">[2675]</a>“the voice of such as +are afraid, trembles, because the heart is shaken” (<span class="cite">Conimb. prob. 6. +sec. 3. de som.</span>) why they stutter or falter in their speech, +Mercurialis and Montaltus, <span class="cite">cap. 17.</span> give like reasons out of Hippocrates, +<a href="#note2676">[2676]</a>“dryness, which makes the nerves of the tongue torpid.” Fast +speaking (which is a symptom of some few) Aetius will have caused <a href="#note2677">[2677]</a> +“from abundance of wind, and swiftness of imagination:” <a href="#note2678">[2678]</a>“baldness +comes from excess of dryness,” hirsuteness from a dry temperature. The +cause of much waking in a dry brain, continual meditation, discontent, +fears and cares, that suffer not the mind to be at rest, incontinency is +from wind, and a hot liver, Montanus, <span class="cite">cons. 26.</span> Rumbling in the guts is +caused from wind, and wind from ill concoction, weakness of natural heat, +or a distempered heat and cold; <a href="#note2679">[2679]</a>Palpitation of the heart from +vapours, heaviness and aching from the same cause. That the belly is hard, +wind is a cause, and of that leaping in many parts. Redness of the face, +and itching, as if they were flea-bitten, or stung with pismires, from a +sharp subtle wind. <a href="#note2680">[2680]</a>Cold sweat from vapours arising from the +hypochondries, which pitch upon the skin; leanness for want of good +nourishment. Why their appetite is so great, <a href="#note2681">[2681]</a>Aetius answers: <span lang="la">Os +ventris frigescit</span>, cold in those inner parts, cold belly, and hot liver, +causeth crudity, and intention proceeds from perturbations, <a href="#note2682">[2682]</a>our +souls for want of spirits cannot attend exactly to so many intentive +operations, being exhaust, and overswayed by passion, she cannot consider +the reasons which may dissuade her from such affections. + +<p><a href="#note2683">[2683]</a>Bashfulness and blushing, is a passion proper to men alone, and is +not only caused for <a href="#note2684">[2684]</a>some shame and ignominy, or that they are guilty +unto themselves of some foul fact committed, but as <a href="#note2685">[2685]</a>Fracastorius +well determines, <span lang="la">ob defectum proprium, et timorem</span>, “from fear, and a +conceit of our defects; the face labours and is troubled at his presence +that sees our defects, and nature willing to help, sends thither heat, heat +draws the subtlest blood, and so we blush. They that are bold, arrogant, +and careless, seldom or never blush, but such as are fearful.” Anthonius +Lodovicus, in his book <span class="cite">de pudore</span>, will have this subtle blood to arise +in the face, not so much for the reverence of our betters in presence, +<a href="#note2686">[2686]</a>“but for joy and pleasure, or if anything at unawares shall pass +from us, a sudden accident, occurse, or meeting:” (which Disarius in <a href="#note2687">[2687]</a> +Macrobius confirms) any object heard or seen, for blind men never blush, as +Dandinus observes, the night and darkness make men impudent. Or that we be +staid before our betters, or in company we like not, or if anything molest +and offend us, <span lang="la">erubescentia</span> turns to <span lang="la">rubor</span>, blushing to a continuate +redness. <a href="#note2688">[2688]</a>Sometimes the extremity of the ears tingle, and are red, +sometimes the whole face, <span lang="la">Etsi nihil vitiosum commiseris</span>, as Lodovicus +holds: though Aristotle is of opinion, <span lang="la">omnis pudor ex vitio commisso</span>, all +shame for some offence. But we find otherwise, it may as well proceed +<a href="#note2689">[2689]</a>from fear, from force and inexperience, (so <a href="#note2690">[2690]</a>Dandinus holds) +as vice; a hot liver, saith Duretus (<span lang="la">notis in Hollerium</span>:) “from a hot +brain, from wind, the lungs heated, or after drinking of wine, strong +drink, perturbations,” &c. + +<p>Laughter what it is, saith <a href="#note2691">[2691]</a>Tully, “how caused, where, and so +suddenly breaks out, that desirous to stay it, we cannot, how it comes to +possess and stir our face, veins, eyes, countenance, mouth, sides, let +Democritus determine.” The cause that it often affects melancholy men so +much, is given by Gomesius, <span class="cite">lib. 3. de sale genial. cap. 18.</span> +abundance of pleasant vapours, which, in sanguine melancholy especially, +break from the heart, <a href="#note2692">[2692]</a>“and tickle the midriff, because it is +transverse and full of nerves: by which titillation the sense being moved, +and arteries distended, or pulled, the spirits from thence move and possess +the sides, veins, countenance, eyes.” See more in Jossius <span class="cite">de risu et fletu</span>, +Vives <span class="cite">3 de Anima</span>. Tears, as Scaliger defines, proceed from grief and +pity, <a href="#note2693">[2693]</a>“or from the heating of a moist brain, for a dry cannot weep.” + +<p>That they see and hear so many phantasms, chimeras, noises, visions, &c. as +Fienus hath discoursed at large in his book of imagination, and <a href="#note2694">[2694]</a> +Lavater <span class="cite">de spectris, part. 1. cap. 2. 3. 4.</span> their corrupt phantasy +makes them see and hear that which indeed is neither heard nor seen, <span lang="la">Qui +multum jejunant, aut noctes ducunt insomnes</span>, they that much fast, or want +sleep, as melancholy or sick men commonly do, see visions, or such as are +weak-sighted, very timorous by nature, mad, distracted, or earnestly seek. +<span lang="la">Sabini quod volunt somniant</span>, as the saying is, they dream of that they +desire. Like Sarmiento the Spaniard, who when he was sent to discover the +straits of Magellan, and confine places, by the Prorex of Peru, standing on +the top of a hill, <span lang="la">Amaenissimam planitiem despicere sibi visus fuit, +aedificia magnifica, quamplurimos Pagos, alias Turres, splendida Templa</span>, +and brave cities, built like ours in Europe, not, saith mine <a href="#note2695">[2695]</a>author, +that there was any such thing, but that he was <span lang="la">vanissimus et nimis +credulus</span>, and would fain have had it so. Or as <a href="#note2696">[2696]</a>Lod. Mercatus +proves, by reason of inward vapours, and humours from blood, choler, &c. +diversely mixed, they apprehend and see outwardly, as they suppose, divers +images, which indeed are not. As they that drink wine think all runs round, +when it is in their own brain; so is it with these men, the fault and cause +is inward, as Galen affirms, <a href="#note2697">[2697]</a>mad men and such as are near death, +<span lang="la">quas extra se videre putant Imagines, intra oculos habent</span>, 'tis in their +brain, which seems to be before them; the brain as a concave glass reflects +solid bodies. <span lang="la">Senes etiam decrepiti cerebrum habent concavum et aridum, ut +imaginentur se videre</span> (saith <a href="#note2698">[2698]</a>Boissardus) <span lang="la">quae non sunt</span>, old men +are too frequently mistaken and dote in like case: or as he that looketh +through a piece of red glass, judgeth everything he sees to be red; corrupt +vapours mounting from the body to the head, and distilling again from +thence to the eyes, when they have mingled themselves with the watery +crystal which receiveth the shadows of things to be seen, make all things +appear of the same colour, which remains in the humour that overspreads our +sight, as to melancholy men all is black, to phlegmatic all white, &c. Or +else as before the organs corrupt by a corrupt phantasy, as Lemnius, <span class="cite">lib. +1. cap. 16.</span> well quotes, <a href="#note2699">[2699]</a>“cause a great agitation of spirits, and +humours, which wander to and fro in all the creeks of the brain, and cause +such apparitions before their eyes.” One thinks he reads something written +in the moon, as Pythagoras is said to have done of old, another smells +brimstone, hears Cerberus bark: Orestes now mad supposed he saw the furies +tormenting him, and his mother still ready to run upon him, +<div class="poem" lang="la"> +<div class="line"><a href="#note2700">[2700]</a>O mater obsecro noli me persequi</div> +<div class="line">His furiis, aspectu anguineis, horribilibus,</div> +<div class="line">Ecce ecce me invadunt, in me jam ruunt;</div> +</div> +but Electra told him thus raving in his mad fit, he saw no such sights at +all, it was but his crazed imagination. +<div class="poem" lang="la"> +<div class="line"><a href="#note2701">[2701]</a>Quiesce, quiesce miser in linteis tuis,</div> +<div class="line">Non cernis etenim quae videre te putas.</div> +</div> +<p>So Pentheus (in Bacchis Euripidis) saw two suns, two Thebes, his brain +alone was troubled. Sickness is an ordinary cause of such sights. Cardan, +<span class="cite">subtil. 8.</span> <span lang="la">Mens aegra laboribus et jejuniis fracta, facit eos videre, +audire</span>, &c. And, Osiander beheld strange visions, and Alexander ab +Alexandro both, in their sickness, which he relates <span class="cite">de rerum varietat. +lib. 8. cap. 44.</span> Albategnius that noble Arabian, on his death-bed, saw a +ship ascending and descending, which Fracastorius records of his friend +Baptista Tirrianus. Weak sight and a vain persuasion withal, may effect as +much, and second causes concurring, as an oar in water makes a refraction, +and seems bigger, bended double, &c. The thickness of the air may cause +such effects, or any object not well-discerned in the dark, fear and +phantasy will suspect to be a ghost, a devil, &c. <a href="#note2702">[2702]</a><span lang="la">Quod nimis miseri +timent, hoc facile credunt</span>, we are apt to believe, and mistake in such +cases. Marcellus Donatus, <span class="cite">lib. 2. cap. 1.</span> brings in a story out of +Aristotle, of one Antepharon which likely saw, wheresoever he was, his own +image in the air, as in a glass. Vitellio, <span class="cite">lib. 10. perspect.</span> hath such +another instance of a familiar acquaintance of his, that after the want of +three or four nights sleep, as he was riding by a river side, saw another +riding with him, and using all such gestures as he did, but when more light +appeared, it vanished. Eremites and anchorites have frequently such absurd +visions, revelations by reason of much fasting, and bad diet, many are +deceived by legerdemain, as Scot hath well showed in his book of the +discovery of witchcraft, and Cardan, <span class="cite">subtil. 18.</span> suffites, perfumes, +suffumigations, mixed candles, perspective glasses, and such natural +causes, make men look as if they were dead, or with horse-heads, +bull's-horns, and such like brutish shapes, the room full of snakes, +adders, dark, light, green, red, of all colours, as you may perceive in +Baptista Porta, Alexis, Albertus, and others, glow-worms, fire-drakes, +meteors, <span lang="la">Ignis fatuus</span>, which Plinius, <span class="cite">lib. 2. cap. 37.</span> calls Castor +and Pollux, with many such that appear in moorish grounds, about +churchyards, moist valleys, or where battles have been fought, the causes +of which read in Goclenius, Velouris, Fickius, &c. such fears are often +done, to frighten children with squibs, rotten wood, &c. to make folks look +as if they were dead, <a href="#note2703">[2703]</a><span lang="la">solito majores</span>, bigger, lesser, fairer, +fouler, <span lang="la">ut astantes sine capitibus videantur; aut toti igniti, aut +forma daemonum, accipe pilos canis nigri</span>, &c. saith Albertus; and so 'tis +ordinary to see strange uncouth sights by catoptrics: who knows not that if +in a dark room, the light be admitted at one only little hole, and a paper +or glass put upon it, the sun shining, will represent on the opposite wall +all such objects as are illuminated by his rays? with concave and cylinder +glasses, we may reflect any shape of men, devils, antics, (as magicians +most part do, to gull a silly spectator in a dark room), we will ourselves, +and that hanging in the air, when 'tis nothing but such an horrible image +as <a href="#note2704">[2704]</a>Agrippa demonstrates, placed in another room. Roger Bacon of old +is said to have represented his own image walking in the air by this art, +though no such thing appear in his perspectives. But most part it is in the +brain that deceives them, although I may not deny, but that oftentimes the +devil deludes them, takes his opportunity to suggest, and represent vain +objects to melancholy men, and such as are ill affected. To these you may +add the knavish impostures of jugglers, exorcists, mass-priests, and +mountebanks, of whom Roger Bacon speaks, &c. <span class="cite">de miraculis naturae et +artis. cap. 1.</span> <a href="#note2705">[2705]</a>they can counterfeit the voices of all birds and +brute beasts almost, all tones and tunes of men, and speak within their +throats, as if they spoke afar off, that they make their auditors believe +they hear spirits, and are thence much astonished and affrighted with it. +Besides, those artificial devices to overhear their confessions, like that +whispering place of Gloucester <a href="#note2706">[2706]</a>with us, or like the duke's place at +Mantua in Italy, where the sound is reverberated by a concave wall; a +reason of which Blancanus in his Echometria gives, and mathematically +demonstrates. + +<p>So that the hearing is as frequently deluded as the sight, from the same +causes almost, as he that hears bells, will make them sound what he list. +“As the fool thinketh, so the bell clinketh.” Theophilus in Galen thought +he heard music, from vapours which made his ears sound, &c. Some are +deceived by echoes, some by roaring of waters, or concaves and +reverberation of air in the ground, hollow places and walls. <a href="#note2707">[2707]</a>At +Cadurcum, in Aquitaine, words and sentences are repeated by a strange echo +to the full, or whatsoever you shall play upon a musical instrument, more +distinctly and louder, than they are spoken at first. Some echoes repeat a +thing spoken seven times, as at Olympus, in Macedonia, as Pliny relates, +<span class="cite">lib. 36. cap. 15.</span> Some twelve times, as at Charenton, a village near +Paris, in France. At Delphos, in Greece, heretofore was a miraculous echo, +and so in many other places. Cardan, <span class="cite">subtil. l. 18</span>, hath wonderful +stories of such as have been deluded by these echoes. Blancanus the Jesuit, +in his Echometria, hath variety of examples, and gives his reader full +satisfaction of all such sounds by way of demonstration. <a href="#note2708">[2708]</a>At Barrey, +an isle in the Severn mouth, they seem to hear a smith's forge; so at +Lipari, and those sulphureous isles, and many such like, which Olaus speaks +of in the continent of Scandia, and those northern countries. Cardan <span class="cite">de +rerum var. l. 15, c. 84</span>, mentioneth a woman, that still supposed she +heard the devil call her, and speaking to her, she was a painter's wife in +Milan: and many such illusions and voices, which proceed most part from a +corrupt imagination. + +<p>Whence it comes to pass, that they prophesy, speak several languages, talk +of astronomy, and other unknown sciences to them (of which they have been +ever ignorant): <a href="#note2709">[2709]</a>I have in brief touched, only this I will here add, +that Arculanus, <span class="cite">Bodin. lib. 3, cap. 6, daemon.</span> and some others, <a href="#note2710">[2710]</a> +hold as a manifest token that such persons are possessed with the devil; so +doth <a href="#note2711">[2711]</a>Hercules de Saxonia, and Apponensis, and fit only to be cured +by a priest. But <a href="#note2712">[2712]</a>Guianerius, <a href="#note2713">[2713]</a>Montaltus, Pomporiatius of +Padua, and Lemnius <span class="cite">lib. 2. cap. 2</span>, refer it wholly to the +ill-disposition of the <a href="#note2714">[2714]</a>humour, and that out of the authority of +Aristotle <span class="cite">prob. 30. 1</span>, because such symptoms are cured by purging; and as +by the striking of a flint fire is enforced, so by the vehement motion of +spirits, they do <span lang="la">elicere voces inauditas</span>, compel strange speeches to be +spoken: another argument he hath from Plato's <span lang="la">reminiscentia</span>, which all +out as likely as that which <a href="#note2715">[2715]</a>Marsilius Ficinus speaks of his friend +Pierleonus; by a divine kind of infusion he understood the secrets of +nature, and tenets of Grecian and barbarian philosophers, before ever he +heard of, saw, or read their works: but in this I should rather hold with +Avicenna and his associates, that such symptoms proceed from evil spirits, +which take all opportunities of humours decayed, or otherwise to pervert +the soul of man: and besides, the humour itself is <span lang="la">balneum diaboli</span>, the +devil's bath; and as Agrippa proves, doth entice him to seize upon them. +</div> +</div> +<div class="section"> +<div class="member"> +<h3><a name="1.4.1"></a>SECT. IV. MEMB. I.</h3> +<h4><i>Prognostics of Melancholy</i>.</h4> + +<p>Prognostics, or signs of things to come, are either good or bad. If this +malady be not hereditary, and taken at the beginning, there is good hope of +cure, <span lang="la">recens curationem non habet difficilem</span>, saith Avicenna, <span class="cite">l. 3, +Fen. 1, Tract. 4, c. 18.</span> That which is with laughter, of all others +is most secure, gentle, and remiss, Hercules de Saxonia. <a href="#note2716">[2716]</a>“If that +evacuation of haemorrhoids, or <span lang="la">varices</span>, which they call the water between +the skin, shall happen to a melancholy man, his misery is ended,” +Hippocrates <span class="cite">Aphor. 6, 11.</span> Galen <span class="cite">l. 6, de morbis vulgar. com. 8</span>, +confirms the same; and to this aphorism of Hippocrates, all the Arabians, +new and old Latins subscribe; Montaltus <span class="cite">c. 25</span>, Hercules de Saxonia, +Mercurialis, Vittorius Faventinus, &c. Skenkius, <span class="cite">l. 1, observat. med. c. +de Mania</span>, illustrates this aphorism, with an example of one Daniel Federer +a coppersmith that was long melancholy, and in the end mad about the 27th +year of his age, these <span lang="la">varices</span> or water began to arise in his thighs, and +he was freed from his madness. Marius the Roman was so cured, some, say, +though with great pain. Skenkius hath some other instances of women that +have been helped by flowing of their mouths, which before were stopped. +That the opening of the haemorrhoids will do as much for men, all physicians +jointly signify, so they be voluntary, some say, and not by compulsion. All +melancholy are better after a quartan; <a href="#note2717">[2717]</a>Jobertus saith, scarce any +man hath that ague twice; but whether it free him from this malady, 'tis a +question; for many physicians ascribe all long agues for especial causes, +and a quartan ague amongst the rest. <a href="#note2718">[2718]</a>Rhasis <span class="cite">cont. lib. 1, tract. +9.</span> “When melancholy gets out at the superficies of the skin, or settles +breaking out in scabs, leprosy, morphew, or is purged by stools, or by the +urine, or that the spleen is enlarged, and those <span lang="la">varices</span> appear, the +disease is dissolved.” Guianerius, <span class="cite">cap. 5, tract. 15</span>, adds dropsy, +jaundice, dysentery, leprosy, as good signs, to these scabs, morphews, and +breaking out, and proves it out of the 6th of Hippocrates' Aphorisms. + +<p>Evil prognostics on the other part. <span lang="la">Inveterata melancholia incurabilis</span>, +if it be inveterate, it is <a href="#note2719">[2719]</a>incurable, a common axiom, <span lang="la">aut +difficulter curabilis</span> as they say that make the best, hardly cured. This +Galen witnesseth, <span class="cite">l. 3, de loc. affect. cap. 6</span>, <a href="#note2720">[2720]</a>“be it in whom +it will, or from what cause soever, it is ever long, wayward, tedious, and +hard to be cured, if once it be habituated.” As Lucian said of the gout, she +was <a href="#note2721">[2721]</a>“the queen of diseases, and inexorable,” may we say of +melancholy. Yet Paracelsus will have all diseases whatsoever curable, and +laughs at them which think otherwise, as T. Erastus <span class="cite">par. 3</span>, objects to +him; although in another place, hereditary diseases he accounts incurable, +and by no art to be removed. <a href="#note2722">[2722]</a>Hildesheim <span class="cite">spicel. 2, de mel.</span> holds +it less dangerous if only <a href="#note2723">[2723]</a>“imagination be hurt, and not reason,” +<a href="#note2724">[2724]</a>“the gentlest is from blood. Worse from choler adust, but the worst +of all from melancholy putrefied.” <a href="#note2725">[2725]</a>Bruel esteems hypochondriacal +least dangerous, and the other two species (opposite to Galen) hardest to +be cured. <a href="#note2726">[2726]</a>The cure is hard in man, but much more difficult in women. +And both men and women must take notice of that saying of Montanus +<span class="cite">consil. 230, pro Abate Italo</span>, <a href="#note2727">[2727]</a>“This malady doth commonly +accompany them to their grave; physicians may ease, and it may lie hid for +a time, but they cannot quite cure it, but it will return again more +violent and sharp than at first, and that upon every small occasion or +error:” as in Mercury's weather-beaten statue, that was once all over gilt, +the open parts were clean, yet there was <span lang="la">in fimbriis aurum</span>, in the chinks +a remnant of gold: there will be some relics of melancholy left in the +purest bodies (if once tainted) not so easily to be rooted out. <a href="#note2728">[2728]</a> +Oftentimes it degenerates into epilepsy, apoplexy, convulsions, and +blindness: by the authority of Hippocrates and Galen, <a href="#note2729">[2729]</a>all aver, if +once it possess the ventricles of the brain, Frambesarius, and Salust. +Salvianus adds, if it get into the optic nerves, blindness. Mercurialis, +<span class="cite">consil. 20</span>, had a woman to his patient, that from melancholy became +epileptic and blind. <a href="#note2730">[2730]</a>If it come from a cold cause, or so continue +cold, or increase, epilepsy; convulsions follow, and blindness, or else in +the end they are moped, sottish, and in all their actions, speeches, and +gestures, ridiculous. <a href="#note2731">[2731]</a>If it come from a hot cause, they are more +furious, and boisterous, and in conclusion mad. <span lang="la">Calescentem melancholiam +saepius sequitur mania</span>. <a href="#note2732">[2732]</a>If it heat and increase, that is the common +event, <a href="#note2733">[2733]</a><span lang="la">per circuitus, aut semper insanit</span>, he is mad by fits, or +altogether. For as <a href="#note2734">[2734]</a>Sennertus contends out of Crato, there is +<span lang="la">seminarius ignis</span> in this humour, the very seeds of fire. If it come from +melancholy natural adust, and in excess, they are often demoniacal, +Montanus. + +<p><a href="#note2735">[2735]</a>Seldom this malady procures death, except (which is the greatest, +most grievous calamity, and the misery of all miseries,) they make away +themselves, which is a frequent thing, and familiar amongst them. 'Tis +<a href="#note2736">[2736]</a>Hippocrates' observation, Galen's sentence, <span lang="la">Etsi mortem timent, +tamen plerumque sibi ipsis mortem consciscunt</span>, <span class="cite">l. 3. de locis affec. +cap. 7.</span> The doom of all physicians. 'Tis <a href="#note2737">[2737]</a>Rabbi Moses' Aphorism, the +prognosticon of Avicenna, Rhasis, Aetius, Gordonius, Valescus, Altomarus, +Salust. Salvianus, Capivaccius, Mercatus, Hercules de Saxonia, Piso, Bruel, +Fuchsius, all, &c. +<div class="poem" lang="la"> +<div class="line"><a href="#note2738">[2738]</a>Et saepe usque adeo mortis formidine vitae</div> +<div class="line">Percipit infelix odium lucisque videndae,</div> +<div class="line">Ut sibi consciscat maerenti pectore lethum.</div> +</div> +<div class="poem"> +<div class="line">And so far forth death's terror doth affright,</div> +<div class="line">He makes away himself, and hates the light</div> +<div class="line">To make an end of fear and grief of heart,</div> +<div class="line">He voluntary dies to ease his smart.</div> +</div> +<p>In such sort doth the torture and extremity of his misery torment him, that +he can take no pleasure in his life, but is in a manner enforced to offer +violence unto himself, to be freed from his present insufferable pains. So +some (saith <a href="#note2739">[2739]</a>Fracastorius) “in fury, but most in despair, sorrow, +fear, and out of the anguish and vexation of their souls, offer violence to +themselves: for their life is unhappy and miserable. They can take no rest +in the night, nor sleep, or if they do slumber, fearful dreams astonish +them.” In the daytime they are affrighted still by some terrible object, +and torn in pieces with suspicion, fear, sorrow, discontents, cares, shame, +anguish, &c. as so many wild horses, that they cannot be quiet an hour, a +minute of time, but even against their wills they are intent, and still +thinking of it, they cannot forget it, it grinds their souls day and night, +they are perpetually tormented, a burden to themselves, as Job was, they +can neither eat, drink or sleep. <span class="bibcite">Psal. cvii. 18.</span> “Their soul abhorreth all +meat, and they are brought to death's door, <a href="#note2740">[2740]</a>being bound in misery +and iron:” they <a href="#note2741">[2741]</a>curse their stars with Job, <a href="#note2742">[2742]</a>“and day of their +birth, and wish for death:” for as Pineda and most interpreters hold, Job +was even melancholy to despair, and almost <a href="#note2743">[2743]</a>madness itself; they +murmur many times against the world, friends, allies, all mankind, even +against God himself in the bitterness of their passion, <a href="#note2744">[2744]</a><span lang="la">vivere +nolunt, mori nesciunt</span>, live they will not, die they cannot. And in the +midst of these squalid, ugly, and such irksome days, they seek at last, +finding no comfort, <a href="#note2745">[2745]</a>no remedy in this wretched life, to be eased of +all by death. <span lang="la">Omnia appetunt bonum</span>, all creatures seek the best, and for +their good as they hope, <span lang="la">sub specie</span>, in show at least, <span lang="la">vel quia mori +pulchrum putant</span> (saith <a href="#note2746">[2746]</a>Hippocrates) <span lang="la">vel quia putant inde se +majoribus malis liberari</span>, to be freed as they wish. Though many times, as +Aesop's fishes, they leap from the frying-pan into the fire itself, yet they +hope to be eased by this means: and therefore (saith Felix <a href="#note2747">[2747]</a>Platerus) +“after many tedious days at last, either by drowning, hanging, or some such +fearful end,” they precipitate or make away themselves: “many lamentable +examples are daily seen amongst us:” <span lang="la">alius ante, fores se laqueo +suspendit</span> (as Seneca notes), <span lang="la">alius se praecipitavit a tecto, ne dominum +stomachantem audiret, alius ne reduceretur a fuga ferrum redegit in +viscera</span>, “one hangs himself before his own door,—another throws himself +from the house-top, to avoid his master's anger,—a third, to escape +expulsion, plunges a dagger into his heart,”—so many causes there +are—<span lang="la">His amor exitio est, furor his</span>—love, grief, anger, madness, and +shame, &c. 'Tis a common calamity, <a href="#note2748">[2748]</a>a fatal end to this disease, they +are condemned to a violent death, by a jury of physicians, furiously +disposed, carried headlong by their tyrannising wills, enforced by +miseries, and there remains no more to such persons, if that heavenly +Physician, by his assisting grace and mercy alone do not prevent, (for no +human persuasion or art can help) but to be their own butchers, and execute +themselves. Socrates his <span lang="la">cicuta</span>, Lucretia's dagger, Timon's halter, are +yet to be had; Cato's knife, and Nero's sword are left behind them, as so +many fatal engines, bequeathed to posterity, and will be used to the +world's end, by such distressed souls: so intolerable, insufferable, +grievous, and violent is their pain, <a href="#note2749">[2749]</a>so unspeakable and continuate. +One day of grief is an hundred years, as Cardan observes: 'Tis <span lang="la">carnificina +hominum, angor animi</span>, as well saith Areteus, a plague of the soul, the +cramp and convulsion of the soul, an epitome of hell; and if there be a +hell upon earth, it is to be found in a melancholy man's heart. +<div class="poem"> +<div class="line">For that deep torture may be call'd an hell,</div> +<div class="line">When more is felt, than one hath power to tell.</div> +</div> +Yea, that which scoffing Lucian said of the gout in jest, I may truly +affirm of melancholy in earnest. +<div class="poem" lang="la"> +<div class="line"><a href="#note2750">[2750]</a>O triste nomen! o diis odibile</div> +<div class="line">Melancholia lacrymosa, Cocyti filia,</div> +<div class="line">Tu Tartari specubus opacis edita</div> +<div class="line">Erinnys, utero quam Megara suo tulit,</div> +<div class="line">Et ab uberibus aluit, cuique parvidae</div> +<div class="line">Amarulentum in os lac Alecto dedit,</div> +<div class="line">Omnes abominabilem te daemones</div> +<div class="line">Produxere in lucem, exitio mortalium. <span lang="la">Et paulo post</span></div> +<div class="line">Non Jupiter ferit tale telum fulminis,</div> +<div class="line">Non ulla sic procella saevit aequoris,</div> +<div class="line">Non impetuosi tanta vis est turbinis.</div> +<div class="line">An asperos sustineo morsus Cerberi?</div> +<div class="line">Num virus Echidnae membra mea depascitur?</div> +<div class="line">Aut tunica sanie tincta Nessi sanguinis?</div> +<div class="line">Illacrymabile et immedicabile malum hoc.</div> +</div> +<div class="poem"> +<div class="line">O sad and odious name! a name so fell,</div> +<div class="line">Is this of melancholy, brat of hell.</div> +<div class="line">There born in hellish darkness doth it dwell,</div> +<div class="line">The Furies brought it up, Megara's teat,</div> +<div class="line">Alecto gave it bitter milk to eat.</div> +<div class="line">And all conspir'd a bane to mortal men,</div> +<div class="line">To bring this devil out of that black den.</div> +<div class="line">Jupiter's thunderbolt, not storm at sea,</div> +<div class="line">Nor whirlwind doth our hearts so much dismay.</div> +<div class="line">What? am I bit by that fierce Cerberus?</div> +<div class="line">Or stung by <a href="#note2751">[2751]</a>serpent so pestiferous?</div> +<div class="line">Or put on shirt that's dipt in Nessus' blood?</div> +<div class="line">My pain's past cure; physic can do no good.</div> +</div> +No torture of body like unto it, <span lang="la">Siculi non invenere tyranni majus +tormentum</span>, no strappadoes, hot irons, Phalaris' bulls, +<div class="poem" lang="la"> +<div class="line"><a href="#note2752">[2752]</a>Nec ira deum tantum, nec tela, nec hostis,</div> +<div class="line">Quantum sola noces animis illapsa.</div> +</div> +<div class="poem"> +<div class="line">Jove's wrath, nor devils can</div> +<div class="line">Do so much harm to th' soul of man.</div> +</div> +All fears, griefs, suspicions, discontents, imbonites, insuavities are +swallowed up, and drowned in this Euripus, this Irish sea, this ocean of +misery, as so many small brooks; 'tis <span lang="la">coagulum omnium aerumnarum</span>: which +<a href="#note2753">[2753]</a>Ammianus applied to his distressed Palladins. I say of our +melancholy man, he is the cream of human adversity, the <a href="#note2754">[2754]</a> +quintessence, and upshot; all other diseases whatsoever, are but +flea-bitings to melancholy in extent: 'Tis the pith of them all, <a href="#note2755">[2755]</a> +<span lang="la">Hospitium est calamitatis; quid verbis opus est</span>? +<div class="poem" lang="la"> +<div class="line">Quamcunque malam rem quaeris, illic reperies:</div> +</div> +<div class="poem"> +<div class="line">What need more words? 'tis calamities inn,</div> +<div class="line">Where seek for any mischief, 'tis within;</div> +</div> +and a melancholy man is that true Prometheus, which is bound to Caucasus; +the true Titius, whose bowels are still by a vulture devoured (as poets +feign) for so doth <a href="#note2756">[2756]</a>Lilius Geraldus interpret it, of anxieties, and +those griping cares, and so ought it to be understood. In all other +maladies, we seek for help, if a leg or an arm ache, through any +distemperature or wound, or that we have an ordinary disease, above all +things whatsoever, we desire help and health, a present recovery, if by any +means possible it may be procured; we will freely part with all our other +fortunes, substance, endure any misery, drink bitter potions, swallow those +distasteful pills, suffer our joints to be seared, to be cut off, anything +for future health: so sweet, so dear, so precious above all other things in +this world is life: 'tis that we chiefly desire, long life and happy days, +<a href="#note2757">[2757]</a><span lang="la">multos da Jupiter annos</span>, increase of years all men wish; but to a +melancholy man, nothing so tedious, nothing so odious; that which they so +carefully seek to preserve <a href="#note2758">[2758]</a>he abhors, he alone; so intolerable are +his pains; some make a question, <span lang="la">graviores morbi corporis an animi</span>, +whether the diseases of the body or mind be more grievous, but there is no +comparison, no doubt to be made of it, <span lang="la">multo enim saevior longeque est +atrocior animi, quam corporis cruciatus</span> (Lem. <span class="cite">l. 1. c. 12.</span>) the diseases +of the mind are far more grievous.—<span lang="la">Totum hic pro vulnere corpus</span>, body +and soul is misaffected here, but the soul especially. So Cardan testifies +<span class="cite">de rerum var. lib. 8. 40.</span> <a href="#note2759">[2759]</a>Maximus Tyrius a Platonist, and +Plutarch, have made just volumes to prove it. <a href="#note2760">[2760]</a><span lang="la">Dies adimit +aegritudinem hominibus</span>, in other diseases there is some hope likely, but +these unhappy men are born to misery, past all hope of recovery, incurably +sick, the longer they live the worse they are, and death alone must ease +them. + +<p>Another doubt is made by some philosophers, whether it be lawful for a man +in such extremity of pain and grief, to make away himself: and how these +men that so do are to be censured. The Platonists approve of it, that it is +lawful in such cases, and upon a necessity; Plotinus <span class="cite">l. de beatitud. c. +7.</span> and Socrates himself defends it, in Plato's Phaedon, “if any man labour +of an incurable disease, he may despatch himself, if it be to his good.” +Epicurus and his followers, the cynics and stoics in general affirm it, +Epictetus and <a href="#note2761">[2761]</a>Seneca amongst the rest, <span lang="la">quamcunque veram esse viam +ad libertatem</span>, any way is allowable that leads to liberty, <a href="#note2762">[2762]</a>“let us +give God thanks, that no man is compelled to live against his will;” <a href="#note2763">[2763]</a> +<span lang="la">quid ad hominem claustra, career, custodia? liberum ostium habet</span>, death +is always ready and at hand. <span lang="la">Vides illum praecipitem locum, illud flumen</span>, +dost thou see that steep place, that river, that pit, that tree, there's +liberty at hand, <span lang="la">effugia servitutis et doloris sunt</span>, as that Laconian lad +cast himself headlong (<span lang="la">non serviam aiebat puer</span>) to be freed of his +misery: every vein in thy body, if these be <span lang="la">nimis operosi exitus</span>, will +set thee free, <span lang="la">quid tua refert finem facias an accipias</span>? there's no +necessity for a man to live in misery. <span lang="la">Malum est necessitati vivere; sed +in necessitate vivere, necessitas nulla est. Ignavus qui sine causa +moritur, et stultus qui cum dolore vivit</span>. <span class="cite">Idem epi. 58.</span> Wherefore hath our +mother the earth brought out poisons, saith <a href="#note2764">[2764]</a>Pliny, in so great a +quantity, but that men in distress might make away themselves? which kings +of old had ever in a readiness, <span lang="la">ad incerta fortunae venenum sub custode +promptum</span>, Livy writes, and executioners always at hand. Speusippes being +sick was met by Diogenes, and carried on his slaves' shoulders, he made his +moan to the philosopher; but I pity thee not, quoth Diogenes, <span lang="la">qui cum +talis vivere sustines</span>, thou mayst be freed when thou wilt, meaning by +death. <a href="#note2765">[2765]</a>Seneca therefore commends Cato, Dido, and Lucretia, for their +generous courage in so doing, and others that voluntarily die, to avoid a +greater mischief, to free themselves from misery, to save their honour, or +vindicate their good name, as Cleopatra did, as Sophonisba, Syphax's wife +did, Hannibal did, as Junius Brutus, as Vibius Virus, and those Campanian +senators in Livy (<span class="cite">Dec. 3. lib. 6.</span>) to escape the Roman tyranny, that +poisoned themselves. Themistocles drank bull's blood, rather than he would +fight against his country, and Demosthenes chose rather to drink poison, +Publius Crassi <span lang="la">filius</span>, Censorius and Plancus, those heroical Romans to +make away themselves, than to fall into their enemies' hands. How many +myriads besides in all ages might I remember, <span lang="la">qui sibi lethum Insontes +pepperere manu</span>, &c. <a href="#note2766">[2766]</a>Rhasis in the Maccabees is magnified for it, +Samson's death approved. So did Saul and Jonas sin, and many worthy men and +women, <span lang="la">quorum memoria celebratur in Ecclesia</span>, saith <a href="#note2767">[2767]</a>Leminchus, for +killing themselves to save their chastity and honour, when Rome was taken, +as Austin instances, <span class="cite">l. 1. de Civit. Dei, cap. 16.</span> Jerome vindicateth +the same in <span class="cite">Ionam</span> and Ambrose, <span class="cite">l. 3. de virginitate</span> commendeth Pelagia +for so doing. Eusebius, <span class="cite">lib. 8. cap. 15.</span> admires a Roman matron for the +same fact to save herself from the lust of Maxentius the Tyrant. +Adelhelmus, abbot of Malmesbury, calls them <span lang="la">Beatas virgines quae sic</span>, &c. +Titus Pomponius Atticus, that wise, discreet, renowned Roman senator, +Tully's dear friend, when he had been long sick, as he supposed, of an +incurable disease, <span lang="la">vitamque produceret ad augendos dolores, sine spe +salutis</span>, was resolved voluntarily by famine to despatch himself to be rid +of his pain; and when as Agrippa, and the rest of his weeping friends +earnestly besought him, <span lang="la">osculantes obsecrarent ne id quod natura cogeret, +ipse acceleraret</span>, not to offer violence to himself, “with a settled +resolution he desired again they would approve of his good intent, and not +seek to dehort him from it:” and so constantly died, <span lang="la">precesque eorum +taciturna sua obstinatione depressit</span>. Even so did Corellius Rufus, another +grave senator, by the relation of Plinius Secundus, <span class="cite">epist. lib. 1. +epist. 12.</span> famish himself to death; <span lang="la">pedibus correptus cum incredibiles +cruciatus et indignissima tormenta pateretur, a cibis omnino abstinuit</span>; +<a href="#note2768">[2768]</a>neither he nor Hispilla his wife could divert him, but <span lang="la">destinatus +mori obstinate magis</span>, &c. die he would, and die he did. So did Lycurgus, +Aristotle, Zeno, Chrysippus, Empedocles, with myriads, &c. In wars for a +man to run rashly upon imminent danger, and present death, is accounted +valour and magnanimity, <a href="#note2769">[2769]</a>to be the cause of his own, and many a +thousand's ruin besides, to commit wilful murder in a manner, of himself +and others, is a glorious thing, and he shall be crowned for it. The <a href="#note2770">[2770]</a> +Massegatae in former times, <a href="#note2771">[2771]</a>Barbiccians, and I know not what nations +besides, did stifle their old men, after seventy years, to free them from +those grievances incident to that age. So did the inhabitants of the island +of Choa, because their air was pure and good, and the people generally long +lived, <span lang="la">antevertebant fatum suum, priusquam manci forent, aut imbecillitas +accederet, papavere vel cicuta</span>, with poppy or hemlock they prevented +death. Sir Thomas More in his Utopia commends voluntary death, if he be +<span lang="la">sibi aut aliis molestus</span>, troublesome to himself or others, (<a href="#note2772">[2772]</a> +“especially if to live be a torment to him,) let him free himself with his +own hands from this tedious life, as from a prison, or suffer himself to be +freed by others.” <a href="#note2773">[2773]</a>And 'tis the same tenet which Laertius relates of +Zeno, of old, <span lang="la">Juste sapiens sibi mortem consciscit, si in acerbis +doloribus versetur, membrorum mutilatione aut morbis aegre curandis</span>, and +which Plato <span class="cite">9. de legibus</span> approves, if old age, poverty, ignominy, &c. +oppress, and which Fabius expresseth in effect. (<span class="cite">Praefat. 7. Institut</span>.) +<span lang="la">Nemo nisi sua culpa diu dolet</span>. It is an ordinary thing in China, (saith +Mat. Riccius the Jesuit,) <a href="#note2774">[2774]</a>“if they be in despair of better fortunes, +or tired and tortured with misery, to bereave themselves of life, and many +times, to spite their enemies the more, to hang at their door.” Tacitus the +historian, Plutarch the philosopher, much approve a voluntary departure, +and Aust. <span class="cite">de civ. Dei, l. 1. c. 29.</span> defends a violent death, so that +it be undertaken in a good cause, <span lang="la">nemo sic mortuus, qui non fuerat</span> +<span lang="la">aliquando moriturus</span>; <span lang="la">quid autem interest, quo mortis genere vita ista +finiatur, quando ille cui finitur, iterum mori non cogitur</span>? &c. <a href="#note2775">[2775]</a>no +man so voluntarily dies, but <span lang="la">volens nolens</span>, he must die at last, and our +life is subject to innumerable casualties, who knows when they may happen, +<span lang="la">utrum satius est unam perpeti moriendo, an omnes timere vivendo</span>, <a href="#note2776">[2776]</a> +rather suffer one, than fear all. “Death is better than a bitter life,” +<span class="bibcite">Eccl. xxx. 17.</span> <a href="#note2777">[2777]</a>and a harder choice to live in fear, than by once +dying, to be freed from all. Theombrotus Ambraciotes persuaded I know not +how many hundreds of his auditors, by a luculent oration he made of the +miseries of this, and happiness of that other life, to precipitate +themselves. And having read Plato's divine tract <span class="cite">de anima</span>, for example's +sake led the way first. That neat epigram of Callimachus will tell you as +much, +<div class="poem" lang="la"> +<div class="couplet"> +<div class="line"><a href="#note2778">[2778]</a>Jamque vale Soli cum diceret Ambrociotes,</div> +<div class="line">In Stygios fertur desiluisse lacus,</div> +</div> +<div class="couplet"> +<div class="line">Morte nihil dignum passus: sed forte Platonis</div> +<div class="line">Divini eximum de nece legit opus.</div> +</div> +</div> +<a href="#note2779">[2779]</a>Calenus and his Indians hated of old to die a natural death: the +Circumcellians and Donatists, loathing life, compelled others to make them +away, with many such: <a href="#note2780">[2780]</a>but these are false and pagan positions, +profane stoical paradoxes, wicked examples, it boots not what heathen +philosophers determine in this kind, they are impious, abominable, and upon +a wrong ground. “No evil is to be done that good may come of it;” <span lang="la">reclamat +Christus, reclamat Scriptura</span>, God, and all good men are <a href="#note2781">[2781]</a>against it: +He that stabs another, can kill his body; but he that stabs himself, kills +his own soul. <a href="#note2782">[2782]</a><span lang="la">Male meretur, qui dat mendico, quod edat</span>; <span lang="la">nam et +illud quod dat, perit</span>; <span lang="la">et illi producit vitam ad miseriam</span>: he that +gives a beggar an alms (as that comical poet said) doth ill, because he +doth but prolong his miseries. But Lactantius <span class="cite">l. 6. c. 7. de vero +cultu</span>, calls it a detestable opinion, and fully confutes it, <span class="cite">lib. 3. de +sap. cap. 18.</span> and S. Austin, <span class="cite">epist. 52. ad Macedonium, cap. 61. ad +Dulcitium Tribunum</span>: so doth Hierom to Marcella of Blesilla's death, <span lang="la">Non +recipio tales animas</span>, &c., he calls such men <span lang="la">martyres stultae +Philosophiae</span>: so doth Cyprian <span lang="la">de duplici martyrio; Si qui sic +moriantur, aut infirmitas, aut ambitio, aut dementia cogit eos</span>; 'tis mere +madness so to do, <a href="#note2783">[2783]</a><span lang="la">furore est ne moriare mori</span>. To this effect +writes Arist. <span class="cite">3. Ethic.</span> Lipsius <span class="cite">Manuduc. ad Stoicam Philosophiaem +lib. 3. dissertat. 23.</span> but it needs no confutation. This only let me +add, that in some cases, those <a href="#note2784">[2784]</a>hard censures of such as offer +violence to their own persons, or in some desperate fit to others, which +sometimes they do, by stabbing, slashing, &c. are to be mitigated, as in +such as are mad, beside themselves for the time, or found to have been long +melancholy, and that in extremity, they know not what they do, deprived of +reason, judgment, all, <a href="#note2785">[2785]</a>as a ship that is void of a pilot, must needs +impinge upon the next rock or sands, and suffer shipwreck. <a href="#note2786">[2786]</a>P. +Forestus hath a story of two melancholy brethren, that made away +themselves, and for so foul a fact, were accordingly censured to be +infamously buried, as in such cases they use: to terrify others, as it did +the Milesian virgins of old; but upon farther examination of their misery +and madness, the censure was <a href="#note2787">[2787]</a>revoked, and they were solemnly +interred, as Saul was by David, <span class="bibcite">2 Sam. ii. 4.</span> and Seneca well adviseth, +<span lang="la">Irascere interfectori, sed miserere interfecti</span>; be justly offended with +him as he was a murderer, but pity him now as a dead man. Thus of their +goods and bodies we can dispose; but what shall become of their souls, God +alone can tell; his mercy may come <span lang="la">inter pontem et fontem, inter gladium +et jugulum</span>, betwixt the bridge and the brook, the knife and the throat. +<span lang="la">Quod cuiquam contigit, quivis potest</span>: Who knows how he may be tempted? It +is his case, it may be thine: <a href="#note2788">[2788]</a><span lang="la">Quae sua sors hodie est, eras fore +vestra potest.</span> We ought not to be so rash and rigorous in our censures, as +some are; charity will judge and hope the best: God be merciful unto us +all. +</div> +</div> +</div> + +<div class="synopsis"> +<h2>THE SYNOPSIS OF THE SECOND PARTITION.</h2> + +Cure of melancholy is either +<ul class="bracketed"> + <li><a href="#2.1.1">Sect 1.</a> General to all, which contains + <ul class="bracketed"> + <li>Unlawful means forbidden, + <ul class="bracketed"> + <li><a href="#2.1.1">Memb. 1.</a> From the devil, magicians, witches, &c., by charms, spells, incantations, &c. + <ul class="bracketed"> + <li><em>Quest. 1.</em> Whether they can cure this, or other such like diseases?</li> + <li><em>Quest. 2.</em> Whether, if they can so cure, it be lawful to seek to them for help?</li> + </ul> + </li> + </ul> + </li> + <li>or Lawful means, which are + <ul class="bracketed"> + <li><a href="#2.1.2">Memb. 2.</a> Immediately from God, <span lang="la">a Jove principium</span> by prayer &c. + <ul class="bracketed"> + <li><a href="#2.1.3">Memb. 3.</a> <em>Quest. 1.</em> Whether saints and their relics can help this infirmity?</li> + <li><em>Quest. 2.</em> Whether it be lawful to sue to them for aid.</li> + </ul> + </li> + <li>or <a href="#2.1.4">Memb. 4.</a> Mediately by Nature which concerns and works by + <ul class="bracketed"> + <li><a href="#2.1.4.1">Subsect. 1.</a> Physician, in whom is required science, confidence, honesty, &c.</li> + <li><a href="#2.1.4.2">Subsect. 2.</a> Patient, in whom is required obedience, constancy, willingness, patience, confidence, bounty, &c., not to practise on himself.</li> + <li><a href="#2.1.4.3">Subsect. 3.</a> Physic, which consists of + <ul class="bracketed"> + <li>Dietetical <a href="#aries.2">♈</a></li> + <li>Pharmaceutical <a href="#taurus.2">♉</a></li> + <li>Chirurgical <a href="#gemini.2">♊</a></li> + </ul> + </li> + </ul> + </li> + </ul> + </li> + </ul> + </li> + <li>or Particular to the three distinct species, <a href="#cancer.2">♋</a> <a href="#leo.2">♌</a> <a href="#virgo.2">♍</a></li> +</ul> + +<a name="aries.2"></a>♈ <a href="#2.2.1">Sect. 2.</a> Dietetical, which consists in reforming those six +non-natural things, as in +<ul class="bracketed"> + <li>Diet rectified <a href="#2.2.1">1. Memb.</a> + <ul class="bracketed"> + <li>Matter and quality <a href="#2.2.1.1">1 Subs.</a> + <ul class="bracketed"> + <li>Such meats as are easy of digestion, well-dressed, hot, sod, &c., young, moist, of good nourishment, &c.</li> + <li>Bread of pure wheat, well-baked.</li> + <li>Water clear from the fountain.</li> + <li>Wine and drink not too strong, &c.</li> + <li>Flesh + <ul class="bracketed"> + <li>Mountain birds, partridge, pheasant, quails, &c. Hen, capon, mutton, veal, kid, rabbit, &c.</li> + </ul> + </li> + <li>Fish + <ul class="bracketed"> + <li>That live in gravelly waters, as pike, perch, trout, sea-fish, solid, white, &c.</li> + </ul> + </li> + <li>Herbs + <ul class="bracketed"> + <li>Borage, bugloss, balm, succory, endive, violets, in broth, not raw, &c.</li> + </ul> + <li>Fruits and roots. + <ul class="bracketed"> + <li>Raisins of the sun, apples corrected for wind, oranges, &c., parsnips, potatoes, &c.</li> + </ul> + </li> + </ul> + </li> + <li>or <a href="#2.2.1.2">Subs. 2.</a> Quantity. + <ul class="bracketed"> + <li>At seasonable and unusual times of repast, in good order, not before the first be concocted, sparing, not overmuch of one dish.</li> + </ul> + </li> + </ul> + </li> + <li><a href="#2.2.2">Memb. 2.</a> Rectification of retention and evacuation, as costiveness, venery, bleeding at nose, months stopped, baths, &c.</li> + <li><a href="#2.2.3">Memb. 3.</a> Air rectified, with a digression of the air + <ul class="bracketed"> + <li>Naturally in the choice and site of our country, dwelling-place, to be hot and moist, light, wholesome, pleasant &c.</li> + <li>Artificially, by often change of air, avoiding winds, fogs, tempests, opening windows, perfumes, &c.</li> + </ul> + </li> + <li><a href="#2.2.4">Memb. 4.</a> Exercise + <ul class="bracketed"> + <li>Of body and mind, but moderate, as hawking, hunting, riding, shooting, bowling, fishing, fowling, walking in fair fields, galleries, tennis, bar.</li> + <li>Of mind, as chess, cards, tables &c., to see plays, masks, &c., serious studies, business, all honest recreations.</li> + </ul> + </li> + <li><a href="#2.2.5">Memb. 5.</a> Rectification of waking and terrible dreams, &c.</li> + <li><a href="#2.2.6">Memb. 6.</a> Rectification of passions and perturbations of the mind. ♎</li> +</ul> + +<a href="#2.2.6">Memb. 6.</a> Passions and perturbations of the mind rectified. +<ul class="bracketed"> + <li>From himself + <ul class="bracketed"> + <li><a href="#2.2.6.1">Subsect. 1.</a> By using all good means of help, confessing to a friend, &c.</li> + <li>Avoiding all occasions of his infirmity.</li> + <li>Not giving way to passions, but resisting to his utmost.</li> + </ul> + <li>or from his friends. + <ul class="bracketed"> + <li><a href="#2.2.6.2">Subsect. 2.</a> By fair and foul means, counsel, comfort, good persuasion, witty devices, fictions, and, if it be possible, to satisfy his mind.</li> + <li><a href="#2.2.6.3">Subsect. 3.</a> Music of all sorts aptly applied.</li> + <li><a href="#2.2.6.4">Subsect. 4.</a> Mirth and merry company. + <li><a href="#2.3.1">Sect. 3.</a> A consolatory digression, containing remedies to all discontents and passions of the mind. + <ul class="bracketed"> + <li><a href="#2.3.1">Memb. 1.</a> General discontents and grievances satisfied.</li> + <li><a href="#2.3.2">Memb. 2.</a> Particular discontents, as deformity of body, sickness, baseness of birth, &c.</li> + <li><a href="#2.3.3">Memb. 3.</a> Poverty and want, such calamites and adversities.</li> + <li><a href="#2.3.4">Memb. 4.</a> Against servitude, loss of liberty, imprisonment, banishment, &c.</li> + <li><a href="#2.3.5">Memb. 5.</a> Against vain fears, sorrows for death of friends, or otherwise.</li> + <li><a href="#2.3.6">Memb. 6.</a> Against envy, livor, hatred, malice, emulation, ambition, and self-love, &c.</li> + <li><a href="#2.3.7">Memb. 7.</a> Against repulses, abuses, injuries, contempts, disgraces, contumelies, slanders, and scoffs, &c.</li> + <li><a href="#2.3.8">Memb. 8.</a> Against all other grievous and ordinary symptoms of this disease of melancholy.</li> + </ul> + </li> + </ul> + </li> +</ul> +<a name="taurus.2"></a>♉ <a href="#2.4.1">Sect. 4.</a> Pharmaceutics, or Physic which cureth with medicines, with a digression of this kind of physic, is either <a href="#2.4.1.1">Memb. 1. Subsect. 1.</a> +<ul class="bracketed"> + <li>General to all + <ul class="bracketed"> + <li>Alterative + <ul class="bracketed"> + <li>Simples altering melancholy, with a digression of exotic simples <a href="#2.4.1.2">2. Subs.</a> + <ul class="bracketed"> + <li>Herbs. <a href="#2.4.1.3">3. Subs.</a> + <ul class="bracketed"> + <li>To the heart; borage, bugloss, scorzonera, &c.</li> + <li>To the head; balm, hops, nenuphar, &c.</li> + <li>Liver; eupatory, artemisia, &c.</li> + <li>Stomach; wormwood, centaury, pennyroyal.</li> + <li>Spleen; ceterache, ash, tamarisk.</li> + <li>To Purify the blood; endive, succory, &c.</li> + <li>Against wind; origan, fennel, aniseed, &c.</li> + </ul> + </li> + <li><a href="#2.4.1.4">4. Subs</a> Precious stones; as smaragdes, chelidonies, &c. Minerals;</li> + </ul> + </li> + <li>or compounds altering melancholy, with a digression of compounds. <a href="#2.4.1.5">5. Subs.</a> + <ul class="bracketed"> + <li>Inwardly taken + <ul class="bracketed"> + <li>Liquid + <ul class="bracketed"> + <li>fluid + <ul class="bracketed"> + <li>Wines; as of hellebore, bugloss, tamarisk, &c.</li> + <li>Syrups of borage, bugloss, hops, epithyme, endive, succory, &c.</li> + </ul> + </li> + <li>or consisting. + <ul class="bracketed"> + <li>Conserves of violets, maidenhair, borage, bugloss, roses, &c.</li> + <li>Confections; treacle, mithridate, eclegms or linctures.</li> + </ul> + </li> + </ul> + </li> + <li>or solid, as those aromatical confections. + <ul class="bracketed"> + <li>hot + <ul class="bracketed"> + <li>Diambra, dianthos.</li> + <li>Diamargaritum calidum.</li> + <li>Diamoscum dulce.</li> + <li>Electuarium de gemmis.</li> + <li>Laetificans Galeni et Rhasis.</li> + </ul> + </li> + <li>or cold + <ul class="bracketed"> + <li>Diamargaritum frigidum.</li> + <li>Diarrhodon abbatis.</li> + <li>Diacorolli, diacodium with their tables.</li> + <li>Condites of all sorts, &c.</li> + </ul> + </li> + </ul> + </li> + </ul> + </li> + <li>or Outwardly used, as + <ul class="bracketed"> + <li>Oils of camomile, violets, roses, &c.</li> + <li>Ointments, alablastritum, populeum, &c.</li> + <li>Liniments, plasters, cerotes, cataplasms, frontals, fomentations, epithymes, sacks, bags, odoraments, posies, &c.</li> + </ul> + </li> + </ul> + </li> + </ul> + </li> + <li>or Purging ☾</li> + </ul> + </li> + <li>or Particular to three distinct species, <a href="#cancer.2">♋</a> <a href="#leo.2">♌</a> <a href="#virgo.2">♍</a>.</li> +</ul> + +Medicines purging melancholy are either <a href="#2.4.2">Memb. 2.</a> +<ul class="bracketed"> + <li>Simples purging melancholy + <ul class="bracketed"> + <li><a href="#2.4.2.1">1. Subs.</a> Upward, as vomits + <ul class="bracketed"> + <li>Asrabecca, laurel, white hellebore, scilla, or sea-onion, antimony, tobacco</li> + </ul> + </li> + <li>or Downward. <a href="#2.4.2.2">2. Subs.</a> + <ul class="bracketed"> + <li>More gentle; as senna, epithyme, polypody, mirobalanes, fumitory, &c.</li> + <li>Stronger; aloes, lapis Armenus, lapis lazuli, black hellebore.</li> + </ul> + </li> + </ul> + </li> + <li>or <a href="#2.4.2.3">3. Subs.</a> Compounds purging melancholy + <ul class="bracketed"> + <li>Superior parts + <ul class="bracketed"> + <li>Mouth + <ul class="bracketed"> + <li>swallowed + <ul class="bracketed"> + <li>Liquid, as potions, juleps, syrups, wine of hellebore, bugloss, &c.</li> + <li>Solid, as lapis Armenus, and lazuli, pills of Indie, pills of fumitory, &c.</li> + <li>Electuaries, diasena, confection of hamech, hierologladium, &c.</li> + </ul> + </li> + <li>or Not swallowed, as gargarisms, masticatories, &c.</li> + </ul> + </li> + <li>or Nostrils, sneezing powders, odoraments, perfumes, &c.</li> + </ul> + </li> + <li>or Inferior parts, as clysters strong and weak, and suppositories of Castilian soap, honey boiled, &c.</li> + </ul> + </li> +</ul> + +<a name="gemini.2"></a>♊ Chirurgical physic, which consists of <a href="#2.4.3">Memb. 3.</a> +<ul class="bracketed"> + <li>Phlebotomy, to all parts almost, and all the distinct species.</li> + <li>With knife, horseleeches.</li> + <li>Cupping-glasses.</li> + <li>Cauteries, and searing with hot irons, boring.</li> + <li>Dropax and sinapismus.</li> + <li>Issues to several parts, and upon several occasions.</li> +</ul> + +<a name="cancer.2"></a>♋ <a href="#2.5.1">Sect. 5.</a> Cure of head-melancholy. <a href="#2.5.1">Memb. 1.</a> +<ul class="bracketed"> + <li><a href="#2.5.1.1">1. Subsect.</a> Moderate diet, meat of good juice, moistening, easy of digestion.</li> + <li>Good air.</li> + <li>Sleep more than ordinary.</li> + <li>Excrements daily to be voided by art or nature.</li> + <li>Exercise of body and mind not too violent, or too remiss, passions of the mind, and perturbations to be avoided.</li> + + <li><a href="#2.5.1.2">Subsect. 2.</a> Bloodletting, if there be need, or that the blood be corrupt, in the arm, forehead, &c., or with cupping-glasses.</li> + <li><a href="#2.5.1.3">Subsect. 3.</a> Preparatives and purgers. + <ul class="bracketed"> + <li>Preparatives; as syrup of borage, bugloss, epithyme, hops, with their distilled waters, &c.</li> + <li>Purgers; as Montanus, and Matthiolus <i>helleborismus, Quercetanus</i>, syrup of hellebore, extract of hellebore, pulvis Hali, antimony prepared, <i>Rulandi aqua mirabilis</i>; which are used, if gentler medicines will not take place, with Arnoldus, <i>vinum buglossatum</i>, senna, cassia, mirobalanes, <i>aurum potabile</i>, or before Hamech, Pil. Indae, Hiera, Pil. de lap. Armeno, lazuli.</li> + </ul> + </li> + <li><a href="#2.5.1.4">Subsect. 4.</a> Averters. + <ul class="bracketed"> + <li>Cardan's nettles, frictions, clysters, suppositories, sneezings, masticatories, nasals, cupping-glasses.</li> + <li>To open the haemorrhoids with horseleeches, to apply horseleeches to the forehead without scarification, to the shoulders, thighs.</li> + <li>Issues, boring, cauteries, hot irons in the suture of the crown.</li> + </ul> + </li> + <li><a href="#2.5.1.5">Subsect. 5.</a> Cordials, resolvers, hinderers. + <ul class="bracketed"> + <li>A cup of wine or strong drink.</li> + <li>Bezars stone, amber, spice.</li> + <li>Conserves of borage, bugloss, roses, fumitory.</li> + <li>Confection of Alchermes.</li> + <li><i>Electuarium laetificans Galeni et Rhasis</i>, &c.</li> + <li><i>Diamargaritum frig. diaboraginatum</i>, &c.</li> + </ul> + </li> + <li><a href="#2.5.1.6">Subsect. 6.</a> Correctors of accidents, as, + <ul class="bracketed"> + <li>Odoraments of roses, violets.</li> + <li>Irrigations of the head, with the decoctions of nymphea, lettuce, mallows, &c.</li> + <li>Epithymes, ointments, bags to the heart.</li> + <li>Fomentations of oil for the belly.</li> + <li>Baths of sweet water, in which were sod mallows, violets, roses, water-lilies, borage flowers, ramsheads, &c.</li> + <li>To procure sleep, and are + <ul class="bracketed"> + <li>Inwardly taken, + <ul class="bracketed"> + <li>Simples + <ul class="bracketed"> + <li>Poppy, nymphea, lettuce, roses, purslane, henbane, mandrake, nightshade, opium, &c.</li> + </ul> + </li> + <li>or Compounds. + <ul class="bracketed"> + <li>Liquid, as syrups of poppy, verbasco, violets, roses.</li> + <li>Solid, as <i>requies Nicholai, Philonium, Romanum, Laudanum Paracelsi</i>.</li> + </ul> + </li> + </ul> + </li> + <li>or Outwardly used, as + <ul class="bracketed"> + <li>Oil of nymphea, poppy, violets, roses, mandrake, nutmegs.</li> + <li>Odoraments of vinegar, rosewater, opium.</li> + <li>Frontals of rose-cake, rose-vinegar, nutmeg.</li> + <li>Ointments, alablastritum, unguentum populeum, simple or mixed with opium.</li> + <li>Irrigations of the head, feet, sponges, music, murmur and noise of waters.</li> + <li>Frictions of the head and outward parts, sacculi of henbane, wormwood at his pillow, &c.</li> + </ul> + </li> + </ul> + </li> + <li>Against terrible dreams; not to sup late, or eat peas, cabbage, venison, meats heavy of digestion, use balm, hart's-tongue, &c.</li> + <li>Against ruddiness and blushing, inward and outward remedies.</li> + </ul> + </li> +</ul> + +<a name="leo.2"></a>♌ <a href="#2.5.2">2. Memb.</a> Cure of melancholy over the body. +<ul class="bracketed"> + <li>Diet, preparatives, purges, averters, cordials, correctors, as before.</li> + <li>Phlebotomy in this kind more necessary, and more frequent.</li> + <li>To correct and cleanse the blood with fumitory, senna, succory, dandelion, endive, &c.</li> +</ul> + +<a name="virgo.2"></a>♍ Cure of hypochondriacal or windy melancholy. <a href="#2.5.3">3. Memb.</a> +<ul class="bracketed"> + <li><a href="#2.5.3.1">Subsect. 1</a> Phlebotomy, if need require.</li> + <li>Diet, preparatives, averters, cordials, purgers, as before, saving that they must not be so vehement.</li> + <li>Use of pennyroyal, wormwood, centaury sod, which alone hath cured many.</li> + <li>To provoke urine with aniseed, daucus, asarum, &c., and stools, if need be, by clysters and suppositories.</li> + <li>To respect the spleen, stomach, liver, hypochondries.</li> + <li>To use treacle now and then in winter.</li> + <li>To vomit after meals sometimes, if it be inveterate.</li> + <li><a href="#2.5.3.2">Subsect. 2.</a> To expel wind. + <ul class="bracketed"> + <li>Inwardly Taken, + <ul class="bracketed"> + <li>Simples, + <ul class="bracketed"> + <li>Roots, + <ul class="bracketed"> + <li>Galanga, gentian, enula, angelica, calamus aromaticus, zedoary, china, condite ginger, &c.</li> + </ul> + </li> + <li>Herbs, + <ul class="bracketed"> + <li>Pennyroyal, rue, calamint, bay leaves, and berries, scordium, bethany, lavender, camomile, centaury, wormwood, cumin, broom, orange pills.</li> + </ul> + </li> + <li>Spices, + <ul class="bracketed"> + <li>Saffron, cinnamon, mace, nutmeg, pepper, musk, zedoary with wine, &c.</li> + </ul> + </li> + <li>Seeds, + <ul class="bracketed"> + <li>Aniseed, fennel-seed, ammi, cary, cumin, nettle, bays, parsley, grana paradisi.</li> + </ul> + </li> + </ul> + </li> + <li>or Compounds, as + <ul class="bracketed"> + <li>Dianisum, diagalanga, diaciminum, diacalaminthes, electuarium de baccis lauri, benedicta laxativa, &c. pulvia carminativus, and pulvis descrip. Antidotario Florentine, aromaticum, rosatum, Mithridate.</li> + </ul> + </li> + </ul> + </li> + <li>or Outwardly used, as cupping-glasses to the hypochonries without + scarification, oil of camomile, rue, aniseed, their decoctions, &c.</li> + </ul> + </li> +</ul> +</div> +<div class="partition"> +<h2><a name="2.1.1"></a>THE SECOND PARTITION.</h2> +<h2>THE CURE OF MELANCHOLY.</h2> +<div class="section"> +<div class="member"> +<h3>THE FIRST SECTION, MEMBER, SUBSECTION.</h3> +<h4><i>Unlawful Cures rejected</i>.</h4> + +<p>Inveterate Melancholy, howsoever it may seem to be a continuate, inexorable +disease, hard to be cured, accompanying them to their graves, most part, as +<a href="#note2789">[2789]</a>Montanus observes, yet many times it may be helped, even that which +is most violent, or at least, according to the same <a href="#note2790">[2790]</a>author, “it may +be mitigated and much eased.” <span lang="la">Nil desperandum.</span> It may be hard to cure, +but not impossible for him that is most grievously affected, if he but +willing to be helped. + +<p>Upon this good hope I will proceed, using the same method in the cure, +which I have formerly used in the rehearsing of the causes; first general, +then particular; and those according to their several species. Of these +cures some be lawful, some again unlawful, which though frequent, familiar, +and often used, yet justly censured, and to be controverted. As first, +whether by these diabolical means, which are commonly practised by the +devil and his ministers, sorcerers, witches, magicians, &c., by spells, +cabilistical words, charms, characters, images, amulets, ligatures, +philters, incantations, &c., this disease and the like may be cured? and if +they may, whether it be lawful to make use of them, those magnetical cures, +or for our good to seek after such means in any case? The first, whether +they can do any such cures, is questioned amongst many writers, some +affirming, some denying. Valesius, <span class="cite">cont. med. lib. 5. cap. 6. Malleus +Maleficar</span>, Heurnius, <span class="cite">lib. 3. pract. med. cap. 28.</span> Caelius <span class="cite">lib. 16. c. 16.</span> +Delrio <span class="cite">Tom. 3.</span> Wierus <span class="cite">lib. 2. de praestig. daem.</span> Libanius Lavater <span class="cite">de +spect. part. 2. cap. 7.</span> Holbrenner the Lutheran in Pistorium, Polydore +Virg. <span class="cite">l. 1. de prodig.</span> Tandlerus, Lemnius, (Hippocrates and Avicenna +amongst the rest) deny that spirits or devils have any power over us, and +refer all with Pomponatius of Padua to natural causes and humours. Of the +other opinion are Bodinus <span class="cite">Daemonamantiae, lib. 3, cap. 2.</span> Arnoldus, +Marcellus Empyricus, I. Pistorius, Paracelsus <span class="cite">Apodix. Magic.</span> Agrippa +<span class="cite">lib. 2. de occult. Philos. cap. 36. 69. 71. 72. et l. 3, c. 23, et 10.</span> +Marcilius Ficinus <span class="cite">de vit. coelit. compar. cap. 13. 15. 18. 21. &c.</span> +Galeottus <span class="cite">de promiscua doct. cap. 24.</span> Jovianus Pontanus <span class="cite">Tom. 2. Plin. +lib. 28, c. 2.</span> Strabo, <span class="cite">lib. 15.</span> Geog. Leo Suavius: Goclenius <span class="cite">de ung. +armar.</span> Oswoldus Crollius, Ernestus Burgravius, Dr. Flud, &c. Cardan <span class="cite">de +subt.</span> brings many proofs out of Ars Notoria, and Solomon's decayed works, +old Hermes, Artefius, Costaben Luca, Picatrix, &c. that such cures may be +done. They can make fire it shall not burn, fetch back thieves or stolen +goods, show their absent faces in a glass, make serpents lie still, stanch +blood, salve gouts, epilepsies, biting of mad dogs, toothache, melancholy, +<span lang="la">et omnia mundi mala</span>, make men immortal, young again as the <a href="#note2791">[2791]</a>Spanish +marquis is said to have done by one of his slaves, and some, which +jugglers in <a href="#note2792">[2792]</a>China maintain still (as Tragaltius writes) that they +can do by their extraordinary skill in physic, and some of our modern +chemists by their strange limbecks, by their spells, philosopher's stones +and charms. <a href="#note2793">[2793]</a>“Many doubt,” saith Nicholas Taurellus, “whether the +devil can cure such diseases he hath not made, and some flatly deny it, +howsoever common experience confirms to our astonishment, that magicians +can work such feats, and that the devil without impediment can penetrate +through all the parts of our bodies, and cure such maladies by means to us +unknown.” Daneus in his tract <span class="cite">de Sortiariis</span> subscribes to this of +Taurellus; Erastus <span class="cite">de lamiis</span>, maintaineth as much, and so do most +divines, out of their excellent knowledge and long experience they can +commit <a href="#note2794">[2794]</a><span lang="la">agentes cum patientibus, colligere semina rerum, eaque +materiae applicare</span>, as Austin infers <span class="cite">de Civ. Dei et de Trinit. lib. 3. +cap. 7. et 8.</span> they can work stupendous and admirable conclusions; we see +the effects only, but not the causes of them. Nothing so familiar as to +hear of such cures. Sorcerers are too common; cunning men, wizards, and +white-witches, as they call them, in every village, which if they be sought +unto, will help almost all infirmities of body and mind, <span lang="la">Servatores</span> in +Latin, and they have commonly St. Catherine's wheel printed in the roof of +their mouth, or in some other part about them, <span lang="la">resistunt incantatorum +praestigiis</span> (<a href="#note2795">[2795]</a>Boissardus writes) <span lang="la">morbos a sagis motos propulsant</span> +&c., that to doubt of it any longer, <a href="#note2796">[2796]</a>“or not to believe, were to +run into that other sceptical extreme of incredulity,” saith Taurellus. Leo +Suavius in his comment upon Paracelsus seems to make it an art, which ought +to be approved; Pistorius and others stiffly maintain the use of charms, +words, characters, &c. <span lang="la">Ars vera est, sed pauci artifices reperiuntur</span>; the +art is true, but there be but a few that have skill in it. Marcellius +Donatus <span class="cite">lib. 2. de hist, mir. cap. 1.</span> proves out of Josephus' eight +books of antiquities, that <a href="#note2797">[2797]</a>“Solomon so cured all the diseases of the +mind by spells, charms, and drove away devils, and that Eleazer did as much +before Vespasian.” Langius in his <span class="cite">med. epist.</span> holds Jupiter Menecrates, +that did so many stupendous cures in his time, to have used this art, and +that he was no other than a magician. Many famous cures are daily done in +this kind, the devil is an expert physician, as Godelman calls him, <span class="cite">lib. +1. cap. 18.</span> and God permits oftentimes these witches and magicians to +produce such effects, as Lavater <span class="cite">cap. 3. lib. 8. part. 3. cap. 1.</span> +Polid. Virg. <span class="cite">lib. 1. de prodigiis</span>, Delrio and others admit. Such cures +may be done, and as Paracels. <span class="cite">Tom. 4. de morb. ament.</span> stiffly +maintains, <a href="#note2798">[2798]</a>“they cannot otherwise be cured but by spells, seals, and +spiritual physic.” <a href="#note2799">[2799]</a>Arnoldus, <span class="cite">lib. de sigillis</span>, sets down the +making of them, so doth Rulandus and many others. + +<p><span lang="la">Hoc posito</span>, they can effect such cures, the main question is, whether it +be lawful in a desperate case to crave their help, or ask a wizard's +advice. 'Tis a common practice of some men to go first to a witch, and then +to a physician, if one cannot the other shall, <span lang="la">Flectere si nequeant +superos Acheronta movebunt</span>. <a href="#note2800">[2800]</a>“It matters not,” saith Paracelsus, +“whether it be God or the devil, angels, or unclean spirits cure him, so +that he be eased.” If a man fall into a ditch, as he prosecutes it, what +matter is it whether a friend or an enemy help him out? and if I be +troubled with such a malady, what care I whether the devil himself, or any +of his ministers by God's permission, redeem me? He calls a <a href="#note2801">[2801]</a> +magician, God's minister and his vicar, applying that of <span lang="la">vos estis dii</span> +profanely to them, for which he is lashed by T. Erastus <span class="cite">part. 1. fol. +45.</span> And elsewhere he encourageth his patients to have a good faith, <a href="#note2802">[2802]</a> +“a strong imagination, and they shall find the effects: let divines say to +the contrary what they will.” He proves and contends that many diseases +cannot otherwise be cured. <span lang="la">Incantatione orti incantatione curari debent</span>; +if they be caused by incantation, <a href="#note2803">[2803]</a>they must be cured by incantation. +Constantinus <span class="cite">lib. 4.</span> approves of such remedies: Bartolus the lawyer, +Peter Aerodius <span class="cite">rerum Judic. lib. 3. tit. 7.</span> Salicetus Godefridus, with +others of that sect, allow of them; <span lang="la">modo sint ad sanitatem quae a magis +fiunt, secus non</span>, so they be for the parties good, or not at all. But +these men are confuted by Remigius, Bodinus, <span class="cite">daem. lib. 3. cap 2.</span> +Godelmanus <span class="cite">lib. 1. cap. 8</span>, Wierus, Delrio <span class="cite">lib. 6. quaest. 2. tom. 3. +mag. inquis.</span> Erastus <span class="cite">de Lamiis</span>; all our <a href="#note2804">[2804]</a>divines, schoolmen, and +such as write cases of conscience are against it, the scripture itself +absolutely forbids it as a mortal sin, <span class="bibcite">Levit. cap. xviii. xix. xx. Deut. +xviii.</span> &c. <span class="bibcite">Rom. viii. 19.</span> “Evil is not to be done, that good may come of +it.” Much better it were for such patients that are so troubled, to endure +a little misery in this life, than to hazard their souls' health for ever, +and as Delrio counselleth, <a href="#note2805">[2805]</a>“much better die, than be so cured.” Some +take upon them to expel devils by natural remedies, and magical exorcisms, +which they seem to approve out of the practice of the primitive church, as +that above cited of Josephus, Eleazer, Irenaeus, Tertullian, Austin. +Eusebius makes mention of such, and magic itself hath been publicly +professed in some universities, as of old in Salamanca in Spain, and Krakow +in Poland: but condemned anno 1318, by the chancellor and university of +<a href="#note2806">[2806]</a>Paris. Our pontifical writers retain many of these adjurations and +forms of exorcisms still in the church; besides those in baptism used, they +exorcise meats, and such as are possessed, as they hold, in Christ's name. +Read Hieron. Mengus <span class="cite">cap. 3.</span> Pet. Tyreus, <span class="cite">part. 3. cap. 8.</span> What +exorcisms they prescribe, besides those ordinary means of <a href="#note2807">[2807]</a>“fire +suffumigations, lights, cutting the air with swords,” <span class="cite">cap. 57.</span> herbs, +odours: of which Tostatus treats, <span class="cite">2. Reg. cap. 16. quaest. 43</span>, you shall +find many vain and frivolous superstitious forms of exorcisms among them, +not to be tolerated, or endured. +</div> +<div class="member"> +<h3><a name="2.1.2"></a>MEMB. II.</h3> +<h4><i>Lawful Cures, first from God</i>.</h4> + +<p>Being so clearly evinced, as it is, all unlawful cures are to be refused, +it remains to treat of such as are to be admitted, and those are commonly +such which God hath appointed, <a href="#note2808">[2808]</a>by virtue of stones, herbs, plants, +meats, and the like, which are prepared and applied to our use, by art and +industry of physicians, who are the dispensers of such treasures for our +good, and to be <a href="#note2809">[2809]</a>“honoured for necessities' sake,” God's intermediate +ministers, to whom in our infirmities we are to seek for help. Yet not so +that we rely too much, or wholly upon them: <span lang="la">a Jove principium</span>, we must +first begin with <a href="#note2810">[2810]</a>prayer, and then use physic; not one without the +other, but both together. To pray alone, and reject ordinary means, is to +do like him in Aesop, that when his cart was stalled, lay flat on his back, +and cried aloud help Hercules, but that was to little purpose, except as +his friend advised him, <span lang="la">rotis tute ipse annitaris</span>, he whipped his horses +withal, and put his shoulder to the wheel. God works by means, as Christ +cured the blind man with clay and spittle: <span lang="la">Orandum est ut sit mens sana +in corpore sano</span>. As we must pray for health of body and mind, so we must +use our utmost endeavours to preserve and continue it. Some kind of devils +are not cast out but by fasting and prayer, and both necessarily required, +not one without the other. For all the physic we can use, art, excellent +industry, is to no purpose without calling upon God, <span lang="la">nil juvat immensos +Cratero promittere montes</span>: it is in vain to seek for help, run, ride, +except God bless us. +<div class="poem" lang="la"> +<div class="line"><a href="#note2811">[2811]</a>———non Siculi dapes</div> +<div class="line">Dulcem elaborabunt saporem.</div> +<div class="line">Non animum cytheraeve cantus.</div> +</div> +<div class="poem" lang="la"> +<div class="line"><a href="#note2812">[2812]</a>Non domus et fundus, non aeris acervus et auri</div> +<div class="line">Aegroto possunt domino deducere febres.</div> +</div> +<div class="poem"> +<div class="line"><a href="#note2813">[2813]</a>With house, with land, with money, and with gold,</div> +<div class="line">The master's fever will not be controll'd.</div> +</div> +We must use our prayer and physic both together: and so no doubt but our +prayers will be available, and our physic take effect. 'Tis that Hezekiah +practised, <span class="bibcite">2 King. xx.</span> Luke the Evangelist: and which we are enjoined, +<span class="bibcite">Coloss. iv.</span> not the patient only, but the physician himself. Hippocrates, a +heathen, required this in a good practitioner, and so did Galen, <span class="cite">lib. de +Plat. et Hipp. dog. lib. 9. cap. 15.</span> and in that tract of his, <span class="cite">an mores +sequantur temp. cor. ca. 11.</span>. 'tis a rule which he doth inculcate, <a href="#note2814">[2814]</a> +and many others. Hyperius in his first book <span class="cite">de sacr. script. lect.</span> +speaking of that happiness and good success which all physicians desire and +hope for in their cures, <a href="#note2815">[2815]</a>“tells them that it is not to be expected, +except with a true faith they call upon God, and teach their patients to do +the like.” The council of Lateran, <span class="cite">Canon 22.</span> decreed they should do so: the +fathers of the church have still advised as much: whatsoever thou takest in +hand (saith <a href="#note2816">[2816]</a>Gregory) “let God be of thy counsel, consult with him; +that healeth those that are broken in heart, (<span class="bibcite">Psal. cxlvii. 3.</span>) and bindeth +up their sores.” Otherwise as the prophet Jeremiah, <span class="bibcite">cap. xlvi. 11.</span> +denounced to Egypt, In vain shalt thou use many medicines, for thou shalt +have no health. It is the same counsel which <a href="#note2817">[2817]</a>Comineus that politic +historiographer gives to all Christian princes, upon occasion of that +unhappy overthrow of Charles Duke of Burgundy, by means of which he was +extremely melancholy, and sick to death: insomuch that neither physic nor +persuasion could do him any good, perceiving his preposterous error belike, +adviseth all great men in such cases, <a href="#note2818">[2818]</a>“to pray first to God with all +submission and penitency, to confess their sins, and then to use physic.” +The very same fault it was, which the prophet reprehends in Asa king of +Judah, that he relied more on physic than on God, and by all means would +have him to amend it. And 'tis a fit caution to be observed of all other +sorts of men. The prophet David was so observant of this precept, that in +his greatest misery and vexation of mind, he put this rule first in +practice. <span class="bibcite">Psal. lxxvii. 3.</span> “When I am in heaviness, I will think on God.” +<span class="bibcite">Psal. lxxxvi. 4.</span> “Comfort the soul of thy servant, for unto thee I lift up +my soul:” and <span class="bibcite">verse 7.</span> “In the day of trouble will I call upon thee, for +thou hearest me.” <span class="bibcite">Psal. liv. 1.</span> “Save me, O God, by thy name,” &c. <span class="bibcite">Psal. +lxxxii. Psal. xx.</span> And 'tis the common practice of all good men, <span class="bibcite">Psal. cvii. +13.</span> “when their heart was humbled with heaviness, they cried to the Lord in +their troubles, and he delivered them from their distress.” And they have +found good success in so doing, as David confesseth, <span class="bibcite">Psal. xxx. 12.</span> “Thou +hast turned my mourning into joy, thou hast loosed my sackcloth, and girded +me with gladness.” Therefore he adviseth all others to do the like, <span class="bibcite">Psal. +xxxi. 24.</span> “All ye that trust in the Lord, be strong, and he shall establish +your heart.” It is reported by <a href="#note2819">[2819]</a>Suidas, speaking of Hezekiah, that +there was a great book of old, of King Solomon's writing, which contained +medicines for all manner of diseases, and lay open still as they came into +the temple: but Hezekiah king of Jerusalem, caused it to be taken away, +because it made the people secure, to neglect their duty in calling and +relying upon God, out of a confidence on those remedies. <a href="#note2820">[2820]</a>Minutius +that worthy consul of Rome in an oration he made to his soldiers, was much +offended with them, and taxed their ignorance, that in their misery called +more on him than upon God. A general fault it is all over the world, and +Minutius's speech concerns us all, we rely more on physic, and seek oftener +to physicians, than to God himself. As much faulty are they that prescribe, +as they that ask, respecting wholly their gain, and trusting more to their +ordinary receipts and medicines many times, than to him that made them. I +would wish all patients in this behalf, in the midst of their melancholy, +to remember that of Siracides, <span class="bibcite">Ecc. i. 11. and 12.</span> “The fear of the Lord is +glory and gladness, and rejoicing. The fear of the Lord maketh a merry +heart, and giveth gladness, and joy, and long life:” and all such as +prescribe physic, to begin <span lang="la">in nomine Dei</span>, as <a href="#note2821">[2821]</a>Mesue did, to imitate +Laelius a Fonte Eugubinus, that in all his consultations, still concludes +with a prayer for the good success of his business; and to remember that of +Creto one of their predecessors, <span lang="la">fuge avaritiam, et sine oratione et +invocations Dei nihil facias</span> avoid covetousness, and do nothing without +invocation upon God. +</div> +<div class="member"> +<h3>MEMB. III.</h3> +<h4><a name="2.1.3"></a><i>Whether it be lawful to seek to Saints for Aid in this Disease</i>.</h4> + +<p>That we must pray to God, no man doubts; but whether we should pray to +saints in such cases, or whether they can do us any good, it may be +lawfully controverted. Whether their images, shrines, relics, consecrated +things, holy water, medals, benedictions, those divine amulets, holy +exorcisms, and the sign of the cross, be available in this disease? The +papists on the one side stiffly maintain how many melancholy, mad, +demoniacal persons are daily cured at St. Anthony's Church in Padua, at St. +Vitus' in Germany, by our Lady of Loretto in Italy, our Lady of Sichem in +the Low Countries: <a href="#note2822">[2822]</a><span lang="la">Quae et caecis lumen, aegris salutem, mortuis +vitam, claudis gressum reddit, omnes morbos corporis, animi, curat, et in +ipsos daemones imperium exercet</span>; she cures halt, lame, blind, all diseases +of body and mind, and commands the devil himself, saith Lipsius. +“twenty-five thousand in a day come thither,” <a href="#note2823">[2823]</a><span lang="la">quis nisi numen in +illum locum sic induxit</span>; who brought them? <span lang="la">in auribus, in oculis omnium +gesta, novae novitia</span>; new news lately done, our eyes and ears are full of +her cures, and who can relate them all? They have a proper saint almost for +every peculiar infirmity: for poison, gouts, agues, Petronella: St. Romanus +for such as are possessed; Valentine for the falling sickness; St. Vitus +for madmen, &c. and as of old <a href="#note2824">[2824]</a>Pliny reckons up Gods for all +diseases, (<span lang="la">Febri fanum dicalum est</span>) Lilius Giraldus repeats many of her +ceremonies: all affections of the mind were heretofore accounted gods, +<a href="#note2825">[2825]</a>love, and sorrow, virtue, honour, liberty, contumely, impudency, had +their temples, tempests, seasons, <span lang="la">Crepitus Ventris, dea Vacuna, dea +Cloacina</span>, there was a goddess of idleness, a goddess of the draught, or +jakes, Prema, Premunda, Priapus, bawdy gods, and gods for all <a href="#note2826">[2826]</a> +offices. Varro reckons up 30,000 gods: Lucian makes Podagra the gout a +goddess, and assigns her priests and ministers: and melancholy comes not +behind; for as Austin mentioneth, <span class="cite">lib. 4. de Civit. Dei, cap. 9.</span> there +was of old <span lang="la">Angerona dea</span>, and she had her chapel and feasts, to whom +(saith <a href="#note2827">[2827]</a>Macrobius) they did offer sacrifice yearly, that she might be +pacified as well as the rest. 'Tis no new thing, you see this of papists; +and in my judgment, that old doting Lipsius might have fitter dedicated his +<a href="#note2828">[2828]</a>pen after all his labours, to this our goddess of melancholy, than +to his <span lang="la">Virgo Halensis</span>, and been her chaplain, it would have become him +better: but he, poor man, thought no harm in that which he did, and will +not be persuaded but that he doth well, he hath so many patrons, and +honourable precedents in the like kind, that justify as much, as eagerly, +and more than he there saith of his lady and mistress: read but +superstitious Coster and Gretser's Tract <span class="cite">de Cruce</span>, Laur. Arcturus +<span class="cite">Fanteus de Invoc. Sanct.</span> Bellarmine, Delrio <span class="cite">dis. mag. tom. 3. l. 6. +quaest. 2. sect. 3.</span> Greg. Tolosanus <span class="cite">tom. 2. lib. 8. cap. 24.</span> +Syntax. Strozius Cicogna <span class="cite">lib. 4. cap. 9.</span> Tyreus, Hieronymus Mengus, and +you shall find infinite examples of cures done in this kind, by holy +waters, relics, crosses, exorcisms, amulets, images, consecrated beads, &c. +Barradius the Jesuit boldly gives it out, that Christ's countenance, and +the Virgin Mary's, would cure melancholy, if one had looked steadfastly on +them. P. Morales the Spaniard in his book <span class="cite">de pulch. Jes. et Mar.</span> confirms +the same out of Carthusianus, and I know not whom, that it was a common +proverb in those days, for such as were troubled in mind to say, <span lang="la">eamus ad +videndum filium Mariae</span>, let us see the son of Mary, as they now do post to +St. Anthony's in Padua, or to St. Hilary's at Poitiers in France. <a href="#note2829">[2829]</a> +In a closet of that church, there is at this day St. Hilary's bed to be +seen, “to which they bring all the madmen in the country, and after some +prayers and other ceremonies, they lay them down there to sleep, and so +they recover.” It is an ordinary thing in those parts, to send all their +madmen to St. Hilary's cradle. They say the like of St. Tubery in <a href="#note2830">[2830]</a> +another place. Giraldus Cambrensis <span class="cite">Itin. Camb. c. 1.</span> tells strange +stories of St. Ciricius' staff, that would cure this and all other +diseases. Others say as much (as <a href="#note2831">[2831]</a>Hospinian observes) of the three +kings of Cologne; their names written in parchment, and hung about a +patient's neck, with the sign of the cross, will produce like effects. Read +Lippomanus, or that golden legend of Jacobus de Voragine, you shall have +infinite stories, or those new relations of our <a href="#note2832">[2832]</a>Jesuits in Japan and +China, of Mat. Riccius, Acosta, Loyola, Xaverius's life, &c. Jasper Belga, +a Jesuit, cured a mad woman by hanging St. John's gospel about her neck, +and many such. Holy water did as much in Japan, &c. Nothing so familiar in +their works, as such examples. + +<p>But we on the other side seek to God alone. We say with David, <span class="bibcite">Psal. xlvi. +1.</span> “God is our hope and strength, and help in trouble, ready to be found.” +For their catalogue of examples, we make no other answer, but that they are +false fictions, or diabolical illusions, counterfeit miracles. We cannot +deny but that it is an ordinary thing on St. Anthony's day in Padua, to +bring diverse madmen and demoniacal persons to be cured: yet we make a +doubt whether such parties be so affected indeed, but prepared by their +priests, by certain ointments and drams, to cozen the commonalty, as <a href="#note2833">[2833]</a> +Hildesheim well saith; the like is commonly practised in Bohemia as +Mathiolus gives us to understand in his preface to his comment upon +Dioscorides. But we need not run so far for examples in this kind, we have +a just volume published at home to this purpose. <a href="#note2834">[2834]</a>“A declaration of +egregious popish impostures, to withdraw the hearts of religious men under +the pretence of casting out of devils, practised by Father Edmunds, alias +Weston, a Jesuit, and divers Romish priests, his wicked associates,” with +the several parties' names, confessions, examinations, &c. which were +pretended to be possessed. But these are ordinary tricks only to get +opinion and money, mere impostures. Aesculapius of old, that counterfeit +God, did as many famous cures; his temple (as <a href="#note2835">[2835]</a>Strabo relates) was +daily full of patients, and as many several tables, inscriptions, pendants, +donories, &c. to be seen in his church, as at this day our Lady of +Loretto's in Italy. It was a custom long since, +<div class="poem" lang="la"> +<div class="line">———suspendisse potenti</div> +<div class="line">Vestimenta maris deo.<a href="#note2836">[2836]</a> <span class="cite">Hor. Od. 1. lib. 5. Od.</span></div> +</div> +To do the like, in former times they were seduced and deluded as they are +now. 'Tis the same devil still, called heretofore Apollo, Mars, Neptune, +Venus, Aesculapius, &c. as <a href="#note2837">[2837]</a>Lactantius <span class="cite">lib. 2. de orig. erroris, +c. 17.</span> observes. The same Jupiter and those bad angels are now worshipped +and adored by the name of St. Sebastian, Barbara, &c. Christopher and +George are come in their places. Our lady succeeds Venus (as they use her +in many offices), the rest are otherwise supplied, as <a href="#note2838">[2838]</a>Lavater +writes, and so they are deluded. <a href="#note2839">[2839]</a>“And God often winks at these +impostures, because they forsake his word, and betake themselves to the +devil, as they do that seek after holy water, crosses,” &c. Wierus, <span class="cite">lib. +4. cap. 3.</span> What can these men plead for themselves more than those +heathen gods, the same cures done by both, the same spirit that seduceth; +but read more of the Pagan god's effects in Austin <span class="cite">de Civitate Dei, l. +10. cap. 6.</span> and of Aesculapius especially in Cicogna <span class="cite">l. 3. cap. 8.</span> or +put case they could help, why should we rather seek to them, than to Christ +himself, since that he so kindly invites us unto him, “Come unto me all ye +that are heavy laden, and I will ease you,” <span class="bibcite">Mat. xi.</span> and we know that there +is one God, “one Mediator between God and man, Jesus Christ,” (1 Tim. ii. 5) +“who gave himself a ransom for all men.” We know that “we have an <a href="#note2840">[2840]</a> +advocate with the Father, Jesus Christ” (<span class="bibcite">1 Joh. ii. 1.</span>) that there is no +“other name under heaven, by which we can be saved, but by his,” who is +always ready to hear us, and sits at the right hand of God, and from <a href="#note2841">[2841]</a> +whom we can have no repulse, <span lang="la">solus vult, solus potest, curat universos +tanquam singulos, et <a href="#note2842">[2842]</a>unumquemque nostrum et solum</span>, we are all as +one to him, he cares for us all as one, and why should we then seek to any +other but to him. +</div> +<div class="member"> +<h3><a name="2.1.4"></a>MEMB. IV.</h3> +<div class="subsection"> +<h4><a name="2.1.4.1"></a>SUBSECT. I.—<i>Physician, Patient, Physic</i>.</h4> + +<p>Of those diverse gifts which our apostle Paul saith God hath bestowed on +man, this of physic is not the least, but most necessary, and especially +conducing to the good of mankind. Next therefore to God in all our +extremities (“for of the most high cometh healing,” <span class="bibcite">Ecclus. xxxviii. 2.</span>) we +must seek to, and rely upon the Physician, <a href="#note2843">[2843]</a>who is <span lang="la">Manus Dei</span>, saith +Hierophilus, and to whom he hath given knowledge, that he might be +glorified in his wondrous works. “With such doth he heal men, and take away +their pains,” <span class="bibcite">Ecclus. xxxviii. 6. 7.</span> “when thou hast need of him, let him +not go from thee. The hour may come that their enterprises may have good +success,” <span class="bibcite">ver. 13.</span> It is not therefore to be doubted, that if we seek a +physician as we ought, we may be eased of our infirmities, such a one I +mean as is sufficient, and worthily so called; for there be many +mountebanks, quacksalvers, empirics, in every street almost, and in every +village, that take upon them this name, make this noble and profitable art +to be evil spoken of and contemned, by reason of these base and illiterate +artificers: but such a physician I speak of, as is approved, learned, +skilful, honest, &c., of whose duty Wecker, <span class="cite">Antid. cap. 2.</span> and <span class="cite">Syntax. +med.</span> Crato, Julius Alexandrinus <span class="cite">medic.</span> Heurnius <span class="cite">prax. med. lib. +3. cap. 1.</span> &c. treat at large. For this particular disease, him that +shall take upon him to cure it, <a href="#note2844">[2844]</a>Paracelsus will have to be a +magician, a chemist, a philosopher, an astrologer; Thurnesserus, Severinus +the Dane, and some other of his followers, require as much: “many of them +cannot be cured but by magic.” <a href="#note2845">[2845]</a>Paracelsus is so stiff for those +chemical medicines, that in his cures he will admit almost of no other +physic, deriding in the mean time Hippocrates, Galen, and all their +followers: but magic, and all such remedies I have already censured, and +shall speak of chemistry <a href="#note2846">[2846]</a>elsewhere. Astrology is required by many +famous physicians, by Ficinus, Crato, Fernelius; <a href="#note2847">[2847]</a>doubted of, and +exploded by others: I will not take upon me to decide the controversy +myself, Johannes Hossurtus, Thomas Boderius, and Maginus in the preface to +his mathematical physic, shall determine for me. Many physicians explode +astrology in physic (saith he), there is no use of it, <span lang="la">unam artem ac quasi +temerarium insectantur, ac gloriam sibi ab ejus imperitia, aucupari</span>: but I +will reprove physicians by physicians, that defend and profess it, +Hippocrates, Galen, Avicen. &c., that count them butchers without it, +<span lang="la">homicidas medicos Astrologiae ignaros</span>, &c. Paracelsus goes farther, and +will have his physician <a href="#note2848">[2848]</a>predestinated to this man's cure, this +malady; and time of cure, the scheme of each geniture inspected, gathering +of herbs, of administering astrologically observed; in which Thurnesserus +and some iatromathematical professors, are too superstitious in my +judgment. <a href="#note2849">[2849]</a>“Hellebore will help, but not alway, not given by every +physician, &c.” but these men are too peremptory and self-conceited as I +think. But what do I do, interposing in that which is beyond my reach? A +blind man cannot judge of colours, nor I peradventure of these things. Only +thus much I would require, honesty in every physician, that he be not +over-careless or covetous, harpy-like to make a prey of his patient; +<span lang="la">Carnificis namque est</span> (as <a href="#note2850">[2850]</a>Wecker notes) <span lang="la">inter ipsos cruciatus +ingens precium exposcere</span>, as a hungry chirurgeon often produces and +wire-draws his cure, so long as there is any hope of pay, <span lang="la">Non missura +cutem, nisi plena cruoris hirudo.</span> <a href="#note2851">[2851]</a>Many of them, to get a fee, will +give physic to every one that comes, when there is no cause, and they do so +<span lang="la">irritare silentem morbum</span>, as <a href="#note2852">[2852]</a>Heurnius complains, stir up a silent +disease, as it often falleth out, which by good counsel, good advice alone, +might have been happily composed, or by rectification of those six +non-natural things otherwise cured. This is <span lang="la">Naturae bellum inferre</span>, to +oppugn nature, and to make a strong body weak. Arnoldus in his 8 and 11 +Aphorisms gives cautions against, and expressly forbiddeth it. <a href="#note2853">[2853]</a>“A +wise physician will not give physic, but upon necessity, and first try +medicinal diet, before he proceed to medicinal cure.” <a href="#note2854">[2854]</a>In another +place he laughs those men to scorn, that think <span lang="la">longis syrupis expugnare +daemones et animi phantasmata</span>, they can purge fantastical imaginations and +the devil by physic. Another caution is, that they proceed upon good +grounds, if so be there be need of physic, and not mistake the disease; +they are often deceived by the <a href="#note2855">[2855]</a>similitude of symptoms, saith +Heurnius, and I could give instance in many consultations, wherein they +have prescribed opposite physic. Sometimes they go too perfunctorily to +work, in not prescribing a just <a href="#note2856">[2856]</a>course of physic: To stir up the +humour, and not to purge it, doth often more harm than good. Montanus +<span class="cite">consil. 30.</span> inveighs against such perturbations, “that purge to the +halves, tire nature, and molest the body to no purpose.” 'Tis a crabbed +humour to purge, and as Laurentius calls this disease, the reproach of +physicians: <span lang="la">Bessardus, flagellum medicorum</span>, their lash; and for that +cause, more carefully to be respected. Though the patient be averse, saith +Laurentius, desire help, and refuse it again, though he neglect his own +health, it behoves a good physician not to leave him helpless. But most +part they offend in that other extreme, they prescribe too much physic, and +tire out their bodies with continual potions, to no purpose. Aetius +<span class="cite">tetrabib. 2. 2. ser. cap. 90.</span> will have them by all means therefore +<a href="#note2857">[2857]</a>“to give some respite to nature,” to leave off now and then; and +Laelius a Fonte Eugubinus in his consultations, found it (as he there +witnesseth) often verified by experience, <a href="#note2858">[2858]</a>“that after a deal of +physic to no purpose, left to themselves, they have recovered.” 'Tis that +which Nic. Piso, Donatus Altomarus, still inculcate, <span lang="la">dare requiem +naturae</span>, to give nature rest. +</div> +<div class="subsection"> +<h4><a name="2.1.4.2"></a>SUBSECT. II.—<i>Concerning the Patient</i>.</h4> + +<p>When these precedent cautions are accurately kept, and that we have now got +a skilful, an honest physician to our mind, if his patient will not be +conformable, and content to be ruled by him, all his endeavours will come +to no good end. Many things are necessarily to be observed and continued on +the patient's behalf: First that he be not too niggardly miserable of his +purse, or think it too much he bestows upon himself, and to save charges +endanger his health. The Abderites, when they sent for <a href="#note2859">[2859]</a>Hippocrates, +promised him what reward he would, <a href="#note2860">[2860]</a>“all the gold they had, if all +the city were gold he should have it.” Naaman the Syrian, when he went into +Israel to Elisha to be cured of his leprosy, took with him ten talents of +silver, six thousand pieces of gold, and ten changes of raiment, (2 Kings +v. 5.) Another thing is, that out of bashfulness he do not conceal his +grief; if aught trouble his mind, let him freely disclose it, <span lang="la">Stultorum +incurata pudor malus ulcera celat</span>: by that means he procures to himself +much mischief, and runs into a greater inconvenience: he must be willing to +be cured, and earnestly desire it. <span lang="la">Pars sanitatis velle sanare fuit</span>, +(Seneca). 'Tis a part of his cure to wish his own health, and not to defer +it too long. +<div class="poem" lang="la"> +<div class="line"><a href="#note2861">[2861]</a>Qui blandiendo dulce nutrivit malum,</div> +<div class="line">Soro recusat ferre quod subiit jugum.</div> +</div> + +<div class="poem"> +<div class="line">He that by cherishing a mischief doth provoke,</div> +<div class="line">Too late at last refuseth to cast off his yoke,</div> +</div> +<div class="poem" lang="la"> +<div class="line"><a href="#note2862">[2862]</a>Helleborum frustra cum jam cutis aegra tumebit,</div> +<div class="line">Poscentes videas; venienti occurrite morbo.</div> +</div> +<div class="poem"> +<div class="line">When the skin swells, to seek it to appease</div> +<div class="line">With hellebore, is vain; meet your disease.</div> +</div> +By this means many times, or through their ignorance in not taking notice +of their grievance and danger of it, contempt, supine negligence, +extenuation, wretchedness and peevishness; they undo themselves. The +citizens, I know not of what city now, when rumour was brought their +enemies were coming, could not abide to hear it; and when the plague begins +in many places and they certainly know it, they command silence and hush it +up; but after they see their foes now marching to their gates, and ready to +surprise them, they begin to fortify and resist when 'tis too late; when, +the sickness breaks out and can be no longer concealed, then they lament +their supine negligence: 'tis no otherwise with these men. And often out of +prejudice, a loathing, and distaste of physic, they had rather die, or do +worse, than take any of it. “Barbarous immanity” (<a href="#note2863">[2863]</a>Melancthon terms +it) “and folly to be deplored, so to contemn the precepts of health, good +remedies, and voluntarily to pull death, and many maladies upon their own +heads.” Though many again are in that other extreme too profuse, +suspicious, and jealous of their health, too apt to take physic on every +small occasion, to aggravate every slender passion, imperfection, +impediment: if their finger do but ache, run, ride, send for a physician, +as many gentlewomen do, that are sick, without a cause, even when they will +themselves, upon every toy or small discontent, and when he comes, they +make it worse than it is, by amplifying that which is not. <a href="#note2864">[2864]</a>Hier. +Capivaccius sets it down as a common fault of all “melancholy persons to +say their symptoms are greater than they are, to help themselves.” And +which <a href="#note2865">[2865]</a>Mercurialis notes, <span class="cite">consil. 53.</span> “to be more troublesome to +their physicians, than other ordinary patients, that they may have change +of physic.” + +<p>A third thing to be required in a patient, is confidence, to be of good +cheer, and have sure hope that his physician can help him. <a href="#note2866">[2866]</a>Damascen +the Arabian requires likewise in the physician himself, that he be +confident he can cure him, otherwise his physic will not be effectual, and +promise withal that he will certainly help him, make him believe so at +least. <a href="#note2867">[2867]</a>Galeottus gives this reason, because the form of health is +contained in the physician's mind, and as Galen, holds <a href="#note2868">[2868]</a>“confidence +and hope to be more good than physic,” he cures most in whom most are +confident. Axiocus sick almost to death, at the very sight of Socrates +recovered his former health. Paracelsus assigns it for an only cause, why +Hippocrates was so fortunate in his cures, not for any extraordinary skill +he had; <a href="#note2869">[2869]</a>but “because the common people had a most strong conceit of +his worth.” To this of confidence we may add perseverance, obedience, and +constancy, not to change his physician, or dislike him upon every toy; for +he that so doth (saith <a href="#note2870">[2870]</a>Janus Damascen) “or consults with many, falls +into many errors; or that useth many medicines.” It was a chief caveat of +<a href="#note2871">[2871]</a>Seneca to his friend Lucilius, that he should not alter his +physician, or prescribed physic: “Nothing hinders health more; a wound can +never be cured, that hath several plasters.” Crato <span class="cite">consil. 186.</span> taxeth +all melancholy persons of this fault: <a href="#note2872">[2872]</a>“'Tis proper to them, if +things fall not out to their mind, and that they have not present ease, to +seek another and another;” (as they do commonly that have sore eyes) +“twenty one after another, and they still promise all to cure them, try a +thousand remedies; and by this means they increase their malady, make it +most dangerous and difficult to be cured.” “They try many” (saith <a href="#note2873">[2873]</a> +Montanus) “and profit by none:” and for this cause, <span class="cite">consil. 24.</span> he enjoins +his patient before he take him in hand, <a href="#note2874">[2874]</a>“perseverance and +sufferance, for in such a small time no great matter can be effected, and +upon that condition he will administer physic, otherwise all his endeavour +and counsel would be to small purpose.” And in his <span class="cite">31. counsel</span> for a notable +matron, he tells her, <a href="#note2875">[2875]</a>“if she will be cured, she must be of a most +abiding patience, faithful obedience, and singular perseverance; if she +remit, or despair, she can expect or hope for no good success.” <span class="cite">Consil. +230.</span> for an Italian Abbot, he makes it one of the greatest reasons why this +disease is so incurable, <a href="#note2876">[2876]</a>“because the parties are so restless, and +impatient, and will therefore have him that intends to be eased,” <a href="#note2877">[2877]</a>“to +take physic, not for a month, a year, but to apply himself to their +prescriptions all the days of his life.” Last of all, it is required that +the patient be not too bold to practise upon himself, without an approved +physician's consent, or to try conclusions, if he read a receipt in a book; +for so, many grossly mistake, and do themselves more harm than good. That +which is conducing to one man, in one case, the same time is opposite to +another. <a href="#note2878">[2878]</a>An ass and a mule went laden over a brook, the one with +salt, the other with wool: the mule's pack was wet by chance, the salt +melted, his burden the lighter, and he thereby much eased: he told the ass, +who, thinking to speed as well, wet his pack likewise at the next water, +but it was much the heavier, he quite tired. So one thing may be good and +bad to several parties, upon diverse occasions. “Many things” (saith <a href="#note2879">[2879]</a> +Penottus) “are written in our books, which seem to the reader to be +excellent remedies, but they that make use of them are often deceived, and +take for physic poison.” I remember in Valleriola's observations, a story +of one John Baptist a Neapolitan, that finding by chance a pamphlet in +Italian, written in praise of hellebore, would needs adventure on himself, +and took one dram for one scruple, and had not he been sent for, the poor +fellow had poisoned himself. From whence he concludes out of Damascenus <span class="cite">2 +et 3. Aphoris.</span> <a href="#note2880">[2880]</a>“that without exquisite knowledge, to work out of +books is most dangerous: how unsavoury a thing it is to believe writers, +and take upon trust, as this patient perceived by his own peril.” I could +recite such another example of mine own knowledge, of a friend of mine, +that finding a receipt in Brassivola, would needs take hellebore in +substance, and try it on his own person; but had not some of his familiars +come to visit him by chance, he had by his indiscretion hazarded himself: +many such I have observed. These are those ordinary cautions, which I +should think fit to be noted, and he that shall keep them, as <a href="#note2881">[2881]</a> +Montanus saith, shall surely be much eased, if not thoroughly cured. +</div> +<div class="subsection"> +<h4><a name="2.1.4.3"></a>SUBSECT. III.—<i>Concerning Physic</i>.</h4> + +<p>Physic itself in the last place is to be considered; “for the Lord hath +created medicines of the earth, and he that is wise will not abhor them.” +<span class="bibcite">Ecclus. xxxviii. 4.</span> <span class="bibcite">ver. 8.</span> “of such doth the apothecary make a confection,” +&c. Of these medicines there be diverse and infinite kinds, plants, +metals, animals, &c., and those of several natures, some good for one, +hurtful to another: some noxious in themselves, corrected by art, very +wholesome and good, simples, mixed, &c., and therefore left to be managed +by discreet and skilful physicians, and thence applied to man's use. To +this purpose they have invented method, and several rules of art, to put +these remedies in order, for their particular ends. Physic (as Hippocrates +defines it) is nought else but <a href="#note2882">[2882]</a>“addition and subtraction;” and as it +is required in all other diseases, so in this of melancholy it ought to be +most accurate, it being (as <a href="#note2883">[2883]</a>Mercurialis acknowledgeth) so common an +affection in these our times, and therefore fit to be understood. Several +prescripts and methods I find in several men, some take upon them to cure +all maladies with one medicine, severally applied, as that panacea, <span lang="la">aurum +potabile</span>, so much controverted in these days, <span lang="la">herba solis</span>, &c. +Paracelsus reduceth all diseases to four principal heads, to whom +Severinus, Ravelascus, Leo Suavius, and others adhere and imitate: those +are leprosy, gout, dropsy, falling-sickness. To which they reduce the rest; +as to leprosy, ulcers, itches, furfurs, scabs, &c. To gout, stone, colic, +toothache, headache, &c. To dropsy, agues, jaundice, cachexia, &c. To the +falling-sickness, belong palsy, vertigo, cramps, convulsions, incubus, +apoplexy, &c. <a href="#note2884">[2884]</a>“If any of these four principal be cured” (saith +Ravelascus) “all the inferior are cured,” and the same remedies commonly +serve: but this is too general, and by some contradicted: for this peculiar +disease of melancholy, of which I am now to speak, I find several cures, +several methods and prescripts. They that intend the practic cure of +melancholy, saith Duretus in his notes to Hollerius, set down nine peculiar +scopes or ends; Savanarola prescribes seven especial canons. Aelianus +Montaltus <span class="cite">cap. 26.</span> Faventinus in his empirics, Hercules de Saxonia, &c., +have their several injunctions and rules, all tending to one end. The +ordinary is threefold, which I mean to follow. <span lang="gr">Διαιτητικὴ</span>, +<i>Pharmaceutica</i>, and <i>Chirurgica</i>, diet, or living, apothecary, chirurgery, +which Wecker, Crato, Guianerius, &c., and most, prescribe; of which I will +insist, and speak in their order. +</div> +</div> +</div> +<div class="section"> +<div class="member"> +<h3><a name="2.2.1"></a>SECT. II. MEMB. I.</h3> +<div class="subsection"> +<h4><a name="2.2.1.1"></a>SUBSECT. I.—<i>Diet rectified in substance</i>.</h4> + +<p>Diet, <span lang="gr">Διαιτητικὴ</span>, <span lang="la">victus</span>, or living, according to <a href="#note2885">[2885]</a> +Fuchsius and others, comprehends those six non-natural things, which I have +before specified, are especial causes, and being rectified, a sole or chief +part of the cure. <a href="#note2886">[2886]</a>Johannes Arculanus, <span class="cite">cap. 16. in 9. Rhasis</span>, +accounts the rectifying of these six a sufficient cure. Guianerius, +<span class="cite">tract. 15, cap. 9.</span> calls them, <span lang="la">propriam et primam curam</span>, the +principal cure: so doth Montanus, Crato, Mercurialis, Altomarus, &c., first +to be tried, Lemnius, <span class="cite">instit. cap. 22</span>, names them the hinges of our +health, <a href="#note2887">[2887]</a>no hope of recovery without them. Reinerus Solenander, in +his seventh consultation for a Spanish young gentlewoman, that was so +melancholy she abhorred all company, and would not sit at table with her +familiar friends, prescribes this physic above the rest, <a href="#note2888">[2888]</a>no good to +be done without it. <a href="#note2889">[2889]</a>Aretus, <span class="cite">lib. 1. cap. 7.</span> an old physician, is +of opinion, that this is enough of itself, if the party be not too far gone +in sickness. <a href="#note2890">[2890]</a>Crato, in a consultation of his for a noble patient, +tells him plainly, that if his highness will keep but a good diet, he will +warrant him his former health. <a href="#note2891">[2891]</a>Montanus, <span class="cite">consil. 27.</span> for a +nobleman of France, admonisheth his lordship to be most circumspect in his +diet, or else all his other physic will <a href="#note2892">[2892]</a>be to small purpose. The +same injunction I find verbatim in J. Caesar Claudinus, <span class="cite">Respon. 34. +Scoltzii</span>, <span class="cite">consil. 183.</span> Trallianus, <span class="cite">cap. 16. lib. 1.</span> Laelius a Fonte +Aeugubinus often brags, that he hath done more cures in this kind by +rectification of diet, than all other physic besides. So that in a word I +may say to most melancholy men, as the fox said to the weasel, that could +not get out of the garner, <span lang="la">Macra cavum repetes, quem macra subisti</span>, +<a href="#note2893">[2893]</a>the six non-natural things caused it, and they must cure it. Which +howsoever I treat of, as proper to the meridian of melancholy, yet +nevertheless, that which is here said with him in <a href="#note2894">[2894]</a>Tully, though writ +especially for the good of his friends at Tarentum and Sicily, yet it will +generally serve <a href="#note2895">[2895]</a>most other diseases, and help them likewise, if it +be observed. + +<p>Of these six non-natural things, the first is diet, properly so called, +which consists in meat and drink, in which we must consider substance, +quantity, quality, and that opposite to the precedent. In substance, such +meats are generally commended, which are <a href="#note2896">[2896]</a>“moist, easy of digestion, +and not apt to engender wind, not fried, nor roasted, but sod” (saith +Valescus, Altomarus, Piso, &c.) “hot and moist, and of good nourishment;” +Crato, <span class="cite">consil. 21. lib. 2.</span> admits roast meat, <a href="#note2897">[2897]</a>if the burned and +scorched <span lang="la">superficies</span>, the brown we call it, be pared off. Salvianus, +<span class="cite">lib. 2. cap. 1.</span> cries out on cold and dry meats; <a href="#note2898">[2898]</a>young flesh and +tender is approved, as of kid, rabbits, chickens, veal, mutton, capons, +hens, partridge, pheasant, quails, and all mountain birds, which are so +familiar in some parts of Africa, and in Italy, and as <a href="#note2899">[2899]</a>Dublinius +reports, the common food of boors and clowns in Palestine. Galen takes +exception at mutton, but without question he means that rammy mutton, which +is in Turkey and Asia Minor, which have those great fleshy tails, of +forty-eight pounds weight, as Vertomannus witnesseth, <span class="cite">navig. lib. 2. +cap. 5.</span> The lean of fat meat is best, and all manner of broths, and +pottage, with borage, lettuce, and such wholesome herbs are excellent good, +especially of a cock boiled; all spoon meat. Arabians commend brains, but +<a href="#note2900">[2900]</a>Laurentius, <span class="cite">c. 8.</span> excepts against them, and so do many others; +<a href="#note2901">[2901]</a>eggs are justified as a nutritive wholesome meat, butter and oil may +pass, but with some limitation; so <a href="#note2902">[2902]</a>Crato confines it, and “to some +men sparingly at set times, or in sauce,” and so sugar and honey are +approved. <a href="#note2903">[2903]</a>All sharp and sour sauces must be avoided, and spices, or +at least seldom used: and so saffron sometimes in broth may be tolerated; +but these things may be more freely used, as the temperature of the party +is hot or cold, or as he shall find inconvenience by them. The thinnest, +whitest, smallest wine is best, not thick, nor strong; and so of beer, the +middling is fittest. Bread of good wheat, pure, well purged from the bran +is preferred; Laurentius, <span class="cite">cap. 8.</span> would have it kneaded with rain water, +if it may be gotten. + +<p><i>Water</i>.] Pure, thin, light water by all means use, of good smell and +taste, like to the air in sight, such as is soon hot, soon cold, and which +Hippocrates so much approves, if at least it may be had. Rain water is +purest, so that it fall not down in great drops, and be used forthwith, for +it quickly putrefies. Next to it fountain water that riseth in the east, +and runneth eastward, from a quick running spring, from flinty, chalky, +gravelly grounds: and the longer a river runneth, it is commonly the +purest, though many springs do yield the best water at their fountains. The +waters in hotter countries, as in Turkey, Persia, India, within the +tropics, are frequently purer than ours in the north, more subtile, thin, +and lighter, as our merchants observe, by four ounces in a pound, +pleasanter to drink, as good as our beer, and some of them, as Choaspis in +Persia, preferred by the Persian kings, before wine itself. +<div class="poem" lang="la"> +<div class="line"><a href="#note2904">[2904]</a>Clitorio quicunque sitim de fonte levarit</div> +<div class="line">Vina fugit gaudetque meris abstemius undis.</div> +</div> +Many rivers I deny not are muddy still, white, thick, like those in China, +Nile in Egypt, Tiber at Rome, but after they be settled two or three days, +defecate and clear, very commodious, useful and good. Many make use of deep +wells, as of old in the Holy Land, lakes, cisterns, when they cannot be +better provided; to fetch it in carts or gondolas, as in Venice, or camels' +backs, as at Cairo in Egypt, <a href="#note2905">[2905]</a>Radzivilius observed 8000 camels daily +there, employed about that business; some keep it in trunks, as in the East +Indies, made four square with descending steps, and 'tis not amiss, for I +would not have any one so nice as that Grecian Calis, sister to Nicephorus, +emperor of Constantinople, and <a href="#note2906">[2906]</a>married to Dominitus Silvius, duke of +Venice, that out of incredible wantonness, <span lang="la">communi aqua uti nolebat</span>, +would use no vulgar water; but she died <span lang="la">tanta</span> (saith mine author) +<span lang="la">foetidissimi puris copia</span>, of so fulsome a disease, that no water could +wash her clean. <a href="#note2907">[2907]</a>Plato would not have a traveller lodge in a city +that is not governed by laws, or hath not a quick stream running by it; +<span lang="la">illud enim animum, hoc corrumpit valetudinem</span>, one corrupts the body, the +other the mind. But this is more than needs, too much curiosity is naught, +in time of necessity any water is allowed. Howsoever, pure water is best, +and which (as Pindarus holds) is better than gold; an especial ornament it +is, and “very commodious to a city” (according to <a href="#note2908">[2908]</a>Vegetius) “when +fresh springs are included within the walls,” as at Corinth, in the midst +of the town almost, there was <span lang="la">arx altissima scatens fontibus</span>, a goodly +mount full of fresh water springs: “if nature afford them not they must be +had by art.” It is a wonder to read of those <a href="#note2909">[2909]</a>stupend aqueducts, and +infinite cost hath been bestowed in Rome of old, Constantinople, Carthage, +Alexandria, and such populous cities, to convey good and wholesome waters: +read <a href="#note2910">[2910]</a>Frontinus, Lipsius <span class="cite">de admir.</span> <a href="#note2911">[2911]</a>Plinius, <span class="cite">lib. 3. cap. +11</span>, Strabo in his <span class="cite">Geogr.</span> That aqueduct of Claudius was most eminent, +fetched upon arches fifteen miles, every arch 109 feet high: they had +fourteen such other aqueducts, besides lakes and cisterns, 700 as I take +it; <a href="#note2912">[2912]</a>every house had private pipes and channels to serve them for +their use. Peter Gillius, in his accurate description of Constantinople, +speaks of an old cistern which he went down to see, 336 feet long, 180 feet +broad, built of marble, covered over with arch-work, and sustained by 336 +pillars, 12 feet asunder, and in eleven rows, to contain sweet water. +Infinite cost in channels and cisterns, from Nilus to Alexandria, hath been +formerly bestowed, to the admiration of these times; <a href="#note2913">[2913]</a>their cisterns +so curiously cemented and composed, that a beholder would take them to be +all of one stone: when the foundation is laid, and cistern made, their +house is half built. That Segovian aqueduct in Spain, is much wondered at +in these days, <a href="#note2914">[2914]</a>upon three rows of pillars, one above another, +conveying sweet water to every house: but each city almost is full of such +aqueducts. Amongst the rest <a href="#note2915">[2915]</a>he is eternally to be commended, that +brought that new stream to the north side of London at his own charge: and +Mr. Otho Nicholson, founder of our waterworks and elegant conduit in +Oxford. So much have all times attributed to this element, to be +conveniently provided of it: although Galen hath taken exceptions at such +waters, which run through leaden pipes, <span lang="la">ob cerussam quae in iis generatur</span>, +for that unctuous ceruse, which causeth dysenteries and fluxes; <a href="#note2916">[2916]</a>yet +as Alsarius Crucius of Genna well answers, it is opposite to common +experience. If that were true, most of our Italian cities, Montpelier in +France, with infinite others, would find this inconvenience, but there is +no such matter. For private families, in what sort they should furnish +themselves, let them consult with P. Crescentius, <span class="cite">de Agric. l. 1. c. 4</span>, +Pamphilius Hirelacus, and the rest. + +<p>Amongst fishes, those are most allowed of, that live in gravelly or sandy +waters, pikes, perch, trout, gudgeon, smelts, flounders, &c. Hippolitus +Salvianus takes exception at carp; but I dare boldly say with <a href="#note2917">[2917]</a> +Dubravius, it is an excellent meat, if it come not from <a href="#note2918">[2918]</a>muddy pools, +that it retain not an unsavoury taste. Erinacius Marinus is much commended +by Oribatius, Aetius, and most of our late writers. + +<p><a href="#note2919">[2919]</a>Crato, <span class="cite">consil. 21. lib. 2.</span> censures all manner of fruits, as +subject to putrefaction, yet tolerable at sometimes, after meals, at second +course, they keep down vapours, and have their use. Sweet fruits are best, +as sweet cherries, plums, sweet apples, pearmains, and pippins, which +Laurentius extols, as having a peculiar property against this disease, and +Plater magnifies, <span lang="la">omnibus modis appropriata conveniunt</span>, but they must be +corrected for their windiness: ripe grapes are good, and raisins of the +sun, musk-melons well corrected, and sparingly used. Figs are allowed, and +almonds blanched. Trallianus discommends figs, <a href="#note2920">[2920]</a>Salvianus olives and +capers, which <a href="#note2921">[2921]</a>others especially like of, and so of pistick nuts. +Montanus and Mercurialis out of Avenzoar, admit peaches, <a href="#note2922">[2922]</a>pears, and +apples baked after meals, only corrected with sugar, and aniseed, or +fennel-seed, and so they may be profitably taken, because they strengthen +the stomach, and keep down vapours. The like may be said of preserved +cherries, plums, marmalade of plums, quinces, &c., but not to drink after +them. <a href="#note2923">[2923]</a>Pomegranates, lemons, oranges are tolerated, if they be not +too sharp. + +<p><a href="#note2924">[2924]</a>Crato will admit of no herbs, but borage, bugloss, endive, fennel, +aniseed, baum; Callenius and Arnoldus tolerate lettuce, spinach, beets, &c. +The same Crato will allow no roots at all to be eaten. Some approve of +potatoes, parsnips, but all corrected for wind. No raw salads; but as +Laurentius prescribes, in broths; and so Crato commends many of them: or to +use borage, hops, baum, steeped in their ordinary drink. <a href="#note2925">[2925]</a>Avenzoar +magnifies the juice of a pomegranate, if it be sweet, and especially rose +water, which he would have to be used in every dish, which they put in +practice in those hot countries, about Damascus, where (if we may believe +the relations of Vertomannus) many hogsheads of rose water are to be sold +in the market at once, it is in so great request with them. +</div> +<div class="subsection"> +<h4><a name="2.2.1.2"></a>SUBSECT. II.—<i>Diet rectified in quantity</i>.</h4> + +<p>Man alone, saith <a href="#note2926">[2926]</a>Cardan, eats and drinks without appetite, and useth +all his pleasure without necessity, <span lang="la">animae vitio</span>, and thence come many +inconveniences unto him. For there is no meat whatsoever, though otherwise +wholesome and good, but if unseasonably taken, or immoderately used, more +than the stomach can well bear, it will engender crudity, and do much harm. +Therefore <a href="#note2927">[2927]</a>Crato adviseth his patient to eat but twice a day, and +that at his set meals, by no means to eat without an appetite, or upon a +full stomach, and to put seven hours' difference between dinner and supper. +Which rule if we did observe in our colleges, it would be much better for +our healths: but custom, that tyrant, so prevails, that contrary to all +good order and rules of physic, we scarce admit of five. If after seven +hours' tarrying he shall have no stomach, let him defer his meal, or eat +very little at his ordinary time of repast. This very counsel was given by +Prosper Calenus to Cardinal Caesius, labouring of this disease; and <a href="#note2928">[2928]</a> +Platerus prescribes it to a patient of his, to be most severely kept. +Guianerius admits of three meals a day, but Montanus, <span class="cite">consil. 23. pro. Ab. +Italo</span>, ties him precisely to two. And as he must not eat overmuch, so he +may not absolutely fast; for as Celsus contends, <span class="cite">lib. 1. Jacchinus 15. in +9. Rhasis</span>, <a href="#note2929">[2929]</a>repletion and inanition may both do harm in two contrary +extremes. Moreover, that which he doth eat, must be well <a href="#note2930">[2930]</a>chewed, and +not hastily gobbled, for that causeth crudity and wind; and by all means to +eat no more than he can well digest. “Some think” (saith <a href="#note2931">[2931]</a> +Trincavelius, <span class="cite">lib. 11. cap. 29. de curand. part. hum.</span>) “the more they eat +the more they nourish themselves:” eat and live, as the proverb is, “not +knowing that only repairs man, which is well concocted, not that which is +devoured.” Melancholy men most part have good <a href="#note2932">[2932]</a>appetites, but ill +digestion, and for that cause they must be sure to rise with an appetite; +and that which Socrates and Disarius the physicians in <a href="#note2933">[2933]</a>Macrobius so +much require, St. Hierom enjoins Rusticus to eat and drink no more than, +will <a href="#note2934">[2934]</a>satisfy hunger and thirst. <a href="#note2935">[2935]</a>Lessius, the Jesuit, holds +twelve, thirteen, or fourteen ounces, or in our northern countries, sixteen +at most, (for all students, weaklings, and such as lead an idle sedentary +life) of meat, bread, &c., a fit proportion for a whole day, and as much or +little more of drink. Nothing pesters the body and mind sooner than to be +still fed, to eat and ingurgitate beyond all measure, as many do. <a href="#note2936">[2936]</a> +“By overmuch eating and continual feasts they stifle nature, and choke up +themselves; which, had they lived coarsely, or like galley slaves been tied +to an oar, might have happily prolonged many fair years.” + +<p>A great inconvenience comes by variety of dishes, which causeth the +precedent distemperature, <a href="#note2937">[2937]</a>“than which” (saith Avicenna) “nothing is +worse; to feed on diversity of meats, or overmuch,” Sertorius-like, <span lang="la">in +lucem caenare</span>, and as commonly they do in Muscovy and Iceland, to prolong +their meals all day long, or all night. Our northern countries offend +especially in this, and we in this island (<span lang="la">ampliter viventes in prandiis +et caenis</span>, as <a href="#note2938">[2938]</a>Polydore notes) are most liberal feeders, but to our +own hurt. <a href="#note2939">[2939]</a><span lang="la">Persicos odi puer apparatus</span>: “Excess of meat breedeth +sickness, and gluttony causeth choleric diseases: by surfeiting many +perish, but he that dieteth himself prolongeth his life,” <span class="bibcite">Ecclus. xxxvii. +29, 30</span>. We account it a great glory for a man to have his table daily +furnished with variety of meats: but hear the physician, he pulls thee by +the ear as thou sittest, and telleth thee, <a href="#note2940">[2940]</a>“that nothing can be more +noxious to thy health than such variety and plenty.” <a name="index3"></a>Temperance is a bridle +of gold, and he that can use it aright, <a href="#note2941">[2941]</a><span lang="la">ego non summis viris +comparo, sed simillimum Deo judico</span>, is liker a God than a man: for as it +will transform a beast to a man again, so will it make a man a God. To +preserve thine honour, health, and to avoid therefore all those inflations, +torments, obstructions, crudities, and diseases that come by a full diet, +the best way is to <a href="#note2942">[2942]</a>feed sparingly of one or two dishes at most, to +have <span lang="la">ventrem bene moratum</span>, as Seneca calls it, <a href="#note2943">[2943]</a>“to choose one of +many, and to feed on that alone,” as Crato adviseth his patient. The same +counsel <a href="#note2944">[2944]</a>Prosper Calenus gives to Cardinal Caesius, to use a moderate +and simple diet: and though his table be jovially furnished by reason of +his state and guests, yet for his own part to single out some one savoury +dish and feed on it. The same is inculcated by <a href="#note2945">[2945]</a>Crato, <span class="cite">consil. 9. +l. 2.</span> to a noble personage affected with this grievance, he would have +his highness to dine or sup alone, without all his honourable attendance +and courtly company, with a private friend or so, <a href="#note2946">[2946]</a>a dish or two, a +cup of Rhenish wine, &c. Montanus, <span class="cite">consil. 24.</span> for a noble matron enjoins +her one dish, and by no means to drink between meals. The like, <span class="cite">consil. +229.</span> or not to eat till he be an hungry, which rule Berengarius did most +strictly observe, as Hilbertus, <span class="cite">Cenomecensis Episc.</span> writes in his life, +<div class="poem" lang="la"> +<div class="line">———cui non fuit unquam</div> +<div class="line">Ante sitim potus, nec cibus ante famem,</div> +</div> +and which all temperate men do constantly keep. It is a frequent solemnity +still used with us, when friends meet, to go to the alehouse or tavern, +they are not sociable otherwise: and if they visit one another's houses, +they must both eat and drink. I reprehend it not moderately used; but to +some men nothing can be more offensive; they had better, I speak it with +Saint <a href="#note2947">[2947]</a>Ambrose, pour so much water in their shoes. + +<p>It much avails likewise to keep good order in our diet, <a href="#note2948">[2948]</a>“to eat +liquid things first, broths, fish, and such meats as are sooner corrupted +in the stomach; harder meats of digestion must come last.” Crato would have +the supper less than the dinner, which Cardan, <span class="cite">Contradict. lib. 1. +tract. 5. contradict. 18.</span> disallows, and that by the authority of +Galen. <span class="cite">7. art. curat. cap. 6.</span> and for four reasons he will have the +supper biggest: I have read many treatises to this purpose, I know not how +it may concern some few sick men, but for my part generally for all, I +should subscribe to that custom of the Romans, to make a sparing dinner, +and a liberal supper; all their preparation and invitation was still at +supper, no mention of dinner. Many reasons I could give, but when all is +said <span lang="la">pro</span> and <span lang="la">con</span>, <a href="#note2949">[2949]</a>Cardan's rule is best, to keep that we are +accustomed unto, though it be naught, and to follow our disposition and +appetite in some things is not amiss; to eat sometimes of a dish which is +hurtful, if we have an extraordinary liking to it. Alexander Severus loved +hares and apples above all other meats, as <a href="#note2950">[2950]</a>Lampridius relates in his +life: one pope pork, another peacock, &c.; what harm came of it? I conclude +our own experience is the best physician; that diet which is most +propitious to one, is often pernicious to another, such is the variety of +palates, humours, and temperatures, let every man observe, and be a law +unto himself. Tiberius, in <a href="#note2951">[2951]</a>Tacitus, did laugh at all such, that +thirty years of age would ask counsel of others concerning matters of diet; +I say the same. + +<p>These few rules of diet he that keeps, shall surely find great ease and +speedy remedy by it. It is a wonder to relate that prodigious temperance of +some hermits, anchorites, and fathers of the church: he that shall but read +their lives, written by Hierom, Athanasius, &c., how abstemious heathens +have been in this kind, those Curii and Fabritii, those old philosophers, +as Pliny records, <span class="cite">lib. 11.</span> Xenophon, <span class="cite">lib. 1. de vit. Socrat.</span> Emperors +and kings, as Nicephorus relates, <span class="cite">Eccles. hist. lib. 18. cap. 8.</span> of +Mauritius, Ludovicus Pius, &c., and that admirable <a href="#note2952">[2952]</a>example of +Ludovicus Cornarus, a patrician of Venice, cannot but admire them. This +have they done voluntarily and in health; what shall these private men do +that are visited with sickness, and necessarily <a href="#note2953">[2953]</a>enjoined to recover, +and continue their health? It is a hard thing to observe a strict diet, <span lang="la">et +qui medice vivit, misere vivit</span>, <a href="#note2954">[2954]</a>as the saying is, <span lang="la">quale hoc ipsum +erit vivere, his si privatus fueris</span>? as good be buried, as so much +debarred of his appetite; <span lang="la">excessit medicina malum</span>, the physic is more +troublesome than the disease, so he complained in the poet, so thou +thinkest: yet he that loves himself will easily endure this little misery, +to avoid a greater inconvenience; <span lang="la">e malis minimum</span> better do this than do +worse. And as <a href="#note2955">[2955]</a>Tully holds, “better be a temperate old man than a +lascivious youth.” 'Tis the only sweet thing (which he adviseth) so to +moderate ourselves, that we may have <span lang="la">senectutem in juventute, et in +juventute senectutem</span>, be youthful in our old age, staid in our youth, +discreet and temperate in both. +</div> +</div> +<div class="member"> +<h3><a name="2.2.2"></a>MEMB. II.</h3> +<h4><i>Retention and Evacuation rectified</i>.</h4> + +<p>I have declared in the causes what harm costiveness hath done in procuring +this disease; if it be so noxious, the opposite must needs be good, or mean +at least, as indeed it is, and to this cure necessarily required; <span lang="la">maxime +conducit</span>, saith Montaltus, <span class="cite">cap. 27.</span> it very much avails. <a href="#note2956">[2956]</a> +Altomarus, <span class="cite">cap. 7</span>, “commends walking in a morning, into some fair green +pleasant fields, but by all means first, by art or nature, he will have +these ordinary excrements evacuated.” Piso calls it, <span lang="la">Beneficium ventris</span>, +the benefit, help or pleasure of the belly, for it doth much ease it. +Laurentius, <span class="cite">cap. 8</span>, Crato, <span class="cite">consil. 21. l. 2.</span> prescribes it once a day +at least: where nature is defective, art must supply, by those lenitive +electuaries, suppositories, condite prunes, turpentine, clysters, as shall +be shown. Prosper Calenus, <span class="cite">lib. de atra bile</span>, commends clysters in +hypochondriacal melancholy, still to be used as occasion serves; <a href="#note2957">[2957]</a> +Peter Cnemander in a consultation of his <span class="cite">pro hypocondriaco</span>, will have his +patient continually loose, and to that end sets down there many forms of +potions and clysters. Mercurialis, <span class="cite">consil. 88.</span> if this benefit come not +of its own accord, prescribes <a href="#note2958">[2958]</a>clysters in the first place: so doth +Montanus, <span class="cite">consil. 24. consil. 31 et 229.</span> he commends turpentine to +that purpose: the same he ingeminates, <span class="cite">consil. 230.</span> for an Italian abbot. +'Tis very good to wash his hands and face often, to shift his clothes, to +have fair linen about him, to be decently and comely attired, for <span lang="la">sordes +vitiant</span>, nastiness defiles and dejects any man that is so voluntarily, or +compelled by want, it dulleth the spirits. + +<p>Baths are either artificial or natural, both have their special uses in +this malady, and as <a href="#note2959">[2959]</a>Alexander supposeth, <span class="cite">lib. 1. cap. 16.</span> yield +as speedy a remedy as any other physic whatsoever. Aetius would have them +daily used, <span lang="la">assidua balnea</span>, <span class="cite">Tetra. 2. sect. 2. c. 9.</span> Galen cracks how +many several cures he hath performed in this kind by use of baths alone, +and Rufus pills, moistening them which are otherwise dry. Rhasis makes it a +principal cure, <span lang="la">Tota cura sit in humectando</span>, to bathe and afterwards +anoint with oil. Jason Pratensis, Laurentius, <span class="cite">cap. 8.</span> and Montanus set +down their peculiar forms of artificial baths. Crato, <span class="cite">consil. 17. lib. +2.</span> commends mallows, camomile, violets, borage to be boiled in it, and +sometimes fair water alone, and in his following counsel, <span lang="la">Balneum aquae +dulcis solum saepissime profuisse compertum habemus</span>. So doth Fuchsius, +<span class="cite">lib. 1. cap. 33.</span> <span class="cite">Frisimelica, 2. consil. 42.</span> in Trincavelius. Some +beside herbs prescribe a ram's head and other things to be boiled. <a href="#note2960">[2960]</a> +Fernelius, <span class="cite">consil. 44.</span> will have them used ten or twelve days together; +to which he must enter fasting, and so continue in a temperate heat, and +after that frictions all over the body. Lelius Aegubinus, <span class="cite">consil. 142.</span> and +Christoph. Aererus, in a consultation of his, hold once or twice a week +sufficient to bathe, the <a href="#note2961">[2961]</a>“water to be warm, not hot, for fear of +sweating.” Felix Plater, <span class="cite">observ. lib. 1.</span> for a melancholy lawyer, <a href="#note2962">[2962]</a> +“will have lotions of the head still joined to these baths, with a ley +wherein capital herbs have been boiled.” <a href="#note2963">[2963]</a>Laurentius speaks of baths +of milk, which I find approved by many others. And still after bath, the +body to be anointed with oil of bitter almonds, of violets, new or fresh +butter, <a href="#note2964">[2964]</a>capon's grease, especially the backbone, and then lotions of +the head, embrocations, &c. These kinds of baths have been in former times +much frequented, and diversely varied, and are still in general use in +those eastern countries. The Romans had their public baths very sumptuous +and stupend, as those of Antoninus and Diocletian. Plin. 36. saith there +were an infinite number of them in Rome, and mightily frequented; some +bathed seven times a day, as Commodus the emperor is reported to have done; +usually twice a day, and they were after anointed with most costly +ointments: rich women bathed themselves in milk, some in the milk of five +hundred she-asses at once: we have many ruins of such, baths found in this +island, amongst those parietines and rubbish of old Roman towns. Lipsius, +<span class="cite">de mag. Urb. Rom. l. 3, c. 8</span>, Rosinus, Scot of Antwerp, and other +antiquaries, tell strange stories of their baths. Gillius, <span class="cite">l. 4. cap. +ult. Topogr. Constant.</span> reckons up 155 public <a href="#note2965">[2965]</a>baths in +Constantinople, of fair building; they are still <a href="#note2966">[2966]</a>frequented in that +city by the Turks of all sorts, men and women, and all over Greece, and +those hot countries; to absterge belike that fulsomeness of sweat, to which +they are there subject. <a href="#note2967">[2967]</a>Busbequius, in his epistles, is very copious +in describing the manner of them, how their women go covered, a maid +following with a box of ointment to rub them. The richer sort have private +baths in their houses; the poorer go to the common, and are generally so +curious in this behalf, that they will not eat nor drink until they have +bathed, before and after meals some, <a href="#note2968">[2968]</a>“and will not make water (but +they will wash their hands) or go to stool.” Leo Afer. <span class="cite">l. 3.</span> makes +mention of one hundred several baths at Fez in Africa, most sumptuous, and +such as have great revenues belonging to them. Buxtorf. <span class="cite">cap. 14, +Synagog. Jud.</span> speaks of many ceremonies amongst the Jews in this kind; +they are very superstitious in their baths, especially women. + +<p>Natural baths are praised by some, discommended by others; but it is in a +divers respect. <a href="#note2969">[2969]</a>Marcus, <span class="cite">de Oddis in Hip. affect.</span> consulted about +baths, condemns them for the heat of the liver, because they dry too fast; +and yet by and by, <a href="#note2970">[2970]</a>in another counsel for the same disease, he +approves them because they cleanse by reason of the sulphur, and would have +their water to be drunk. Areteus, <span class="cite">c. 7.</span> commends alum baths above the +rest; and <a href="#note2971">[2971]</a>Mercurialis, <span class="cite">consil. 88.</span> those of Lucca in that +hypochondriacal passion. “He would have his patient tarry there fifteen +days together, and drink the water of them, and to be bucketed, or have the +water poured on his head.” John Baptista, <span class="cite">Sylvaticus cont. 64.</span> commends +all the baths in Italy, and drinking of their water, whether they be iron, +alum, sulphur; so doth <a href="#note2972">[2972]</a>Hercules de Saxonia. But in that they cause +sweat and dry so much, he confines himself to hypochondriacal melancholy +alone, excepting that of the head and the other. Trincavelius, <span class="cite">consil. +14. lib. 1.</span> refers those <a href="#note2973">[2973]</a>Porrectan baths before the rest, because +of the mixture of brass, iron, alum, and <span class="cite">consil. 35. l. 3.</span> for a +melancholy lawyer, and <span class="cite">consil. 36.</span> in that hypochondriacal passion, the +<a href="#note2974">[2974]</a>baths of Aquaria, and <span class="cite">36. consil.</span> the drinking of them. +Frisimelica, consulted amongst the rest in Trincavelius, <span class="cite">consil. 42. +lib. 2.</span> prefers the waters of <a href="#note2975">[2975]</a>Apona before all artificial baths +whatsoever in this disease, and would have one nine years affected with +hypochondriacal passions fly to them as to a <a href="#note2976">[2976]</a>holy anchor. Of the +same mind is Trincavelius himself there, and yet both put a hot liver in +the same party for a cause, and send him to the waters of St. Helen, which +are much hotter. Montanus, <span class="cite">consil. 230.</span> magnifies the <a href="#note2977">[2977]</a>Chalderinian +baths, and <span class="cite">consil 237. et 239.</span> he exhorteth to the same, but with this +caution, <a href="#note2978">[2978]</a>“that the liver be outwardly anointed with some coolers +that it be not overheated.” But these baths must be warily frequented by +melancholy persons, or if used, to such as are very cold of themselves, for +as Gabelius concludes of all Dutch baths, and especially of those of Baden, +“they are good for all cold diseases, <a href="#note2979">[2979]</a>naught for choleric, hot and +dry, and all infirmities proceeding of choler, inflammations of the spleen +and liver.” Our English baths, as they are hot, must needs incur the same +censure: but D. Turner of old, and D. Jones have written at large of them. +Of cold baths I find little or no mention in any physician, some speak +against them: <a href="#note2980">[2980]</a>Cardan alone out of Agathinus commends “bathing in +fresh rivers, and cold waters, and adviseth all such as mean to live long +to use it, for it agrees with all ages and complexions, and is most +profitable for hot temperatures.” As for sweating, urine, bloodletting by +haemrods, or otherwise, I shall elsewhere more opportunely speak of them. + +<p>Immoderate Venus in excess, as it is a cause, or in defect; so moderately +used to some parties an only help, a present remedy. Peter Forestus calls +it <span lang="la">aptissimum remedium</span>, a most apposite remedy, <a href="#note2981">[2981]</a>“remitting anger, +and reason, that was otherwise bound.” Avicenna <span class="cite">Fen. 3. 20.</span> Oribasius +<span class="cite">med. collect. lib. 6. cap. 37.</span> contend out of Ruffus and others, <a href="#note2982">[2982]</a> +“that many madmen, melancholy, and labouring of the falling sickness, have +been cured by this alone.” Montaltus <span class="cite">cap. 27. de melan.</span> will have it +drive away sorrow, and all illusions of the brain, to purge the heart and +brain from ill smokes and vapours that offend them: <a href="#note2983">[2983]</a>“and if it be +omitted,” as Valescus supposeth, “it makes the mind sad, the body dull and +heavy.” Many other inconveniences are reckoned up by Mercatus, and by +Rodericus a Castro, in their tracts <span class="cite">de melancholia virginum et monialium; +ob seminis retentionem saviunt saepe moniales et virgines</span>, but as Platerus +adds, <span lang="la">si nubant sanantur</span>, they rave single, and pine away, much +discontent, but marriage mends all. Marcellus Donatus <span class="cite">lib. 2. med. hist. +cap. 1.</span> tells a story to confirm this out of Alexander Benedictus, of a +maid that was mad, <span lang="la">ob menses inhibitos, cum in officinam meritoriam +incidisset, a quindecem viris eadem nocte compressa, mensium largo +profluvio, quod pluribus annis ante constiterat, non sine magno pudore mane +menti restituta discessit</span>. But this must be warily understood, for as +Arnoldus objects, <span class="cite">lib. 1. breviar. 18. cap.</span> <span lang="la">Quid coitus ad +melancholicum succum</span>? What affinity have these two? <a href="#note2984">[2984]</a>“except it be +manifest that superabundance of seed, or fullness of blood be a cause, or +that love, or an extraordinary desire of Venus, have gone before,” or that +as Lod. Mercatus excepts, they be very flatuous, and have been otherwise +accustomed unto it. Montaltus <span class="cite">cap. 27.</span> will not allow of moderate Venus +to such as have the gout, palsy, epilepsy, melancholy, except they be very +lusty, and full of blood. <a href="#note2985">[2985]</a>Lodovicus Antonius <span class="cite">lib. med. miscet.</span> in +his chapter of Venus, forbids it utterly to all wrestlers, ditchers, +labouring men, &c. <a href="#note2986">[2986]</a>Ficinus and <a href="#note2987">[2987]</a>Marsilius Cognatus puts Venus +one of the five mortal enemies of a student: “it consumes the spirits, and +weakeneth the brain.” Halyabbas the Arabian, <span class="cite">5. Theor. cap. 36.</span> and Jason +Pratensis make it the fountain of most diseases, <a href="#note2988">[2988]</a>“but most +pernicious to them who are cold and dry:” a melancholy man must not meddle +with it, but in some cases. Plutarch in his book <span class="cite">de san. tuend.</span> accounts +of it as one of the three principal signs and preservers of health, +temperance in this kind: <a href="#note2989">[2989]</a>“to rise with an appetite, to be ready to +work, and abstain from venery,” <span lang="la">tria saluberrima</span>, are three most +healthful things. We see their opposites how pernicious they are to +mankind, as to all other creatures they bring death, and many feral +diseases: <span lang="la">Immodicis brevis est aetas et rara senectus</span>. Aristotle gives +instance in sparrows, which are <span lang="la">parum vivaces ob salacitatem</span>, <a href="#note2990">[2990]</a>short +lived because of their salacity, which is very frequent, as Scoppius in +Priapus will better inform you. The extremes being both bad, <a href="#note2991">[2991]</a>the +medium is to be kept, which cannot easily be determined. Some are better +able to sustain, such as are hot and moist, phlegmatic, as Hippocrates +insinuateth, some strong and lusty, well fed like <a href="#note2992">[2992]</a>Hercules, <a href="#note2993">[2993]</a> +Proculus the emperor, lusty Laurence, <a href="#note2994">[2994]</a><span lang="la">prostibulum faeminae Messalina</span> +the empress, that by philters, and such kind of lascivious meats, use all +means to <a href="#note2995">[2995]</a>enable themselves: and brag of it in the end, <span lang="la">confodi +multas enim, occidi vero paucas per ventrem vidisti</span>, as that Spanish +<a href="#note2996">[2996]</a>Celestina merrily said: others impotent, of a cold and dry +constitution, cannot sustain those gymnics without great hurt done to their +own bodies, of which number (though they be very prone to it) are +melancholy men for the most part. +</div> +<div class="member"> +<h3><a name="2.2.3"></a>MEMB. III.</h3> +<h4><i>Air rectified. With a digression of the Air</i>.</h4> + +<p>As a long-winged hawk, when he is first whistled off the fist, mounts +aloft, and for his pleasure fetcheth many a circuit in the air, still +soaring higher and higher, till he be come to his full pitch, and in the +end when the game is sprung, comes down amain, and stoops upon a sudden: so +will I, having now come at last into these ample fields of air, wherein I +may freely expatiate and exercise myself for my recreation, awhile rove, +wander round about the world, mount aloft to those ethereal orbs and +celestial spheres, and so descend to my former elements again. In which +progress I will first see whether that relation of the friar of <a href="#note2997">[2997]</a> +Oxford be true, concerning those northern parts under the pole (if I meet +<span lang="la">obiter</span> with the wandering Jew, Elias Artifex, or Lucian's +<span class="cite">Icaromenippus</span>, they shall be my guides) whether there be such 4. Euripes, +and a great rock of loadstones, which may cause the needle in the compass +still to bend that way, and what should be the true cause of the variation +of the compass, <a href="#note2998">[2998]</a>is it a magnetical rock, or the pole-star, as Cardan +will; or some other star in the bear, as Marsilius Ficinus; or a magnetical +meridian, as Maurolieus; <span lang="la">Vel situs in vena terrae</span>, as Agricola; or the +nearness of the next continent, as Cabeus will; or some other cause, as +Scaliger, Cortesius, Conimbricenses, Peregrinus contend; why at the Azores +it looks directly north, otherwise not? In the Mediterranean or Levant (as +some observe) it varies 7. grad. by and by 12. and then 22. In the Baltic +Seas, near Rasceburg in Finland, the needle runs round, if any ships come +that way, though <a href="#note2999">[2999]</a>Martin Ridley write otherwise, that the needle near +the Pole will hardly be forced from his direction. 'Tis fit to be inquired +whether certain rules may be made of it, as <span class="cite">11. grad. Lond. variat. alibi +36.</span> &c. and that which is more prodigious, the variation varies in the same +place, now taken accurately, 'tis so much after a few years quite altered +from that it was: till we have better intelligence, let our Dr. Gilbert, +and Nicholas <a href="#note3000">[3000]</a>Cabeus the Jesuit, that have both written great volumes +of this subject, satisfy these inquisitors. Whether the sea be open and +navigable by the Pole arctic, and which is the likeliest way, that of +Bartison the Hollander, under the Pole itself, which for some reasons I +hold best: or by Fretum Davis, or Nova Zembla. Whether <a href="#note3001">[3001]</a>Hudson's +discovery be true of a new found ocean, any likelihood of Button's Bay in +50. degrees, Hubberd's Hope in 60. that of <span lang="la">ut ultra</span> near Sir Thomas Roe's +welcome in Northwest Fox, being that the sea ebbs and flows constantly +there 15. foot in 12. hours, as our <a href="#note3002">[3002]</a>new cards inform us that +California is not a cape, but an island, and the west winds make the neap +tides equal to the spring, or that there be any probability to pass by the +straits of Anian to China, by the promontory of Tabin. If there be, I shall +soon perceive whether <a href="#note3003">[3003]</a>Marcus Polus the Venetian's narration be true +or false, of that great city of Quinsay and Cambalu; whether there be any +such places, or that as <a href="#note3004">[3004]</a>Matth. Riccius the Jesuit hath written, +China and Cataia be all one, the great Cham of Tartary and the king of +China be the same; Xuntain and Quinsay, and the city of Cambalu be that new +Peking, or such a wall 400 leagues long to part China from Tartary: whether +<a href="#note3005">[3005]</a>Presbyter John be in Asia or Africa; M. Polus Venetus puts him in +Asia, <a href="#note3006">[3006]</a>the most received opinion is, that he is emperor of the +Abyssines, which of old was Ethiopia, now Nubia, under the equator in +Africa. Whether <a href="#note3007">[3007]</a>Guinea be an island or part of the continent, or +that hungry <a href="#note3008">[3008]</a>Spaniard's discovery of <span lang="la">Terra Australis Incognita</span>, or +Magellanica, be as true as that of Mercurius Britannius, or his of +Utopia, or his of Lucinia. And yet in likelihood it may be so, for +without all question it being extended from the tropic of Capricorn to the +circle Antarctic, and lying as it doth in the temperate zone, cannot choose +but yield in time some flourishing kingdoms to succeeding ages, as America +did unto the Spaniards. Shouten and Le Meir have done well in the discovery +of the Straits of Magellan, in finding a more convenient passage to <span lang="la">Mare +pacificum</span>: methinks some of our modern argonauts should prosecute the +rest. As I go by Madagascar, I would see that great bird <a href="#note3009">[3009]</a>ruck, that +can carry a man and horse or an elephant, with that Arabian phoenix +described by <a href="#note3010">[3010]</a>Adricomius; see the pelicans of Egypt, those Scythian +gryphes in Asia: and afterwards in Africa examine the fountains of Nilus, +whether Herodotus, <a href="#note3011">[3011]</a>Seneca, Plin. <span class="cite">lib. 5. cap. 9.</span> Strabo. <span class="cite">lib. +5.</span> give a true cause of his annual flowing, <a href="#note3012">[3012]</a>Pagaphetta discourse +rightly of it, or of Niger and Senegal; examine Cardan, <a href="#note3013">[3013]</a>Scaliger's +reasons, and the rest. Is it from those Etesian winds, or melting of snow +in the mountains under the equator (for Jordan yearly overflows when the +snow melts in Mount Libanus), or from those great dropping perpetual +showers which are so frequent to the inhabitants within the tropics, when +the sun is vertical, and cause such vast inundations in Senegal, Maragnan, +Oronoco and the rest of those great rivers in Zona Torrida, which have all +commonly the same passions at set times: and by good husbandry and policy +hereafter no doubt may come to be as populous, as well tilled, as fruitful, +as Egypt itself or Cauchinthina? I would observe all those motions of the +sea, and from what cause they proceed, from the moon (as the vulgar hold) +or earth's motion, which Galileus, in the fourth dialogue of his system of +the world, so eagerly proves, and firmly demonstrates; or winds, as <a href="#note3014">[3014]</a> +some will. Why in that quiet ocean of Zur, <span lang="la">in mari pacifico</span>, it is scarce +perceived, in our British seas most violent, in the Mediterranean and Red +Sea so vehement, irregular, and diverse? Why the current in that Atlantic +Ocean should still be in some places from, in some again towards the north, +and why they come sooner than go? and so from Moabar to Madagascar in that +Indian Ocean, the merchants come in three weeks, as <a href="#note3015">[3015]</a>Scaliger +discusseth, they return scarce in three months, with the same or like +winds: the continual current is from east to west. Whether Mount Athos, +Pelion, Olympus, Ossa, Caucasus, Atlas, be so high as Pliny, Solinus, Mela +relate, above clouds, meteors, <span lang="la">ubi nec aurae nec venti spirant</span> (insomuch +that they that ascend die suddenly very often, the air is so subtile,) 1250 +paces high, according to that measure of Dicearchus, or 78 miles +perpendicularly high, as Jacobus Mazonius, <span class="cite">sec. 3. et 4.</span> expounding +that place of Aristotle about Caucasus; and as <a href="#note3016">[3016]</a>Blancanus the Jesuit +contends out of Clavius and Nonius demonstrations <span class="cite">de Crepusculis</span>: or +rather 32 stadiums, as the most received opinion is; or 4 miles, which the +height of no mountain doth perpendicularly exceed, and is equal to the +greatest depths of the sea, which is, as Scaliger holds, 1580 paces, Exer. +38, others 100 paces. I would see those inner parts of America, whether +there be any such great city of Manoa, or Eldorado, in that golden empire, +where the highways are as much beaten (one reports) as between Madrid and +Valadolid in Spain; or any such Amazons as he relates, or gigantic +Patagones in Chica; with that miraculous mountain <a href="#note3017">[3017]</a>Ybouyapab in the +Northern Brazil, <span lang="la">cujus jugum sternitur in amoenissimam planitiem</span>, &c. or +that of Pariacacca so high elevated in Peru. <a href="#note3018">[3018]</a>The peak of Tenerife +how high it is? 70 miles, or 50 as Patricius holds, or 9 as Snellius +demonstrates in his Eratosthenes: see that strange <a href="#note3019">[3019]</a>Cirknickzerksey +lake in Carniola, whose waters gush so fast out of the ground, that they +will overtake a swift horseman, and by and by with as incredible celerity +are supped up: which Lazius and Wernerus make an argument of the Argonauts +sailing under ground. And that vast den or hole called <a href="#note3020">[3020]</a>Esmellen in +Muscovia, <span lang="la">quae visitur horriendo hiatu</span>, &c. which if anything casually +fall in, makes such a roaring noise, that no thunder, or ordnance, or +warlike engine can make the like; such another is Gilber's Cave in Lapland, +with many the like. I would examine the Caspian Sea, and see where and how +it exonerates itself, after it hath taken in Volga, Jaxares, Oxus, and +those great rivers; at the mouth of Oby, or where? What vent the Mexican +lake hath, the Titicacan in Peru, or that circular pool in the vale of +Terapeia, of which Acosta <span class="cite">l. 3. c. 16.</span> hot in a cold country, the +spring of which boils up in the middle twenty foot square, and hath no vent +but exhalation: and that of <span lang="la">Mare mortuum</span> in Palestine, of Thrasymene, at +Peruzium in Italy: the Mediterranean itself. For from the ocean, at the +Straits of Gibraltar, there is a perpetual current into the Levant, and so +likewise by the Thracian Bosphorus out of the Euxine or Black Sea, besides +all those great rivers of Nile, Po, Rhone, &c. how is this water consumed, +by the sun or otherwise? I would find out with Trajan the fountains of +Danube, of Ganges, Oxus, see those Egyptian pyramids, Trajan's bridge, +<span lang="la">Grotto de Sybilla</span>, Lucullus's fishponds, the temple of Nidrose, &c. +(And, if I could, observe what becomes of swallows, storks, cranes, +cuckoos, nightingales, redstarts, and many other kind of singing birds, +water-fowls, hawks, &c. some of them are only seen in summer, some in +winter; some are observed in the <a href="#note3021">[3021]</a>snow, and at no other times, each +have their seasons. In winter not a bird is in Muscovy to be found, but at +the spring in an instant the woods and hedges are full of them, saith +<a href="#note3022">[3022]</a>Herbastein: how comes it to pass? Do they sleep in winter, like +Gesner's Alpine mice; or do they lie hid (as <a href="#note3023">[3023]</a>Olaus affirms) “in the +bottom of lakes and rivers, <span lang="la">spiritum continentes</span>? often so found by +fishermen in Poland and Scandia, two together, mouth to mouth, wing to +wing; and when the spring comes they revive again, or if they be brought +into a stove, or to the fireside.” Or do they follow the sun, as Peter +Martyr <span class="cite">legat Babylonica l. 2.</span> manifestly convicts, out of his own +knowledge; for when he was ambassador in Egypt, he saw swallows, Spanish +kites, <a href="#note3024">[3024]</a>and many such other European birds, in December and January +very familiarly flying, and in great abundance, about Alexandria, <span lang="la">ubi +floridae tunc arbores ac viridaria</span>. Or lie they hid in caves, rocks, and +hollow trees, as most think, in deep tin-mines or sea-cliffs, as <a href="#note3025">[3025]</a>Mr. +Carew gives out? I conclude of them all, for my part, as <a href="#note3026">[3026]</a>Munster +doth of cranes and storks; whence they come, whither they go, <span lang="la">incompertum +adhuc</span>, as yet we know not. We see them here, some in summer, some in +winter; “their coming and going is sure in the night: in the plains of Asia” +(saith he) “the storks meet on such a set day, he that comes last is torn in +pieces, and so they get them gone.” Many strange places, Isthmi, Euripi, +Chersonesi, creeks, havens, promontories, straits, Lakes, baths, rocks, +mountains, places, and fields, where cities have been ruined or swallowed, +battles fought, creatures, sea-monsters, remora, &c. minerals, vegetals. +Zoophytes were fit to be considered in such an expedition, and amongst the +rest that of <a href="#note3027">[3027]</a>Harbastein his Tartar lamb, <a href="#note3028">[3028]</a>Hector Boethius +goosebearing tree in the orchards, to which Cardan <span class="cite">lib. 7. cap. 36. de +rerum varietat.</span> subscribes: <a href="#note3029">[3029]</a>Vertomannus wonderful palm, that <a href="#note3030">[3030]</a> +fly in Hispaniola, that shines like a torch in the night, that one may well +see to write; those spherical stones in Cuba which nature hath so made, and +those like birds, beasts, fishes, crowns, swords, saws, pots, &c. usually +found in the metal mines in Saxony about Mansfield, and in Poland near +Nokow and Pallukie, as <a href="#note3031">[3031]</a>Munster and others relate. Many rare +creatures and novelties each part of the world affords: amongst the rest, I +would know for a certain whether there be any such men, as Leo Suavius, in +his comment on Paracelsus <span class="cite">de sanit. tuend</span>. and <a href="#note3032">[3032]</a>Gaguinus records in +his description of Muscovy, “that in Lucomoria, a province in Russia, lie +fast asleep as dead all winter, from the 27 of November, like frogs and +swallows, benumbed with cold, but about the 24 of April in the spring they +revive again, and go about their business.” I would examine that +demonstration of Alexander Picolomineus, whether the earth's superficies be +bigger than the seas: or that of Archimedes be true, the superficies of all +water is even? Search the depth, and see that variety of sea-monsters and +fishes, mermaids, seamen, horses, &c. which it affords. Or whether that be +true which Jordanus Brunus scoffs at, that if God did not detain it, the +sea would overflow the earth by reason of his higher site, and which +Josephus Blancanus the Jesuit in his interpretation on those mathematical +places of Aristotle, foolishly fears, and in a just tract proves by many +circumstances, that in time the sea will waste away the land, and all the +globe of the earth shall be covered with waters; <span lang="la">risum teneatis amici</span>? +what the sea takes away in one place it adds in another. Methinks he might +rather suspect the sea should in time be filled by land, trees grow up, +carcasses, &c. that all-devouring fire, <span lang="la">omnia devorans et consumens</span>, will +sooner cover and dry up the vast ocean with sand and ashes. I would examine +the true seat of that terrestrial <a href="#note3033">[3033]</a>paradise, and where Ophir was +whence Solomon did fetch his gold: from Peruana, which some suppose, or +that Aurea Chersonesus, as Dominicus Niger, Arias Montanus, Goropius, and +others will. I would censure all Pliny's, Solinus', Strabo's, Sir John +Mandeville's, Olaus Magnus', Marcus Polus' lies, correct those errors in +navigation, reform cosmographical charts, and rectify longitudes, if it +were possible; not by the compass, as some dream, with Mark Ridley in his +treatise of magnetical bodies, <span class="cite">cap. 43.</span> for as Cabeus <span class="cite">magnet philos. +lib. 3. cap. 4.</span> fully resolves, there is no hope thence, yet I would +observe some better means to find them out. + +<p>I would have a convenient place to go down with Orpheus, Ulysses, Hercules, +<a href="#note3034">[3034]</a>Lucian's Menippus, at St. Patrick's purgatory, at Trophonius' den, +Hecla in Iceland, Aetna in Sicily, to descend and see what is done in the +bowels of the earth: do stones and metals grow there still? how come fir +trees to be <a href="#note3035">[3035]</a>digged out from tops of hills, as in our mosses, and +marshes all over Europe? How come they to dig up fish bones, shells, beams, +ironworks, many fathoms under ground, and anchors in mountains far remote +from all seas? <a href="#note3036">[3036]</a>Anno 1460 at Bern in Switzerland 50 fathom deep a +ship was digged out of a mountain, where they got metal ore, in which were +48 carcasses of men, with other merchandise. That such things are +ordinarily found in tops of hills, Aristotle insinuates in his meteors, +<a href="#note3037">[3037]</a>Pomponius Mela in his first book, <span class="cite">c. de Numidia</span>, and familiarly in +the Alps, saith <a href="#note3038">[3038]</a>Blancanus the Jesuit, the like is to be seen: came +this from earthquakes, or from Noah's flood, as Christians suppose, or is +there a vicissitude of sea and land, as Anaximenes held of old, the +mountains of Thessaly would become seas, and seas again mountains? The +whole world belike should be new moulded, when it seemed good to those +all-commanding powers, and turned inside out, as we do haycocks in harvest, +top to bottom, or bottom to top: or as we turn apples to the fire, move the +world upon his centre; that which is under the poles now, should be +translated to the equinoctial, and that which is under the torrid zone to +the circle arctic and antarctic another while, and so be reciprocally +warmed by the sun: or if the worlds be infinite, and every fixed star a +sun, with his compassing planets (as Brunus and Campanella conclude) cast +three or four worlds into one; or else of one world make three or four new, +as it shall seem to them best. To proceed, if the earth be 21,500 miles in +<a href="#note3039">[3039]</a>compass, its diameter is 7,000 from us to our antipodes, and what +shall be comprehended in all that space? What is the centre of the earth? +is it pure element only, as Aristotle decrees, inhabited (as <a href="#note3040">[3040]</a> +Paracelsus thinks) with creatures, whose chaos is the earth: or with +fairies, as the woods and waters (according to him) are with nymphs, or as +the air with spirits? Dionisiodorus, a mathematician in <a href="#note3041">[3041]</a>Pliny, that +sent a letter, <span lang="la">ad superos</span> after he was dead, from the centre of the +earth, to signify what distance the same centre was from the <span lang="la">superficies</span> +of the same, viz. 42,000 stadiums, might have done well to have satisfied +all these doubts. Or is it the place of hell, as Virgil in his Aenides, +Plato, Lucian, Dante, and others poetically describe it, and as many of our +divines think? In good earnest, Anthony Rusca, one of the society of that +Ambrosian College, in Milan, in his great volume <span class="cite">de Inferno, lib. 1. cap. +47.</span> is stiff in this tenet, 'tis a corporeal fire tow, <span class="cite">cap. 5. I. 2.</span> as +he there disputes. “Whatsoever philosophers write” (saith <a href="#note3042">[3042]</a>Surius) +“there be certain mouths of hell, and places appointed for the punishment of +men's souls, as at Hecla in Iceland, where the ghosts of dead men are +familiarly seen, and sometimes talk with the living: God would have such +visible places, that mortal men might be certainly informed, that there be +such punishments after death, and learn hence to fear God.” Kranzius <span class="cite">Dan. +hist. lib. 2. cap. 24.</span> subscribes to this opinion of Surius, so doth +Colerus <span class="cite">cap. 12. lib. de immortal animae</span> (out of the authority belike of +St. Gregory, Durand, and the rest of the schoolmen, who derive as much from +Aetna in Sicily, Lipari, Hiera, and those sulphureous vulcanian islands) +making Terra del Fuego, and those frequent volcanoes in America, of which +Acosta <span class="cite">lib. 3. cap. 24.</span> that fearful mount Hecklebirg in Norway, an +especial argument to prove it, <a href="#note3043">[3043]</a>“where lamentable screeches and +howlings are continually heard, which strike a terror to the auditors; +fiery chariots are commonly seen to bring in the souls of men in the +likeness of crows, and devils ordinarily go in and out.” Such another proof +is that place near the Pyramids in Egypt, by Cairo, as well to confirm this +as the resurrection, mentioned by <a href="#note3044">[3044]</a>Kornmannus <span class="cite">mirac. mort. lib. 1. +cap. 30.</span> Camerarius <span class="cite">oper. suc. cap. 37.</span> Bredenbachius <span class="cite">pereg. ter. +sanct.</span> and some others, “where once a year dead bodies arise about March, +and walk, after awhile hide themselves again: thousands of people come +yearly to see them.” But these and such like testimonies others reject, as +fables, illusions of spirits, and they will have no such local known place, +more than Styx or Phlegethon, Pluto's court, or that poetical <span class="cite">Infernus</span>, +where Homer's soul was seen hanging on a tree, &c., to which they ferried +over in Charon's boat, or went down at Hermione in Greece, <span lang="la">compendiaria ad +Infernos via</span>, which is the shortest cut, <span lang="la">quia nullum a mortuis naulum eo +loci exposcunt</span>, (saith <a href="#note3045">[3045]</a>Gerbelius) and besides there were no fees to +be paid. Well then, is it hell, or purgatory, as Bellarmine: or <span lang="la">Limbus +patrum</span>, as Gallucius will, and as Rusca will (for they have made maps of +it) <a href="#note3046">[3046]</a>or Ignatius parler? Virgil, sometimes bishop of Saltburg (as +Aventinus <i>anno</i> 745 relates) by Bonifacius bishop of Mentz was therefore +called in question, because he held antipodes (which they made a doubt +whether Christ died for) and so by that means took away the seat of hell, +or so contracted it, that it could bear no proportion to heaven, and +contradicted that opinion of Austin, Basil, Lactantius that held the earth +round as a trencher (whom Acosta and common experience more largely +confute) but not as a ball; and Jerusalem where Christ died the middle of +it; or Delos, as the fabulous Greeks feigned: because when Jupiter let two +eagles loose, to fly from the world's ends east and west, they met at +Delos. But that scruple of Bonifacius is now quite taken away by our latter +divines: Franciscus Ribera, <span class="cite">in cap. 14. Apocalyps.</span> will have hell a +material and local fire in the centre of the earth, 200 Italian miles in +diameter, as he defines it out of those words, <span lang="la">Exivit sanguis de +terra—per stadia mille sexcenta</span>, &c. But Lessius <span class="cite">lib. 13. de moribus +divinis, cap. 24.</span> will have this local hell far less, one Dutch mile in +diameter, all filled with fire and brimstone: because, as he there +demonstrates, that space, cubically multiplied, will make a sphere able to +hold eight hundred thousand millions of damned bodies (allowing each body +six foot square) which will abundantly suffice; <span lang="la">Cum cerium sit, inquit, +facta subductione, non futuros centies mille milliones damnandorum.</span> But if +it be no material fire (as Sco. Thomas, Bonaventure, Soncinas, Voscius, and +others argue) it may be there or elsewhere, as Keckerman disputes <span class="cite">System. +Theol.</span> for sure somewhere it is, <span lang="la">certum est alicubi, etsi definitus +circulus non assignetur.</span> I will end the controversy in <a href="#note3047">[3047]</a>Austin's +words, “Better doubt of things concealed, than to contend about +uncertainties, where Abraham's bosom is, and hell fire:” <a href="#note3048">[3048]</a><span lang="la">Vix a +mansuetis, a contentiosis nunquam invenitur</span>; scarce the meek, the +contentious shall never find. If it be solid earth, 'tis the fountain of +metals, waters, which by his innate temper turns air into water, which +springs up in several chinks, to moisten the earth's <span lang="la">superficies</span>, and +that in a tenfold proportion (as Aristotle holds) or else these fountains +come directly from the sea, by <a href="#note3049">[3049]</a>secret passages, and so made fresh +again, by running through the bowels of the earth; and are either thick, +thin, hot, cold, as the matter or minerals are by which they pass; or as +Peter Martyr <span class="cite">Ocean. Decad. lib. 9.</span> and some others hold, from <a href="#note3050">[3050]</a> +abundance of rain that falls, or from that ambient heat and cold, which +alters that inward heat, and so <span lang="la">per consequens</span> the generation of waters. +Or else it may be full of wind, or a sulphureous innate fire, as our +meteorologists inform us, which sometimes breaking out, causeth those +horrible earthquakes, which are so frequent in these days in Japan, China, +and oftentimes swallow up whole cities. Let Lucian's Menippus consult with +or ask of Tiresias, if you will not believe philosophers, he shall clear +all your doubts when he makes a second voyage. + +<p>In the mean time let us consider of that which is <span lang="la">sub dio</span>, and find out a +true cause, if it be possible, of such accidents, meteors, alterations, as +happen above ground. Whence proceed that variety of manners, and a distinct +character (as it were) to several nations? Some are wise, subtile, witty; +others dull, sad and heavy; some big, some little, as Tully de Fato, Plato +in Timaeo, Vegetius and Bodine prove at large, <span class="cite">method. cap. 5.</span> some +soft, and some hardy, barbarous, civil, black, dun, white, is it from the +air, from the soil, influence of stars, or some other secret cause? Why +doth Africa breed so many venomous beasts, Ireland none? Athens owls, Crete +none? <a href="#note3051">[3051]</a>Why hath Daulis and Thebes no swallows (so Pausanius informeth +us) as well as the rest of Greece, <a href="#note3052">[3052]</a>Ithaca no hares, Pontus asses, +Scythia swine? whence comes this variety of complexions, colours, plants, +birds, beasts, <a href="#note3053">[3053]</a>metals, peculiar almost to every place? Why so many +thousand strange birds and beasts proper to America alone, as Acosta +demands <span class="cite">lib. 4. cap. 36.</span> were they created in the six days, or ever in +Noah's ark? if there, why are they not dispersed and found in other +countries? It is a thing (saith he) hath long held me in suspense; no +Greek, Latin, Hebrew ever heard of them before, and yet as differing from +our European animals, as an egg and a chestnut: and which is more, kine, +horses, sheep, &c., till the Spaniards brought them, were never heard of in +those parts? How comes it to pass, that in the same site, in one latitude, +to such as are <span lang="la">Perioeci</span>, there should be such difference of soil, +complexion, colour, metal, air, &c. The Spaniards are white, and so are +Italians, when as the inhabitants about <a href="#note3054">[3054]</a><span lang="la">Caput bonae spei</span> are +blackamoors, and yet both alike distant from the equator: nay they that +dwell in the same parallel line with these Negroes, as about the Straits of +Magellan, are white coloured, and yet some in Presbyter John's country in +Ethiopia are dun; they in Zeilan and Malabar parallel with them again +black: Manamotapa in Africa, and St. Thomas Isle are extreme hot, both +under the line, coal black their inhabitants, whereas in Peru they are +quite opposite in colour, very temperate, or rather cold, and yet both +alike elevated. Moscow in 53. degrees of latitude extreme cold, as those +northern countries usually are, having one perpetual hard frost all winter +long; and in 52. deg. lat. sometimes hard frost and snow all summer, as +Button's Bay, &c., or by fits; and yet <a href="#note3055">[3055]</a>England near the same +latitude, and Ireland, very moist, warm, and more temperate in winter than +Spain, Italy, or France. Is it the sea that causeth this difference, and +the air that comes from it: Why then is <a href="#note3056">[3056]</a>Ister so cold near the +Euxine, Pontus, Bithynia, and all Thrace; <span lang="la">frigidas regiones</span> Maginus calls +them, and yet their latitude is but 42. which should be hot: <a href="#note3057">[3057]</a> +Quevira, or Nova Albion in America, bordering on the sea, was so cold in +July, that our <a href="#note3058">[3058]</a>Englishmen could hardly endure it. At Noremberga in +45. lat. all the sea is frozen ice, and yet in a more southern latitude +than ours. New England, and the island of Cambrial Colchos, which that +noble gentleman Mr. Vaughan, or Orpheus junior, describes in his Golden +Fleece, is in the same latitude with little Britain in France, and yet +their winter begins not till January, their spring till May; which search +he accounts worthy of an astrologer: is this from the easterly winds, or +melting of ice and snow dissolved within the circle arctic; or that the air +being thick, is longer before it be warm by the sunbeams, and once heated +like an oven will keep itself from cold? Our climes breed lice, <a href="#note3059">[3059]</a> +Hungary and Ireland <span lang="la">male audiunt</span> in this kind; come to the Azores, by a +secret virtue of that air they are instantly consumed, and all our European +vermin almost, saith Ortelius. Egypt is watered with Nilus not far from the +sea, and yet there it seldom or never rains: Rhodes, an island of the same +nature, yields not a cloud, and yet our islands ever dropping and inclining +to rain. The Atlantic Ocean is still subject to storms, but in Del Zur, or +<span lang="la">Mare pacifico</span>, seldom or never any. Is it from tropic stars, <span lang="la">apertio +portarum</span>, in the dodecotemories or constellations, the moon's mansions, +such aspects of planets, such winds, or dissolving air, or thick air, which +causeth this and the like differences of heat and cold? Bodin relates of a +Portugal ambassador, that coming from <a href="#note3060">[3060]</a>Lisbon to <a href="#note3061">[3061]</a>Danzig in +Spruce, found greater heat there than at any time at home. Don Garcia de +Sylva, legate to Philip III., king of Spain, residing at Ispahan in Persia, +1619, in his letter to the Marquess of Bedmar, makes mention of greater +cold in Ispahan, whose lat. is 31. gr. than ever he felt in Spain, or any +part of Europe. The torrid zone was by our predecessors held to be +uninhabitable, but by our modern travellers found to be most temperate, +bedewed with frequent rains, and moistening showers, the breeze and cooling +blasts in some parts, as <a href="#note3062">[3062]</a>Acosta describes, most pleasant and +fertile. Arica in Chile is by report one of the sweetest places that ever +the sun shined on, <span lang="la">Olympus terrae</span>, a heaven on earth: how incomparably do +some extol Mexico in Nova Hispania, Peru, Brazil, &c., in some again hard, +dry, sandy, barren, a very desert, and still in the same latitude. Many +times we find great diversity of air in the same <a href="#note3063">[3063]</a>country, by reason +of the site to seas, hills or dales, want of water, nature of soil, and the +like: as in Spain Arragon is <span lang="la">aspera et sicca</span>, harsh and evil inhabited; +Estremadura is dry, sandy, barren most part, extreme hot by reason of his +plains; Andalusia another paradise; Valencia a most pleasant air, and +continually green; so is it about <a href="#note3064">[3064]</a>Granada, on the one side fertile +plains, on the other, continual snow to be seen all summer long on the hill +tops. That their houses in the Alps are three quarters of the year covered +with snow, who knows not? That Tenerife is so cold at the top, extreme hot +at the bottom: Mons Atlas in Africa, Libanus in Palestine, with many such, +<span lang="la">tantos inter ardores fidos nivibus</span>, <a href="#note3065">[3065]</a>Tacitus calls them, and +Radzivilus <span class="cite">epist. 2. fol. 27.</span> yields it to be far hotter there than in +any part of Italy: 'tis true; but they are highly elevated, near the middle +region, and therefore cold, <span lang="la">ob paucam solarium radiorum refractionem</span>, as +Serrarius answers, <span class="cite">com. in. 3. cap. Josua quaest. 5.</span> Abulensis <span class="cite">quaest. +37.</span> In the heat of summer, in the king's palace in Escurial, the air is +most temperate, by reason of a cold blast which comes from the snowy +mountains of Sierra de Cadarama hard by, when as in Toledo it is very hot: +so in all other countries. The causes of these alterations are commonly by +reason of their nearness (I say) to the middle region; but this diversity +of air, in places equally situated, elevated and distant from the pole, can +hardly be satisfied with that diversity of plants, birds, beasts, which is +so familiar with us: with Indians, everywhere, the sun is equally distant, +the same vertical stars, the same irradiations of planets, aspects like, +the same nearness of seas, the same superficies, the same soil, or not much +different. Under the equator itself, amongst the Sierras, Andes, Lanos, as +Herrera, Laet, and <a href="#note3066">[3066]</a>Acosta contend, there is <span lang="la">tam mirabilis et +inopinata varietas</span>, such variety of weather, <span lang="la">ut merito exerceat ingenia</span>, +that no philosophy can yet find out the true cause of it. When I consider +how temperate it is in one place, saith <a href="#note3067">[3067]</a>Acosta, within the tropic of +Capricorn, as about Laplata, and yet hard by at Potosi, in that same +altitude, mountainous alike, extreme cold; extreme hot in Brazil, &c. <span lang="la">Hic +ego</span>, saith Acosta, <span lang="la">philosophiam Aristotelis meteorologicam vehementer +irrisi, cum</span>, &c., when the sun comes nearest to them, they have great +tempests, storms, thunder and lightning, great store of rain, snow, and the +foulest weather: when the sun is vertical, their rivers overflow, the +morning fair and hot, noonday cold and moist: all which is opposite to us. +How comes it to pass? Scaliger <span class="cite">poetices l. 3. c. 16.</span> discourseth thus +of this subject. How comes, or wherefore is this <span lang="la">temeraria siderum +dispositio</span>, this rash placing of stars, or as Epicurus will, <span lang="la">fortuita</span>, +or accidental? Why are some big, some little, why are they so confusedly, +unequally situated in the heavens, and set so much out of order? In all +other things nature is equal, proportionable, and constant; there be +<span lang="la">justae dimensiones, et prudens partium dispositio</span>, as in the fabric of +man, his eyes, ears, nose, face, members are correspondent, <span lang="la">cur non idem +coelo opere omnium pulcherrimo</span>? Why are the heavens so irregular, <span lang="la">neque +paribus molibus, neque paribus intervallis</span>, whence is this difference? +<span lang="la">Diversos</span> (he concludes) <span lang="la">efficere locorum Genios</span>, to make diversity of +countries, soils, manners, customs, characters, and constitutions among us, +<span lang="la">ut quantum vicinia ad charitatem addat, sidera distrahant ad perniciem</span>, +and so by this means <span lang="la">fluvio vel monte distincti sunt dissimiles</span>, the same +places almost shall be distinguished in manners. But this reason is weak +and most insufficient. The fixed stars are removed since Ptolemy's time 26. +gr. from the first of Aries, and if the earth be immovable, as their site +varies, so should countries vary, and diverse alterations would follow. But +this we perceive not; as in Tully's time with us in Britain, <span lang="la">coelum visu +foedum, et in quo facile generantur nubes</span>, &c., 'tis so still. Wherefore +Bodine <span class="cite">Theat. nat. lib. 2.</span> and some others, will have all these +alterations and effects immediately to proceed from those genii, spirits, +angels, which rule and domineer in several places; they cause storms, +thunder, lightning, earthquakes, ruins, tempests, great winds, floods, &c., +the philosophers of Conimbra, will refer this diversity to the influence of +that empyrean heaven: for some say the eccentricity of the sun is come +nearer to the earth than in Ptolemy's time, the virtue therefore of all the +vegetals is decayed, <a href="#note3068">[3068]</a>men grow less, &c. There are that observe new +motions of the heavens, new stars, <span lang="la">palantia sidera</span>, comets, clouds, call +them what you will, like those Medicean, Burbonian, Austrian planets, +lately detected, which do not decay, but come and go, rise higher and +lower, hide and show themselves amongst the fixed stars, amongst the +planets, above and beneath the moon, at set times, now nearer, now farther +off, together, asunder; as he that plays upon a sackbut by pulling it up +and down alters his tones and tunes, do they their stations and places, +though to us undiscerned; and from those motions proceed (as they conceive) +diverse alterations. Clavius conjectures otherwise, but they be but +conjectures. About Damascus in Coeli-Syria is a <a href="#note3069">[3069]</a>Paradise, by reason +of the plenty of waters, <span lang="la">in promptu causa est</span>, and the deserts of Arabia +barren, because of rocks, rolling seas of sands, and dry mountains <span lang="la">quod +inaquosa</span> (saith Adricomius) <span lang="la">montes habens asperos, saxosos, praecipites, +horroris et mortis speciem prae se ferentes</span>, “uninhabitable therefore of +men, birds, beasts, void of all green trees, plants, and fruits, a vast +rocky horrid wilderness, which by no art can be manured, 'tis evident.” +Bohemia is cold, for that it lies all along to the north. But why should it +be so hot in Egypt, or there never rain? Why should those <a href="#note3070">[3070]</a>etesian +and northeastern winds blow continually and constantly so long together, in +some places, at set times, one way still, in the dog-days only: here +perpetual drought, there dropping showers; here foggy mists, there a +pleasant air; here <a href="#note3071">[3071]</a>terrible thunder and lightning at such set +seasons, here frozen seas all the year, there open in the same latitude, to +the rest no such thing, nay quite opposite is to be found? Sometimes (as in +<a href="#note3072">[3072]</a>Peru) on the one side of the mountains it is hot, on the other cold, +here snow, there wind, with infinite such. Fromundus in his Meteors will +excuse or solve all this by the sun's motion, but when there is such +diversity to such as <span lang="la">Perioeci</span> or very near site, how can that position +hold? + +<p>Who can give a reason of this diversity of meteors, that it should rain +<a href="#note3073">[3073]</a>stones, frogs, mice, &c. Rats, which they call <i>lemmer</i> in Norway, +and are manifestly observed (as <a href="#note3074">[3074]</a>Munster writes) by the inhabitants, +to descend and fall with some feculent showers, and like so many locusts, +consume all that is green. Leo Afer speaks as much of locusts, about Fez in +Barbary there be infinite swarms in their fields upon a sudden: so at Aries +in France, 1553, the like happened by the same mischief, all their grass +and fruits were devoured, <span lang="la">magna incolarum admiratione et consternatione</span> +(as Valleriola <span class="cite">obser. med. lib. 1. obser. 1.</span> relates) <span lang="la">coelum subito +obumbrabant</span>, &c. he concludes, <a href="#note3075">[3075]</a>it could not be from natural causes, +they cannot imagine whence they come, but from heaven. Are these and such +creatures, corn, wood, stones, worms, wool, blood, &c. lifted up into the +middle region by the sunbeams, as <a href="#note3076">[3076]</a>Baracellus the physician disputes, +and thence let fall with showers, or there engendered? <a href="#note3077">[3077]</a>Cornelius +Gemma is of that opinion, they are there conceived by celestial influences: +others suppose they are immediately from God, or prodigies raised by art +and illusions of spirits, which are princes of the air; to whom Bodin. +<span class="cite">lib. 2. Theat. Nat</span>. subscribes. In fine, of meteors in general, +Aristotle's reasons are exploded by Bernardinus Telesius, by Paracelsus his +principles confuted, and other causes assigned, sal, sulphur, mercury, in +which his disciples are so expert, that they can alter elements, and +separate at their pleasure, make perpetual motions, not as Cardan, Tasneir, +Peregrinus, by some magnetical virtue, but by mixture of elements; imitate +thunder, like Salmoneus, snow, hail, the sea's ebbing and flowing, give +life to creatures (as they say) without generation, and what not? P. Nonius +Saluciensis and Kepler take upon them to demonstrate that no meteors, +clouds, fogs, <a href="#note3078">[3078]</a>vapours, arise higher than fifty or eighty miles, and +all the rest to be purer air or element of fire: which <a href="#note3079">[3079]</a>Cardan, +<a href="#note3080">[3080]</a>Tycho, and <a href="#note3081">[3081]</a>John Pena manifestly confute by refractions, and +many other arguments, there is no such element of fire at all. If, as Tycho +proves, the moon be distant from us fifty and sixty semi-diameters of the +earth: and as Peter Nonius will have it, the air be so angust, what +proportion is there betwixt the other three elements and it? To what use +serves it? Is it full of spirits which inhabit it, as the Paracelsians and +Platonists hold, the higher the more noble, <a href="#note3082">[3082]</a>full of birds, or a mere +vacuum to no purpose? It is much controverted between Tycho Brahe and +Christopher Rotman, the landgrave of Hesse's mathematician, in their +astronomical epistles, whether it be the same <span lang="la">Diaphanum</span> clearness, matter +of air and heavens, or two distinct essences? Christopher Rotman, John +Pena, Jordanus Brunus, with many other late mathematicians, contend it is +the same and one matter throughout, saving that the higher still the purer +it is, and more subtile; as they find by experience in the top of some +hills in <a href="#note3083">[3083]</a>America; if a man ascend, he faints instantly for want of +thicker air to refrigerate the heart. Acosta, <span class="cite">l. 3. c. 9.</span> calls this +mountain Periacaca in Peru; it makes men cast and vomit, he saith, that +climb it, as some other of those Andes do in the deserts of Chile for five +hundred miles together, and for extremity of cold to lose their fingers and +toes. Tycho will have two distinct matters of heaven and air; but to say +truth, with some small qualification, they have one and the self-same +opinion about the essence and matter of heavens; that it is not hard and +impenetrable, as peripatetics hold, transparent, of a <span lang="la">quinta essentia</span>, +<a href="#note3084">[3084]</a>“but that it is penetrable and soft as the air itself is, and that +the planets move in it, as birds in the air, fishes in the sea.” This they +prove by motion of comets, and otherwise (though Claremontius in his +Antitycho stiffly opposes), which are not generated, as Aristotle teacheth, +in the aerial region, of a hot and dry exhalation, and so consumed: but as +Anaxagoras and Democritus held of old, of a celestial matter: and as <a href="#note3085">[3085]</a> +Tycho, <a href="#note3086">[3086]</a>Eliseus, Roeslin, Thaddeus, Haggesius, Pena, Rotman, +Fracastorius, demonstrate by their progress, parallaxes, refractions, +motions of the planets, which interfere and cut one another's orbs, now +higher, and then lower, as ♂ amongst the rest, which sometimes, as +<a href="#note3087">[3087]</a>Kepler confirms by his own, and Tycho's accurate observations, comes +nearer the earth than the ☉ and is again eftsoons aloft in Jupiter's +orb; and <a href="#note3088">[3088]</a>other sufficient reasons, far above the moon: exploding in +the meantime that element of fire, those fictitious first watery movers, +those heavens I mean above the firmament, which Delrio, Lodovicus Imola, +Patricius, and many of the fathers affirm; those monstrous orbs of +eccentrics, and <span lang="la">Eccentre Epicycles deserentes</span>. Which howsoever Ptolemy, +Alhasen, Vitellio, Purbachius, Maginus, Clavius, and many of their +associates, stiffly maintain to be real orbs, eccentric, concentric, +circles aequant, &c. are absurd and ridiculous. For who is so mad to think +that there should be so many circles, like subordinate wheels in a clock, +all impenetrable and hard, as they feign, add and subtract at their +pleasure. <a href="#note3089">[3089]</a>Maginus makes eleven heavens, subdivided into their orbs +and circles, and all too little to serve those particular appearances: +Fracastorius, seventy-two homocentrics; Tycho Brahe, Nicholas Ramerus, +Heliseus Roeslin, have peculiar hypotheses of their own inventions; and +they be but inventions, as most of them acknowledge, as we admit of +equators, tropics, colures, circles arctic and antarctic, for doctrine's +sake (though Ramus thinks them all unnecessary), they will have them +supposed only for method and order. Tycho hath feigned I know not how many +subdivisions of epicycles in epicycles, &c., to calculate and express the +moon's motion: but when all is done, as a supposition, and no otherwise; +not (as he holds) hard, impenetrable, subtile, transparent, &c., or making +music, as Pythagoras maintained of old, and Robert Constantine of late, but +still, quiet, liquid, open, &c. + +<p>If the heavens then be penetrable, as these men deliver, and no lets, it +were not amiss in this aerial progress, to make wings and fly up, which +that Turk in Busbequius made his fellow-citizens in Constantinople believe +he would perform: and some new-fangled wits, methinks, should some time or +other find out: or if that may not be, yet with a Galileo's glass, or +Icaromenippus' wings in Lucian, command the spheres and heavens, and see +what is done amongst them. Whether there be generation and corruption, as +some think, by reason of ethereal comets, that in Cassiopea, 1572, that in +Cygno, 1600, that in Sagittarius, 1604, and many like, which by no means +Jul. Caesar la Galla, that Italian philosopher, in his physical disputation +with Galileis <span class="cite">de phenomenis in orbe lunae, cap. 9.</span> will admit: or that +they were created <span lang="la">ab initio</span>, and show themselves at set times. and as +<a href="#note3090">[3090]</a>Helisaeus Roeslin contends, have poles, axle-trees, circles of their +own, and regular motions. For, <span lang="la">non pereunt, sed minuuntur et disparent</span>, +<a href="#note3091">[3091]</a>Blancanus holds they come and go by fits, casting their tails still +from the sun: some of them, as a burning-glass, projects the sunbeams from +it; though not always neither: for sometimes a comet casts his tail from +Venus, as Tycho observes. And as <a href="#note3092">[3092]</a>Helisaeus Roeslin of some others, +from the moon, with little stars about them <span lang="la">ad stuporem astronomorum; cum +multis aliis in coelo miraculis</span>, all which argue with those Medicean, +Austrian, and Burbonian stars, that the heaven of the planets is +indistinct, pure, and open, in which the planets move <span lang="la">certis legibus ac +metis</span>. Examine likewise, <span lang="la">An coelum sit coloratum</span>? Whether the stars be +of that bigness, distance, as astronomers relate, so many in <a href="#note3093">[3093]</a>number, +1026, or 1725, as J. Bayerus; or as some Rabbins, 29,000 myriads; or as +Galileo discovers by his glasses, infinite, and that <span lang="la">via lactea</span>, a +confused light of small stars, like so many nails in a door: or all in a +row, like those 12,000 isles of the Maldives in the Indian ocean? Whether +the least visible star in the eighth sphere be eighteen times bigger than +the earth; and as Tycho calculates, 14,000 semi-diameters distant from it? +Whether they be thicker parts of the orbs, as Aristotle delivers: or so +many habitable worlds, as Democritus? Whether they have light of their own, +or from the sun, or give light round, as Patritius discourseth? <span lang="la">An aeque +distent a centra mundi</span>? Whether light be of their essence; and that light +be a substance or an accident? Whether they be hot by themselves, or by +accident cause heat? Whether there be such a precession of the equinoxes as +Copernicus holds, or that the eighth sphere move? <span lang="la">An bene philosophentur</span>, +R. Bacon and J. Dee, <span class="cite">Aphorism. de multiplicatione specierum</span>? Whether +there be any such images ascending with each degree of the zodiac in the +east, as Aliacensis feigns? <span lang="la">An aqua super coelum</span>? as Patritius and the +schoolmen will, a crystalline <a href="#note3094">[3094]</a>watery heaven, which is <a href="#note3095">[3095]</a> +certainly to be understood of that in the middle region? for otherwise, if +at Noah's flood the water came from thence, it must be above a hundred +years falling down to us, as <a href="#note3096">[3096]</a>some calculate. Besides, <span lang="la">An terra sit +animata</span>? which some so confidently believe, with Orpheus, Hermes, +Averroes, from which all other souls of men, beasts, devils, plants, +fishes, &c. are derived, and into which again, after some revolutions, as +Plato in his Timaeus, Plotinus in his Enneades more largely discuss, they +return (see Chalcidius and Bennius, Plato's commentators), as all +philosophical matter, <span lang="la">in materiam primam</span>. Keplerus, Patritius, and some +other Neoterics, have in part revived this opinion. And that every star in +heaven hath a soul, angel or intelligence to animate or move it, &c. Or to +omit all smaller controversies, as matters of less moment, and examine that +main paradox, of the earth's motion, now so much in question: Aristarchus +Samius, Pythagoras maintained it of old, Democritus and many of their +scholars, Didacus Astunica, Anthony Fascarinus, a Carmelite, and some other +commentators, will have Job to insinuate as much, <span class="cite">cap. 9. ver. 4.</span> <span lang="la">Qui +commovet terram de loco suo</span>, &c., and that this one place of scripture +makes more for the earth's motion than all the other prove against it; whom +Pineda confutes most contradict. Howsoever, it is revived since by +Copernicus, not as a truth, but a supposition, as he himself confesseth in +the preface to pope Nicholas, but now maintained in good earnest by <a href="#note3097">[3097]</a> +Calcagninus, Telesius, Kepler, Rotman, Gilbert, Digges, Galileo, +Campanella, and especially by <a href="#note3098">[3098]</a>Lansbergius, <span lang="la">naturae, rationi, et +veritati consentaneum</span>, by Origanus, and some <a href="#note3099">[3099]</a>others of his +followers. For if the earth be the centre of the world, stand still, and +the heavens move, as the most received <a href="#note3100">[3100]</a>opinion is, which they call +<span lang="la">inordinatam coeli dispositionem</span>, though stiffly maintained by Tycho, +Ptolemeus, and their adherents, <span lang="la">quis ille furor</span>? &c. what fury is that, +saith <a href="#note3101">[3101]</a>Dr. Gilbert, <span lang="la">satis animose</span>, as Cabeus notes, that shall +drive the heavens about with such incomprehensible celerity in twenty-four +hours, when as every point of the firmament, and in the equator, must needs +move (so <a href="#note3102">[3102]</a>Clavius calculates) 176,660 in one 246th part of an hour, +and an arrow out of a bow must go seven times about the earth, whilst a man +can say an Ave Maria, if it keep the same space, or compass the earth 1884 +times in an hour, which is <span lang="la">supra humanam cogitationem</span>, beyond human +conceit: <span lang="la">ocyor et jaculo, et ventos, aequante sagitta</span>. A man could not +ride so much ground, going 40 miles a day, in 2904 years, as the firmament +goes in 23 hours: or so much in 203 years, as the firmament in one minute: +<span lang="la">quod incredibile videtur</span>: and the <a href="#note3103">[3103]</a>pole-star, which to our thinking +scarce moveth out of his place, goeth a bigger circuit than the sun, whose +diameter is much larger than the diameter of the heaven of the sun, and +20,000 semi-diameters of the earth from us, with the rest of the fixed +stars, as Tycho proves. To avoid therefore these impossibilities, they +ascribe a triple motion to the earth, the sun immovable in the centre of +the whole world, the earth centre of the moon, alone, above ♂ +and ☿, beneath ♄, ♃, +♂ (or as <a href="#note3104">[3104]</a>Origanus and others will, one single motion +to the earth, still placed in the centre of the world, which is more +probable) a single motion to the firmament, which moves in 30 or 26 +thousand years; and so the planets, Saturn in 30 years absolves his sole +and proper motion, Jupiter in 12, Mars in 3, &c. and so solve all +appearances better than any way whatsoever: calculate all motions, be they +in <span lang="la">longum</span> or <span lang="la">latum</span>, direct, stationary, retrograde, ascent or descent, +without epicycles, intricate eccentrics, &c. <span lang="la">rectius commodiusque per +unicum motum terrae</span>, saith Lansbergius, much more certain than by those +Alphonsine, or any such tables, which are grounded from those other +suppositions. And 'tis true they say, according to optic principles, the +visible appearances of the planets do so indeed answer to their magnitudes +and orbs, and come nearest to mathematical observations and precedent +calculations, there is no repugnancy to physical axioms, because no +penetration of orbs; but then between the sphere of Saturn and the +firmament, there is such an incredible and vast <a href="#note3105">[3105]</a>space or distance +(7,000,000 semi-diameters of the earth, as Tycho calculates) void of stars: +and besides, they do so enhance the bigness of the stars, enlarge their +circuit, to solve those ordinary objections of parallaxes and +retrogradations of the fixed stars, that alteration of the poles, elevation +in several places or latitude of cities here on earth (for, say they, if a +man's eye were in the firmament, he should not at all discern that great +annual motion of the earth, but it would still appear <span lang="la">punctum +indivisibile</span> and seem to be fixed in one place, of the same bigness) that +it is quite opposite to reason, to natural philosophy, and all out as +absurd as disproportional (so some will) as prodigious, as that of the +sun's swift motion of heavens. But <span lang="la">hoc posito</span>, to grant this their tenet +of the earth's motion: if the earth move, it is a planet, and shines to +them in the moon, and to the other planetary inhabitants, as the moon and +they do to us upon the earth: but shine she doth, as Galileo, <a href="#note3106">[3106]</a> +Kepler, and others prove, and then <span lang="la">per consequens</span>, the rest of the +planets are inhabited, as well as the moon, which he grants in his +dissertation with Galileo's <span class="cite">Nuncius Sidereus</span>, <a href="#note3107">[3107]</a>“that there be +Jovial and Saturn inhabitants,” &c., and those several planets have their +several moons about them, as the earth hath hers, as Galileo hath already +evinced by his glasses: <a href="#note3108">[3108]</a>four about Jupiter, two about Saturn (though +Sitius the Florentine, Fortunius Licetus, and Jul. Caesar le Galla cavil at +it) yet Kepler, the emperor's mathematician, confirms out of his +experience, that he saw as much by the same help, and more about Mars, +Venus, and the rest they hope to find out, peradventure even amongst the +fixed stars, which Brunus and Brutius have already averred. Then (I say) +the earth and they be planets alike, moved about the sun, the common centre +of the world alike, and it may be those two green children which <a href="#note3109">[3109]</a> +Nubrigensis speaks of in his time, that fell from heaven, came from thence; +and that famous stone that fell from heaven in Aristotle's time, olymp. 84, +<span lang="la">anno tertio, ad Capuas Fluenta</span>, recorded by Laertius and others, or +Ancile or buckler in Numa's time, recorded by Festus. We may likewise +insert with Campanella and Brunus, that which Pythagoras, Aristarchus, +Samius, Heraclitus, Epicurus, Melissus, Democritus, Leucippus maintained in +their ages, there be <a href="#note3110">[3110]</a>infinite worlds, and infinite earths or +systems, <span lang="la">in infinito aethere</span>, which <a href="#note3111">[3111]</a>Eusebius collects out of their +tenets, because infinite stars and planets like unto this of ours, which +some stick not still to maintain and publicly defend, <span lang="la">sperabundus expecto +innumerabilium mundorum in aeternitate per ambulationem</span>, &c. (Nic. Hill. +Londinensis <span class="cite">philos. Epicur.</span>) For if the firmament be of such an +incomparable bigness, as these Copernical giants will have it, <span lang="la">infinitum, +aut infinito proximum</span>, so vast and full of innumerable stars, as being +infinite in extent, one above another, some higher, some lower, some +nearer, some farther off, and so far asunder, and those so huge and great, +insomuch that if the whole sphere of Saturn, and all that is included in +it, <span lang="la">totum aggregatum</span> (as Fromundus of Louvain in his tract, <span class="cite">de +immobilitate terrae</span> argues) <span lang="la">evehatur inter stellas, videri a nobis non +poterat, tam immanis est distantia inter tellurem et fixas, sed instar +puncti</span>, &c. If our world be small in respect, why may we not suppose a +plurality of worlds, those infinite stars visible in the firmament to be so +many suns, with particular fixed centres; to have likewise their +subordinate planets, as the sun hath his dancing still round him? which +Cardinal Cusanus, Walkarinus, Brunus, and some others have held, and some +still maintain, <span lang="la">Animae, Aristotelismo innutritae, et minutis speculationibus +assuetae, secus forsan</span>, &c. Though they seem close to us, they are +infinitely distant, and so <span lang="la">per consequens</span>, there are infinite habitable +worlds: what hinders? Why should not an infinite cause (as God is) produce +infinite effects? as Nic. Hill. <span class="cite">Democrit. philos.</span> disputes: Kepler (I +confess) will by no means admit of Brunus's infinite worlds, or that the +fixed stars should be so many suns, with their compassing planets, yet the +said <a href="#note3112">[3112]</a>Kepler between jest and earnest in his perspectives, lunar +geography, <a href="#note3113">[3113]</a> & <span class="cite">somnio suo, dissertat. cum nunc. sider.</span> seems in +part to agree with this, and partly to contradict; for the planets, he +yields them to be inhabited, he doubts of the stars; and so doth Tycho in +his astronomical epistles, out of a consideration of their vastity and +greatness, break out into some such like speeches, that he will never +believe those great and huge bodies were made to no other use than this +that we perceive, to illuminate the earth, a point insensible in respect of +the whole. But who shall dwell in these vast bodies, earths, worlds, <a href="#note3114">[3114]</a> +“if they be inhabited? rational creatures?” as Kepler demands, “or have +they souls to be saved? or do they inhabit a better part of the world than +we do? Are we or they lords of the world? And how are all things made for +man?” <span lang="la">Difficile est nodum hunc expedire, eo quod nondum omnia quae huc +pertinent explorata habemus</span>: 'tis hard to determine: this only he proves, +that we are in <span lang="la">praecipuo mundi sinu</span>, in the best place, best world, +nearest the heart of the sun. <a href="#note3115">[3115]</a>Thomas Campanella, a Calabrian monk, +in his second book <span class="cite">de sensu rerum, cap. 4</span>, subscribes to this of Kepler; +that they are inhabited he certainly supposeth, but with what kind of +creatures he cannot say, he labours to prove it by all means: and that +there are infinite worlds, having made an apology for Galileo, and +dedicates this tenet of his to Cardinal Cajetanus. Others freely speak, +mutter, and would persuade the world (as <a href="#note3116">[3116]</a>Marinus Marcenus complains) +that our modern divines are too severe and rigid against mathematicians; +ignorant and peevish, in not admitting their true demonstrations and +certain observations, that they tyrannise over art, science, and all +philosophy, in suppressing their labours (saith Pomponatius), forbidding +them to write, to speak a truth, all to maintain their superstition, and +for their profit's sake. As for those places of Scripture which oppugn it, +they will have spoken <span lang="la">ad captum vulgi</span>, and if rightly understood, and +favourably interpreted, not at all against it; and as Otho Gasman, <span class="cite">Astrol. +cap. 1. part. 1.</span> notes, many great divines, besides Porphyrius, Proclus, +Simplicius, and those heathen philosophers, <span lang="la">doctrina et aetate venerandi, +Mosis Genesin mundanam popularis nescio cujus ruditatis, quae longa absit a +vera Philosophorum eruditione, insimulant</span>: for Moses makes mention but of +two planets, ☉ and ☾, no four elements, &c. Read more on him, in +<a href="#note3117">[3117]</a>Grossius and Junius. But to proceed, these and such like insolent +and bold attempts, prodigious paradoxes, inferences must needs follow, if +it once be granted, which Rotman, Kepler, Gilbert, Diggeus, Origanus, +Galileo, and others, maintain of the earth's motion, that 'tis a planet, +and shines as the moon doth, which contains in it <a href="#note3118">[3118]</a>“both land and sea +as the moon doth:” for so they find by their glasses that <span lang="la">Maculae in facie +Lunae</span>, “the brighter parts are earth, the dusky sea,” which Thales, +Plutarch, and Pythagoras formerly taught: and manifestly discern hills and +dales, and such like concavities, if we may subscribe to and believe +Galileo's observations. But to avoid these paradoxes of the earth's motion +(which the Church of Rome hath lately <a href="#note3119">[3119]</a>condemned as heretical, as +appears by Blancanus and Fromundus's writings) our latter mathematicians +have rolled all the stones that may be stirred: and to solve all +appearances and objections, have invented new hypotheses, and fabricated +new systems of the world, out of their own Dedalaean heads. Fracastorius +will have the earth stand still, as before; and to avoid that supposition +of eccentrics and epicycles, he hath coined seventy-two homocentrics, to +solve all appearances. Nicholas Ramerus will have the earth the centre of +the world, but movable, and the eighth sphere immovable, the five upper +planets to move about the sun, the sun and moon about the earth. Of which +orbs Tycho Brahe puts the earth the centre immovable, the stars immovable, +the rest with Ramerus, the planets without orbs to wander in the air, keep +time and distance, true motion, according to that virtue which God hath +given them. <a href="#note3120">[3120]</a>Helisaeus Roeslin censureth both, with Copernicus (whose +hypothesis <span lang="la">de terrae motu</span>, Philippus Lansbergius hath lately vindicated, +and demonstrated with solid arguments in a just volume, Jansonius Caesins +<a href="#note3121">[3121]</a>hath illustrated in a sphere.) The said Johannes Lansbergius, 1633, +hath since defended his assertion against all the cavils and calumnies of +Fromundus his Anti-Aristarchus, Baptista Morinus, and Petrus Bartholinus: +Fromundus, 1634, hath written against him again, J. Rosseus of Aberdeen, +&c. (sound drums and trumpets) whilst Roeslin (I say) censures all, and +Ptolemeus himself as insufficient: one offends against natural philosophy, +another against optic principles, a third against mathematical, as not +answering to astronomical observations: one puts a great space between +Saturn's orb and the eighth sphere, another too narrow. In his own +hypothesis he makes the earth as before the universal centre, the sun to +the five upper planets, to the eighth sphere he ascribes diurnal motion, +eccentrics, and epicycles to the seven planets, which hath been formerly +exploded; and so, <span lang="la">Dum vitant stulti vitia in contraria currunt</span>, <a href="#note3122">[3122]</a>as +a tinker stops one hole and makes two, he corrects them, and doth worse +himself: reforms some, and mars all. In the mean time, the world is tossed +in a blanket amongst them, they hoist the earth up and down like a ball, +make it stand and go at their pleasures: one saith the sun stands, another +he moves; a third comes in, taking them all at rebound, and lest there +should any paradox be wanting, he <a href="#note3123">[3123]</a>finds certain spots and clouds in +the sun, by the help of glasses, which multiply (saith Keplerus) a thing +seen a thousand times bigger <span lang="la">in plano</span>, and makes it come thirty-two times +nearer to the eye of the beholder: but see the demonstration of this glass +in <a href="#note3124">[3124]</a>Tarde, by means of which, the sun must turn round upon his own +centre, or they about the sun. Fabricius puts only three, and those in the +sun: Apelles 15, and those without the sun, floating like the Cyanean Isles +in the Euxine sea. <a href="#note3125">[3125]</a>Tarde, the Frenchman, hath observed thirty-three, +and those neither spots nor clouds, as Galileo, <span class="cite">Epist. ad Valserum</span>, +supposeth, but planets concentric with the sun, and not far from him with +regular motions. <a href="#note3126">[3126]</a>Christopher Shemer, a German Suisser Jesuit, +<span class="cite">Ursica Rosa</span>, divides them <span lang="la">in maculas et faculas</span>, and will have them to +be fixed <span lang="la">in Solis superficie</span>: and to absolve their periodical and regular +motion in twenty-seven or twenty-eight days, holding withal the rotation of +the sun upon his centre; and all are so confident, that they have made +schemes and tables of their motions. The <a href="#note3127">[3127]</a>Hollander, in his +<span class="cite">dissertatiuncula cum Apelle</span>, censures all; and thus they disagree amongst +themselves, old and new, irreconcilable in their opinions; thus +Aristarchus, thus Hipparchus, thus Ptolemeus, thus Albateginus, thus +Alfraganus, thus Tycho, thus Ramerus, thus Roeslinus, thus Fracastorius, +thus Copernicus and his adherents, thus Clavius and Maginus, &c., with +their followers, vary and determine of these celestial orbs and bodies: and +so whilst these men contend about the sun and moon, like the philosophers +in Lucian, it is to be feared, the sun and moon will hide themselves, and +be as much offended as <a href="#note3128">[3128]</a>she was with those, and send another +messenger to Jupiter, by some new-fangled Icaromenippus, to make an end of +all those curious controversies, and scatter them abroad. + +<p>But why should the sun and moon be angry, or take exceptions at +mathematicians and philosophers? when as the like measure is offered unto +God himself, by a company of theologasters: they are not contented to see +the sun and moon, measure their site and biggest distance in a glass, +calculate their motions, or visit the moon in a poetical fiction, or a +dream, as he saith, <a href="#note3129">[3129]</a><span lang="la">Audax facinus et memorabile nunc incipiam, +neque hoc saeculo usurpatum prius, quid in Lunae regno hac nocte gestum sit +exponam, et quo nemo unquam nisi somniando pervenit</span>, <a href="#note3130">[3130]</a>but he and +Menippus: or as <a href="#note3131">[3131]</a>Peter Cuneus, <span lang="la">Bona fide agam, nihil eorum quae +scripturus sum, verum esse scitote, &c. quae nec facta, nec futura sunt, +dicam, <a href="#note3132">[3132]</a>stili tantum et ingenii causa</span>, not in jest, but in good +earnest these gigantical Cyclops will transcend spheres, heaven, stars, +into that Empyrean heaven; soar higher yet, and see what God himself doth. +The Jewish Talmudists take upon them to determine how God spends his whole +time, sometimes playing with Leviathan, sometimes overseeing the world, +&c., like Lucian's Jupiter, that spent much of the year in painting +butterflies' wings, and seeing who offered sacrifice; telling the hours +when it should rain, how much snow should fall in such a place, which way +the wind should stand in Greece, which way in Africa. In the Turks' +Alcoran, Mahomet is taken up to heaven, upon a Pegasus sent on purpose for +him, as he lay in bed with his wife, and after some conference with God is +set on ground again. The pagans paint him and mangle him after a thousand +fashions; our heretics, schismatics, and some schoolmen, come not far +behind: some paint him in the habit of an old man, and make maps of heaven, +number the angels, tell their several <a href="#note3133">[3133]</a>names, offices: some deny God +and his providence, some take his office out of his hands, will <a href="#note3134">[3134]</a>bind +and loose in heaven, release, pardon, forgive, and be quarter-master with +him: some call his Godhead in question, his power, and attributes, his +mercy, justice, providence: they will know with <a href="#note3135">[3135]</a>Cecilius, why good +and bad are punished together, war, fires, plagues, infest all alike, why +wicked men flourish, good are poor, in prison, sick, and ill at ease. Why +doth he suffer so much mischief and evil to be done, if he be <a href="#note3136">[3136]</a>able +to help? why doth he not assist good, or resist bad, reform our wills, if +he be not the author of sin, and let such enormities be committed, unworthy +of his knowledge, wisdom, government, mercy, and providence, why lets he +all things be done by fortune and chance? Others as prodigiously inquire +after his omnipotency, <span lang="la">an possit plures similes creare deos? an ex +scarcibaeo deum? &c., et quo demum ruetis sacrificuli</span>? Some, by visions +and revelations, take upon them to be familiar with God, and to be of privy +council with him; they will tell how many, and who shall be saved, when the +world shall come to an end, what year, what month, and whatsoever else God +hath reserved unto himself, and to his angels. Some again, curious +fantastics, will know more than this, and inquire with <a href="#note3137">[3137]</a>Epicurus, +what God did before the world was made? was he idle? Where did he bide? +What did he make the world of? why did he then make it, and not before? If +he made it new, or to have an end, how is he unchangeable, infinite, &c. +Some will dispute, cavil, and object, as Julian did of old, whom Cyril +confutes, as Simon Magus is feigned to do, in that <a href="#note3138">[3138]</a>dialogue betwixt +him and Peter: and Ammonius the philosopher, in that dialogical disputation +with Zacharias the Christian. If God be infinitely and only good, why +should he alter or destroy the world? if he confound that which is good, +how shall himself continue good? If he pull it down because evil, how shall +he be free from the evil that made it evil? &c., with many such absurd and +brain-sick questions, intricacies, froth of human wit, and excrements of +curiosity, &c., which, as our Saviour told his inquisitive disciples, are +not fit for them to know. But hoo! I am now gone quite out of sight, I am +almost giddy with roving about: I could have ranged farther yet; but I am +an infant, and not <a href="#note3139">[3139]</a>able to dive into these profundities, or sound +these depths; not able to understand, much less to discuss. I leave the +contemplation of these things to stronger wits, that have better ability, +and happier leisure to wade into such philosophical mysteries; for put case +I were as able as willing, yet what can one man do? I will conclude with +<a href="#note3140">[3140]</a>Scaliger, <span lang="la">Nequaquam nos homines sumus, sed partes hominis, ex +omnibus aliquid fieri potest, idque non magnum; ex singulis fere nihil</span>. +Besides (as Nazianzen hath it) <span lang="la">Deus latere nos multa voluit</span>; and with +Seneca, <span class="cite">cap. 35. de Cometis</span>, <span lang="la">Quid miramur tam rara mundi spectacula non +teneri certis legibus, nondum intelligi? multae sunt gentes quae tantum de +facie sciunt coelum, veniet, tempus fortasse, quo ista quae, nunc latent in +lucem dies extrahat longioris aevi diligentia, una aetas non sufficit, +posteri</span>, &c., when God sees his time, he will reveal these mysteries to +mortal men, and show that to some few at last, which he hath concealed so +long. For I am of <a href="#note3141">[3141]</a>his mind, that Columbus did not find out America +by chance, but God directed him at that time to discover it: it was +contingent to him, but necessary to God; he reveals and conceals to whom +and when he will. And which <a href="#note3142">[3142]</a>one said of history and records of +former times, “God in his providence, to check our presumptuous +inquisition, wraps up all things in uncertainty, bars us from long +antiquity, and bounds our search within the compass of some few ages:” many +good things are lost, which our predecessors made use of, as Pancirola will +better inform you; many new things are daily invented, to the public good; +so kingdoms, men, and knowledge ebb and flow, are hid and revealed, and +when you have all done, as the Preacher concluded, <span lang="la">Nihil est sub sole +novum</span> (nothing new under the sun.) But my melancholy spaniel's quest, my +game is sprung, and I must suddenly come down and follow. + +<p><a name="index8"></a>Jason Pratensis, in his book <span class="cite">de morbis capitis</span>, and chapter of +Melancholy, hath these words out of Galen, <a href="#note3143">[3143]</a>“Let them come to me to +know what meat and drink they shall use, and besides that, I will teach +them what temper of ambient air they shall make choice of, what wind, what +countries they shall choose, and what avoid.” Out of which lines of his, +thus much we may gather, that to this cure of melancholy, amongst other +things, the rectification of air is necessarily required. This is +performed, either in reforming natural or artificial air. Natural is that +which is in our election to choose or avoid: and 'tis either general, to +countries, provinces; particular, to cities, towns, villages, or private +houses. What harm those extremities of heat or cold do in this malady, I +have formerly shown: the medium must needs be good, where the air is +temperate, serene, quiet, free from bogs, fens, mists, all manner of +putrefaction, contagious and filthy noisome smells. The <a href="#note3144">[3144]</a>Egyptians by +all geographers are commended to be <span lang="la">hilares</span>, a conceited and merry +nation: which I can ascribe to no other cause than the serenity of their +air. They that live in the Orcades are registered by <a href="#note3145">[3145]</a>Hector Boethius +and <a href="#note3146">[3146]</a>Cardan, to be of fair complexion, long-lived, most healthful, +free from all manner of infirmities of body and mind, by reason of a sharp +purifying air, which comes from the sea. The Boeotians in Greece were dull +and heavy, <span lang="la">crassi Boeoti</span>, by reason of a foggy air in which they lived, +<a href="#note3147">[3147]</a><span lang="la">Boeotum in crasso jurares aere natum</span>, Attica most acute, pleasant, +and refined. The clime changes not so much customs, manners, wits (as +Aristotle <span class="cite">Polit. lib. 6. cap. 4.</span> Vegetius, Plato, Bodine, <span class="cite">method. +hist. cap. 5.</span> hath proved at large) as constitutions of their bodies, and +temperature itself. In all particular provinces we see it confirmed by +experience, as the air is, so are the inhabitants, dull, heavy, witty, +subtle, neat, cleanly, clownish, sick, and sound. In <a href="#note3148">[3148]</a>Perigord in +France the air is subtle, healthful, seldom any plague or contagious +disease, but hilly and barren: the men sound, nimble, and lusty; but in +some parts of Guienne, full of moors and marshes, the people dull, heavy, +and subject to many infirmities. Who sees not a great difference between +Surrey, Sussex, and Romney Marsh, the wolds in Lincolnshire and the fens. +He therefore that loves his health, if his ability will give him leave, +must often shift places, and make choice of such as are wholesome, +pleasant, and convenient: there is nothing better than change of air in +this malady, and generally for health to wander up and down, as those +<a href="#note3149">[3149]</a><span lang="la">Tartari Zamolhenses</span>, that live in hordes, and take opportunity of +times, places, seasons. The kings of Persia had their summer and winter +houses; in winter at Sardis, in summer at Susa; now at Persepolis, then at +Pasargada. Cyrus lived seven cold months at Babylon, three at Susa, two at +Ecbatana, saith <a href="#note3150">[3150]</a>Xenophon, and had by that means a perpetual spring. +The great Turk sojourns sometimes at Constantinople, sometimes at +Adrianople, &c. The kings of Spain have their Escurial in heat of summer, +<a href="#note3151">[3151]</a>Madrid for a wholesome seat, Valladolid a pleasant site, &c., +variety of <span lang="la">secessus</span> as all princes and great men have, and their several +progresses to this purpose. Lucullus the Roman had his house at Rome, at +Baiae, &c. <a href="#note3152">[3152]</a>When Cn. Pompeius, Marcus Cicero (saith Plutarch) and +many noble men in the summer came to see him, at supper Pompeius jested +with him, that it was an elegant and pleasant village, full of windows, +galleries, and all offices fit for a summer house; but in his judgment very +unfit for winter: Lucullus made answer that the lord of the house had wit +like a crane, that changeth her country with the season; he had other +houses furnished, and built for that purpose, all out as commodious as +this. So Tully had his Tusculan, Plinius his Lauretan village, and every +gentleman of any fashion in our times hath the like. The <a href="#note3153">[3153]</a>bishop of +Exeter had fourteen several houses all furnished, in times past. In Italy, +though they bide in cities in winter, which is more gentlemanlike, all the +summer they come abroad to their country-houses, to recreate themselves. +Our gentry in England live most part in the country (except it be some few +castles) building still in bottoms (saith <a href="#note3154">[3154]</a>Jovius) or near woods, +<span lang="la">corona arborum virentium</span>; you shall know a village by a tuft of trees at +or about it, to avoid those strong winds wherewith the island is infested, +and cold winter blasts. Some discommend moated houses, as unwholesome; so +Camden saith of <a href="#note3155">[3155]</a>Ew-elme, that it was therefore unfrequented, <span lang="la">ob +stagni vicini halitus</span>, and all such places as be near lakes or rivers. +But I am of opinion that these inconveniences will be mitigated, or easily +corrected by good fires, as <a href="#note3156">[3156]</a>one reports of Venice, that +<span lang="la">graveolentia</span> and fog of the moors is sufficiently qualified by those +innumerable smokes. Nay more, <a href="#note3157">[3157]</a>Thomas Philol. Ravennas, a great +physician, contends that the Venetians are generally longer-lived than any +city in Europe, and live many of them 120 years. But it is not water simply +that so much offends, as the slime and noisome smells that accompany such +overflowed places, which is but at some few seasons after a flood, and is +sufficiently recompensed with sweet smells and aspects in summer, <span lang="la">Ver +pinget vario gemmantia prata colore</span>, and many other commodities of +pleasure and profit; or else may be corrected by the site, if it be +somewhat remote from the water, as Lindley, <a href="#note3158">[3158]</a><span lang="la">Orton super montem</span>, +<a href="#note3159">[3159]</a>Drayton, or a little more elevated, though nearer, as <a href="#note3160">[3160]</a>Caucut, +<a href="#note3161">[3161]</a>Amington, <a href="#note3162">[3162]</a>Polesworth, <a href="#note3163">[3163]</a>Weddington (to insist in such +places best to me known, upon the river of Anker, in Warwickshire, <a href="#note3164">[3164]</a> +Swarston, and <a href="#note3165">[3165]</a>Drakesly upon Trent). Or howsoever they be +unseasonable in winter, or at some times, they have their good use in +summer. If so be that their means be so slender as they may not admit of +any such variety, but must determine once for all, and make one house serve +each season, I know no men that have given better rules in this behalf than +our husbandry writers. <a href="#note3166">[3166]</a>Cato and Columella prescribe a good house to +stand by a navigable river, good highways, near some city, and in a good +soil, but that is more for commodity than health. + +<p>The best soil commonly yields the worst air, a dry sandy plat is fittest to +build upon, and such as is rather hilly than plain, full of downs, a +Cotswold country, as being most commodious for hawking, hunting, wood, +waters, and all manner of pleasures. Perigord in France is barren, yet by +reason of the excellency of the air, and such pleasures that it affords, +much inhabited by the nobility; as Nuremberg in Germany, Toledo in Spain. +Our countryman Tusser will tell us so much, that the fieldone is for +profit, the woodland for pleasure and health; the one commonly a deep clay, +therefore noisome in winter, and subject to bad highways: the other a dry +sand. Provision may be had elsewhere, and our towns are generally bigger in +the woodland than the fieldone, more frequent and populous, and gentlemen +more delight to dwell in such places. Sutton Coldfield in Warwickshire +(where I was once a grammar scholar), may be a sufficient witness, which +stands, as Camden notes, <span lang="la">loco ingrato et sterili</span>, but in an excellent +air, and full of all manner of pleasures. <a href="#note3167">[3167]</a>Wadley in Berkshire is +situate in a vale, though not so fertile a soil as some vales afford, yet a +most commodious site, wholesome, in a delicious air, a rich and pleasant +seat. So Segrave in Leicestershire (which town <a href="#note3168">[3168]</a>I am now bound to +remember) is situated in a champaign, at the edge of the wolds, and more +barren than the villages about it, yet no place likely yields a better air. +And he that built that fair house, <a href="#note3169">[3169]</a>Wollerton in Nottinghamshire, is +much to be commended (though the tract be sandy and barren about it) for +making choice of such a place. Constantine, <span class="cite">lib. 2. cap. de Agricult.</span> +praiseth mountains, hilly, steep places, above the rest by the seaside, and +such as look toward the <a href="#note3170">[3170]</a>north upon some great river, as <a href="#note3171">[3171]</a> +Farmack in Derbyshire, on the Trent, environed with hills, open only to the +north, like Mount Edgecombe in Cornwall, which Mr. <a href="#note3172">[3172]</a>Carew so much +admires for an excellent seat: such is the general site of Bohemia: +<span lang="la">serenat Boreas</span>, the north wind clarifies, <a href="#note3173">[3173]</a>“but near lakes or +marshes, in holes, obscure places, or to the south and west, he utterly +disproves,” those winds are unwholesome, putrefying, and make men subject +to diseases. The best building for health, according to him, is in <a href="#note3174">[3174]</a> +“high places, and in an excellent prospect,” like that of Cuddeston in +Oxfordshire (which place I must <span lang="la">honoris ergo</span> mention) is lately and +fairly <a href="#note3175">[3175]</a>built in a good air, good prospect, good soil, both for +profit and pleasure, not so easily to be matched. P. Crescentius, in his +<span class="cite">lib. 1. de Agric. cap. 5.</span> is very copious in this subject, how a house +should be wholesomely sited, in a good coast, good air, wind, &c., Varro +<span class="cite">de re rust. lib. 1. cap. 12.</span> <a href="#note3176">[3176]</a>forbids lakes and rivers, marshy +and manured grounds, they cause a bad air, gross diseases, hard to be +cured: <a href="#note3177">[3177]</a>“if it be so that he cannot help it, better (as he adviseth) +sell thy house and land than lose thine health.” He that respects not this +in choosing of his seat, or building his house, is <span lang="la">mente captus</span>, mad, +<a href="#note3178">[3178]</a>Cato saith, “and his dwelling next to hell itself,” according to +Columella: he commends, in conclusion, the middle of a hill, upon a +descent. Baptista, <span class="cite">Porta Villae, lib. 1. cap. 22.</span> censures Varro, Cato, +Columella, and those ancient rustics, approving many things, disallowing +some, and will by all means have the front of a house stand to the south, +which how it may be good in Italy and hotter climes, I know not, in our +northern countries I am sure it is best: Stephanus, a Frenchman, <span class="cite">praedio +rustic. lib. 1. cap. 4.</span> subscribes to this, approving especially the +descent of a hill south or south-east, with trees to the north, so that it +be well watered; a condition in all sites which must not be omitted, as +Herbastein inculcates, <span class="cite">lib. 1.</span> Julius Caesar Claudinus, a physician, +<span class="cite">consult. 24</span>, for a nobleman in Poland, melancholy given, adviseth him to +dwell in a house inclining to the <a href="#note3179">[3179]</a>east, and <a href="#note3180">[3180]</a>by all means to +provide the air be clear and sweet; which Montanus, <span class="cite">consil. 229</span>, +counselleth the earl of Monfort, his patient, to inhabit a pleasant house, +and in a good air. If it be so the natural site may not be altered of our +city, town, village, yet by artificial means it may be helped. In hot +countries, therefore, they make the streets of their cities very narrow, +all over Spain, Africa, Italy, Greece, and many cities of France, in +Languedoc especially, and Provence, those southern parts: Montpelier, the +habitation and university of physicians, is so built, with high houses, +narrow streets, to divert the sun's scalding rays, which Tacitus commends, +<span class="cite">lib. 15. Annat.</span>, as most agreeing to their health, <a href="#note3181">[3181]</a>“because the +height of buildings, and narrowness of streets, keep away the sunbeams.” +Some cities use galleries, or arched cloisters towards the street, as +Damascus, Bologna, Padua, Berne in Switzerland, Westchester with us, as +well to avoid tempests, as the sun's scorching heat. They build on high +hills, in hot countries, for more air; or to the seaside, as Baiae, Naples, +&c. In our northern countries we are opposite, we commend straight, broad, +open, fair streets, as most befitting and agreeing to our clime. We build +in bottoms for warmth: and that site of Mitylene in the island of Lesbos, +in the Aegean sea, which Vitruvius so much discommends, magnificently built +with fair houses, <span lang="la">sed imprudenter positam</span> unadvisedly sited, because it +lay along to the south, and when the south wind blew, the people were all +sick, would make an excellent site in our northern climes. + +<p>Of that artificial site of houses I have sufficiently discoursed: if the +plan of the dwelling may not be altered, yet there is much in choice of +such a chamber or room, in opportune opening and shutting of windows, +excluding foreign air and winds, and walking abroad at convenient times. +<a href="#note3182">[3182]</a>Crato, a German, commends east and south site (disallowing cold air +and northern winds in this case, rainy weather and misty days), free from +putrefaction, fens, bogs, and muck—hills. If the air be such, open no +windows, come not abroad. Montanus will have his patient not to <a href="#note3183">[3183]</a>stir +at all, if the wind be big or tempestuous, as most part in March it is with +us; or in cloudy, lowering, dark days, as in November, which we commonly +call the black month; or stormy, let the wind stand how it will, <span class="cite">consil. +27. and 30.</span> he must not <a href="#note3184">[3184]</a>“open a casement in bad weather,” or in a +boisterous season, <span class="cite">consil. 299</span>, he especially forbids us to open windows +to a south wind. The best sites for chamber windows, in my judgment, are +north, east, south, and which is the worst, west. Levinus Lemnius, <span class="cite">lib. +3. cap. 3. de occult. nat. mir.</span> attributes so much to air, and +rectifying of wind and windows, that he holds it alone sufficient to make a +man sick or well; to alter body and mind. <a href="#note3185">[3185]</a>“A clear air cheers up the +spirits, exhilarates the mind; a thick, black, misty, tempestuous, +contracts, overthrows.” Great heed is therefore to be taken at what times +we walk, how we place our windows, lights, and houses, how we let in or +exclude this ambient air. The Egyptians, to avoid immoderate heat, make +their windows on the top of the house like chimneys, with two tunnels to +draw a thorough air. In Spain they commonly make great opposite windows +without glass, still shutting those which are next to the sun: so likewise +in Turkey and Italy (Venice excepted, which brags of her stately glazed +palaces) they use paper windows to like purpose; and lie, <span lang="la">sub dio</span>, in the +top of their flat-roofed houses, so sleeping under the canopy of heaven. In +some parts of <a href="#note3186">[3186]</a>Italy they have windmills, to draw a cooling air out +of hollow caves, and disperse the same through all the chambers of their +palaces, to refresh them; as at Costoza, the house of Caesareo Trento, a +gentleman of Vicenza, and elsewhere. Many excellent means are invented to +correct nature by art. If none of these courses help, the best way is to +make artificial air, which howsoever is profitable and good, still to be +made hot and moist, and to be seasoned with sweet perfumes, <a href="#note3187">[3187]</a>pleasant +and lightsome as it may be; to have roses, violets, and sweet-smelling +flowers ever in their windows, posies in their hand. Laurentius commends +water-lilies, a vessel of warm water to evaporate in the room, which will +make a more delightful perfume, if there be added orange-flowers, pills of +citrons, rosemary, cloves, bays, rosewater, rose-vinegar, benzoin, +laudanum, styrax, and such like gums, which make a pleasant and acceptable +perfume. <a href="#note3188">[3188]</a>Bessardus Bisantinus prefers the smoke of juniper to +melancholy persons, which is in great request with us at Oxford, to sweeten +our chambers. <a href="#note3189">[3189]</a>Guianerius prescribes the air to be moistened with +water, and sweet herbs boiled in it, vine, and sallow leaves, &c., <a href="#note3190">[3190]</a> +to besprinkle the ground and posts with rosewater, rose-vinegar, which +Avicenna much approves. Of colours it is good to behold green, red, yellow, +and white, and by all means to have light enough, with windows in the day, +wax candles in the night, neat chambers, good fires in winter, merry +companions; for though melancholy persons love to be dark and alone, yet +darkness is a great increaser of the humour. + +<p>Although our ordinary air be good by nature or art, yet it is not amiss, as +I have said, still to alter it; no better physic for a melancholy man than +change of air, and variety of places, to travel abroad and see fashions. +<a href="#note3191">[3191]</a>Leo Afer speaks of many of his countrymen so cured, without all +other physic: amongst the Negroes, “there is such an excellent air, that if +any of them be sick elsewhere, and brought thither, he is instantly +recovered, of which he was often an eyewitness.” <a href="#note3192">[3192]</a>Lipsius, Zuinger, +and some others, add as much of ordinary travel. No man, saith Lipsius, in +an epistle to Phil. Lanoius, a noble friend of his, now ready to make a +voyage, <a href="#note3193">[3193]</a>“can be such a stock or stone, whom that pleasant +speculation of countries, cities, towns, rivers, will not affect.” <a href="#note3194">[3194]</a> +Seneca the philosopher was infinitely taken with the sight of Scipio +Africanus' house, near Linternum, to view those old buildings, cisterns, +baths, tombs, &c. And how was <a href="#note3195">[3195]</a>Tully pleased with the sight of +Athens, to behold those ancient and fair buildings, with a remembrance of +their worthy inhabitants. Paulus Aemilius, that renowned Roman captain, +after he had conquered Perseus, the last king of Macedonia, and now made an +end of his tedious wars, though he had been long absent from Rome, and much +there desired, about the beginning of autumn (as <a href="#note3196">[3196]</a>Livy describes it) +made a pleasant peregrination all over Greece, accompanied with his son +Scipio, and Atheneus the brother of king Eumenes, leaving the charge of his +army with Sulpicius Gallus. By Thessaly he went to Delphos, thence to +Megaris, Aulis, Athens, Argos, Lacedaemon, Megalopolis, &c. He took great +content, exceeding delight in that his voyage, as who doth not that shall +attempt the like, though his travel be <span lang="la">ad jactationem magis quam ad usum +reipub.</span> (as <a href="#note3197">[3197]</a>one well observes) to crack, gaze, see fine sights and +fashions, spend time, rather than for his own or public good? (as it is to +many gallants that travel out their best days, together with their means, +manners, honesty, religion) yet it availeth howsoever. For peregrination +charms our senses with such unspeakable and sweet variety, <a href="#note3198">[3198]</a>that some +count him unhappy that never travelled, and pity his case, that from his +cradle to his old age beholds the same still; still, still the same, the +same. Insomuch that <a href="#note3199">[3199]</a>Rhasis, <span class="cite">cont. lib. 1. Tract. 2.</span> doth not only +commend, but enjoin travel, and such variety of objects to a melancholy +man, “and to lie in diverse inns, to be drawn into several companies:” +Montaltus, <span class="cite">cap. 36.</span> and many neoterics are of the same mind: Celsus +adviseth him therefore that will continue his health, to have <span lang="la">varium vitae +genus</span>, diversity of callings, occupations, to be busied about, <a href="#note3200">[3200]</a> +“sometimes to live in the city, sometimes in the country; now to study or +work, to be intent, then again to hawk or hunt, swim, run, ride, or +exercise himself.” A good prospect alone will ease melancholy, as Comesius +contends, <span class="cite">lib. 2. c. 7. de Sale</span>. The citizens of <a href="#note3201">[3201]</a>Barcino, +saith he, otherwise penned in, melancholy, and stirring little abroad, are +much delighted with that pleasant prospect their city hath into the sea, +which like that of old Athens besides Aegina Salamina, and many pleasant +islands, had all the variety of delicious objects: so are those Neapolitans +and inhabitants of Genoa, to see the ships, boats, and passengers go by, +out of their windows, their whole cities being situated on the side of a +hill, like Pera by Constantinople, so that each house almost hath a free +prospect to the sea, as some part of London to the Thames: or to have a +free prospect all over the city at once, as at Granada in Spain, and Fez in +Africa, the river running betwixt two declining hills, the steepness +causeth each house almost, as well to oversee, as to be overseen of the +rest. Every country is full of such <a href="#note3202">[3202]</a>delightsome prospects, as well +within land, as by sea, as Hermon and <a href="#note3203">[3203]</a>Rama in Palestina, Colalto in +Italy, the top of Magetus, or Acrocorinthus, that old decayed castle in +Corinth, from which Peloponessus, Greece, the Ionian and Aegean seas were +<span lang="la">semel et simul</span> at one view to be taken. In Egypt the square top of the +great pyramid, three hundred yards in height, and so the Sultan's palace in +Grand Cairo, the country being plain, hath a marvellous fair prospect as +well over Nilus, as that great city, five Italian miles long, and two +broad, by the river side: from mount Sion in Jerusalem, the Holy Land is of +all sides to be seen: such high places are infinite: with us those of the +best note are Glastonbury tower, Box Hill in Surrey, Bever castle, Rodway +Grange, <a href="#note3204">[3204]</a>Walsby in Lincolnshire, where I lately received a real +kindness, by the munificence of the right honourable my noble lady and +patroness, the Lady Frances, countess dowager of Exeter: and two amongst +the rest, which I may not omit for vicinity's sake, Oldbury in the confines +of Warwickshire, where I have often looked about me with great delight, at +the foot of which hill <a href="#note3205">[3205]</a>I was born: and Hanbury in Staffordshire, +contiguous to which is Falde, a pleasant village, and an ancient patrimony +belonging to our family, now in the possession of mine elder brother, +William Burton, Esquire. <a href="#note3206">[3206]</a>Barclay the Scot commends that of Greenwich +tower for one of the best prospects in Europe, to see London on the one +side, the Thames, ships, and pleasant meadows on the other. There be those +that say as much and more of St. Mark's steeple in Venice. Yet these are at +too great a distance: some are especially affected with such objects as be +near, to see passengers go by in some great roadway, or boats in a river, +<span lang="la">in subjectum forum despicere</span>, to oversee a fair, a marketplace, or out +of a pleasant window into some thoroughfare street, to behold a continual +concourse, a promiscuous rout, coming and going, or a multitude of +spectators at a theatre, a mask, or some such like show. But I rove: the +sum is this, that variety of actions, objects, air, places, are excellent +good in this infirmity, and all others, good for man, good for beast. +<a href="#note3207">[3207]</a>Constantine the emperor, <span class="cite">lib. 18. cap. 13. ex Leontio</span>, “holds +it an only cure for rotten sheep, and any manner of sick cattle.” Laelius a +Fonte Aegubinus, that great doctor, at the latter end of many of his +consultations (as commonly he doth set down what success his physic had,) +in melancholy most especially approves of this above all other remedies +whatsoever, as appears <span class="cite">consult. 69. consult. 229.</span> &c. <a href="#note3208">[3208]</a>“Many +other things helped, but change of air was that which wrought the cure, and +did most good.” +</div> +<div class="member"> +<h3><a name="2.2.4"></a>MEMB. IV.</h3> +<h4><i>Exercise rectified of Body and Mind</i>.</h4> + +<p>To that great inconvenience, which comes on the one side by immoderate and +unseasonable exercise, too much solitariness and idleness on the other, +must be opposed as an antidote, a moderate and seasonable use of it, and +that both of body and mind, as a most material circumstance, much conducing +to this cure, and to the general preservation of our health. The heavens +themselves run continually round, the sun riseth and sets, the moon +increaseth and decreaseth, stars and planets keep their constant motions, +the air is still tossed by the winds, the waters ebb and flow to their +conservation no doubt, to teach us that we should ever be in action. For +which cause Hieron prescribes Rusticus the monk, that he be always occupied +about some business or other, <a href="#note3209">[3209]</a>“that the devil do not find him idle.” +<a href="#note3210">[3210]</a>Seneca would have a man do something, though it be to no purpose. +<a href="#note3211">[3211]</a>Xenophon wisheth one rather to play at tables, dice, or make a +jester of himself (though he might be far better employed) than do nothing. +The <a href="#note3212">[3212]</a>Egyptians of old, and many flourishing commonwealths since, have +enjoined labour and exercise to all sorts of men, to be of some vocation +and calling, and give an account of their time, to prevent those grievous +mischiefs that come by idleness: “for as fodder, whip, and burthen belong +to the ass: so meat, correction, and work unto the servant,” <span class="bibcite">Ecclus. +xxxiii. 23.</span> The Turks enjoin all men whatsoever, of what degree, to be of +some trade or other, the Grand Signior himself is not excused. <a href="#note3213">[3213]</a>“In +our memory” (saith Sabellicus) “Mahomet the Turk, he that conquered Greece, +at that very time when he heard ambassadors of other princes, did either +carve or cut wooden spoons, or frame something upon a table.” <a href="#note3214">[3214]</a>This +present sultan makes notches for bows. The Jews are most severe in this +examination of time. All well-governed places, towns, families, and every +discreet person will be a law unto himself. But amongst us the badge of +gentry is idleness: to be of no calling, not to labour, for that's +derogatory to their birth, to be a mere spectator, a drone, <span lang="la">fruges +consumere natus</span>, to have no necessary employment to busy himself about in +church and commonwealth (some few governors exempted), “but to rise to +eat,” &c., to spend his days in hawking, hunting, &c., and such like +disports and recreations (<a href="#note3215">[3215]</a>which our casuists tax), are the sole +exercise almost, and ordinary actions of our nobility, and in which they +are too immoderate. And thence it comes to pass, that in city and country +so many grievances of body and mind, and this feral disease of melancholy +so frequently rageth, and now domineers almost all over Europe amongst our +great ones. They know not how to spend their time (disports excepted, which +are all their business), what to do, or otherwise how to bestow themselves: +like our modern Frenchmen, that had rather lose a pound of blood in a +single combat, than a drop of sweat in any honest labour. Every man almost +hath something or other to employ himself about, some vocation, some trade, +but they do all by ministers and servants, <span lang="la">ad otia duntaxat se natos +existimant, imo ad sui ipsius plerumque et aliorum perniciem</span>, <a href="#note3216">[3216]</a>as +one freely taxeth such kind of men, they are all for pastimes, 'tis all +their study, all their invention tends to this alone, to drive away time, +as if they were born some of them to no other ends. Therefore to correct +and avoid these errors and inconveniences, our divines, physicians, and +politicians, so much labour, and so seriously exhort; and for this disease +in particular, <a href="#note3217">[3217]</a>“there can be no better cure than continual +business,” as Rhasis holds, “to have some employment or other, which may +set their mind awork, and distract their cogitations.” Riches may not easily +be had without labour and industry, nor learning without study, neither can +our health be preserved without bodily exercise. If it be of the body, +Guianerius allows that exercise which is gentle, <a href="#note3218">[3218]</a>“and still after +those ordinary frications” which must be used every morning. Montaltus, +<span class="cite">cap. 26.</span> and Jason Pratensis use almost the same words, highly commending +exercise if it be moderate; “a wonderful help so used,” Crato calls it,“ +and a great means to preserve our health, as adding strength to the whole +body, increasing natural heat, by means of which the nutriment is well +concocted in the stomach, liver, and veins, few or no crudities left, is +happily distributed over all the body.” Besides, it expels excrements by +sweat and other insensible vapours; insomuch, that <a href="#note3219">[3219]</a>Galen prefers +exercise before all physic, rectification of diet, or any regimen in what +kind soever; 'tis nature's physician. <a href="#note3220">[3220]</a>Fulgentius, out of Gordonius +<span class="cite">de conserv. vit. hom. lib. 1. cap. 7.</span> terms exercise, “a spur of a +dull, sleepy nature, the comforter of the members, cure of infirmity, death +of diseases, destruction of all mischiefs and vices.” The fittest time for +exercise is a little before dinner, a little before supper, <a href="#note3221">[3221]</a>or at +any time when the body is empty. Montanus, <span class="cite">consil. 31.</span> prescribes it +every morning to his patient, and that, as <a href="#note3222">[3222]</a>Calenus adds, “after he +hath done his ordinary needs, rubbed his body, washed his hands and face, +combed his head and gargarised.” What kind of exercise he should use, Galen +tells us, <span class="cite">lib. 2. et 3. de sanit. tuend.</span> and in what measure, <a href="#note3223">[3223]</a> +“till the body be ready to sweat,” and roused up; <span lang="la">ad ruborem</span>, some say, +<span lang="la">non ad sudorem</span>, lest it should dry the body too much; others enjoin those +wholesome businesses, as to dig so long in his garden, to hold the plough, +and the like. Some prescribe frequent and violent labour and exercises, as +sawing every day so long together (<span class="cite">epid. 6.</span> Hippocrates confounds them), +but that is in some cases, to some peculiar men; <a href="#note3224">[3224]</a>the most forbid, +and by no means will have it go farther than a beginning sweat, as being +<a href="#note3225">[3225]</a>perilous if it exceed. + +<p>Of these labours, exercises, and recreations, which are likewise included, +some properly belong to the body, some to the mind, some more easy, some +hard, some with delight, some without, some within doors, some natural, +some are artificial. Amongst bodily exercises, Galen commends <span lang="la">ludum parvae +pilae</span>, to play at ball, be it with the hand or racket, in tennis-courts or +otherwise, it exerciseth each part of the body, and doth much good, so that +they sweat not too much. It was in great request of old amongst the Greeks, +Romans, Barbarians, mentioned by Homer, Herodotus, and Plinius. Some write, +that Aganella, a fair maid of Corcyra, was the inventor of it, for she +presented the first ball that ever was made to Nausica, the daughter of +King Alcinous, and taught her how to use it. + +<p>The ordinary sports which are used abroad are hawking, hunting, <span lang="la">hilares +venandi labores</span>, <a href="#note3226">[3226]</a>one calls them, because they recreate body and +mind, <a href="#note3227">[3227]</a>another, the <a href="#note3228">[3228]</a>“best exercise that is, by which alone +many have been <a href="#note3229">[3229]</a>freed from all feral diseases.” Hegesippus, <span class="cite">lib. 1. +cap. 37.</span> relates of Herod, that he was eased of a grievous melancholy by +that means. Plato, <span class="cite">7. de leg</span>. highly magnifies it, dividing it into three +parts, “by land, water, air.” Xenophon, in <span class="cite">Cyropaed</span>. graces it with a +great name, <span lang="la">Deorum munus</span>, the gift of the gods, a princely sport, which +they have ever used, saith Langius, <span class="cite">epist. 59. lib. 2.</span> as well for +health as pleasure, and do at this day, it being the sole almost and +ordinary sport of our noblemen in Europe, and elsewhere all over the world. +Bohemus, <span class="cite">de mor. gent. lib. 3. cap. 12.</span> styles it therefore, <span lang="la">studium +nobilium, communiter venantur, quod sibi solis licere contendunt</span>, 'tis all +their study, their exercise, ordinary business, all their talk: and indeed +some dote too much after it, they can do nothing else, discourse of naught +else. Paulus Jovius, <span class="cite">descr. Brit.</span> doth in some sort tax our <a href="#note3230">[3230]</a> +“English nobility for it, for living in the country so much, and too +frequent use of it, as if they had no other means but hawking and hunting +to approve themselves gentlemen with.” + +<p>Hawking comes near to hunting, the one in the air, as the other on the +earth, a sport as much affected as the other, by some preferred. <a href="#note3231">[3231]</a>It +was never heard of amongst the Romans, invented some twelve hundred years +since, and first mentioned by Firmicus, <span class="cite">lib. 5. cap. 8.</span> The Greek +emperors began it, and now nothing so frequent: he is nobody that in the +season hath not a hawk on his fist. A great art, and many <a href="#note3232">[3232]</a>books +written of it. It is a wonder to hear <a href="#note3233">[3233]</a>what is related of the Turks' +officers in this behalf, how many thousand men are employed about it, how +many hawks of all sorts, how much revenues consumed on that only disport, +how much time is spent at Adrianople alone every year to that purpose. The +<a href="#note3234">[3234]</a>Persian kings hawk after butterflies with sparrows made to that use, +and stares: lesser hawks for lesser games they have, and bigger for the +rest, that they may produce their sport to all seasons. The Muscovian +emperors reclaim eagles to fly at hinds, foxes, &c., and such a one was +sent for a present to <a href="#note3235">[3235]</a>Queen Elizabeth: some reclaim ravens, +castrils, pies, &c., and man them for their pleasures. + +<p>Fowling is more troublesome, but all out as delightsome to some sorts of +men, be it with guns, lime, nets, glades, gins, strings, baits, pitfalls, +pipes, calls, stalking-horses, setting-dogs, decoy-ducks, &c., or +otherwise. Some much delight to take larks with day-nets, small birds with +chaff-nets, plovers, partridge, herons, snipe, &c. Henry the Third, king of +Castile (as Mariana the Jesuit reports of him, <span class="cite">lib. 3. cap. 7.</span>) was +much affected <a href="#note3236">[3236]</a>“with catching of quails,” and many gentlemen take a +singular pleasure at morning and evening to go abroad with their +quail-pipes, and will take any pains to satisfy their delight in that kind. +The <a href="#note3237">[3237]</a>Italians have gardens fitted to such use, with nets, bushes, +glades, sparing no cost or industry, and are very much affected with the +sport. Tycho Brahe, that great astronomer, in the chorography of his Isle +of Huena, and Castle of Uraniburge, puts down his nets, and manner of +catching small birds, as an ornament and a recreation, wherein he himself +was sometimes employed. + +<p>Fishing is a kind of hunting by water, be it with nets, weels, baits, +angling, or otherwise, and yields all out as much pleasure to some men as +dogs or hawks; <a href="#note3238">[3238]</a>“When they draw their fish upon the bank,” saith Nic. +Henselius <span class="cite">Silesiographiae, cap. 3.</span> speaking of that extraordinary delight +his countrymen took in fishing, and in making of pools. James Dubravius, +that Moravian, in his book <span class="cite">de pisc.</span> telleth, how travelling by the +highway side in Silesia, he found a nobleman, <a href="#note3239">[3239]</a>“booted up to the +groins,” wading himself, pulling the nets, and labouring as much as any +fisherman of them all: and when some belike objected to him the baseness of +his office, he excused himself, <a href="#note3240">[3240]</a>“that if other men might hunt hares, +why should not he hunt carps?” Many gentlemen in like sort with us will +wade up to the arm-holes upon such occasions, and voluntarily undertake +that to satisfy their pleasures, which a poor man for a good stipend would +scarce be hired to undergo. Plutarch, in his book <span class="cite">de soler. animal.</span> +speaks against all fishing, <a href="#note3241">[3241]</a>“as a filthy, base, illiberal +employment, having neither wit nor perspicacity in it, nor worth the +labour.” But he that shall consider the variety of baits for all seasons, +and pretty devices which our anglers have invented, peculiar lines, false +flies, several sleights, &c. will say, that it deserves like commendation, +requires as much study and perspicacity as the rest, and is to be preferred +before many of them. Because hawking and hunting are very laborious, much +riding, and many dangers accompany them; but this is still and quiet: and +if so be the angler catch no fish, yet he hath a wholesome walk to the +brookside, pleasant shade by the sweet silver streams; he hath good air, +and sweet smells of fine fresh meadow flowers, he hears the melodious +harmony of birds, he sees the swans, herons, ducks, water-horns, coots, +&c., and many other fowl, with their brood, which he thinketh better than +the noise of hounds, or blast of horns, and all the sport that they can +make. + +<p>Many other sports and recreations there be, much in use, as ringing, +bowling, shooting, which Ascam recommends in a just volume, and hath in +former times been enjoined by statute, as a defensive exercise, and an +<a href="#note3242">[3242]</a>honour to our land, as well may witness our victories in France. +Keelpins, tronks, quoits, pitching bars, hurling, wrestling, leaping, +running, fencing, mustering, swimming, wasters, foils, football, balloon, +quintain, &c., and many such, which are the common recreations of the +country folks. Riding of great horses, running at rings, tilts and +tournaments, horse races, wild-goose chases, which are the disports of +greater men, and good in themselves, though many gentlemen by that means +gallop quite out of their fortunes. + +<p>But the most pleasant of all outward pastimes is that of <a href="#note3243">[3243]</a>Areteus, +<span lang="la">deambulatio per amoena loca</span>, to make a petty progress, a merry journey +now and then with some good companions, to visit friends, see cities, +castles, towns, +<div class="poem" lang="la"> +<div class="line"><a href="#note3244">[3244]</a>Visere saepe amnes nitidos, per amaenaque Tempe,</div> +<div class="line">Et placidas summis sectari in montibus auras.</div> +</div> +<div class="poem"> +<div class="line">To see the pleasant fields, the crystal fountains,</div> +<div class="line">And take the gentle air amongst the mountains.</div> +</div> +<a href="#note3245">[3245]</a>To walk amongst orchards, gardens, bowers, mounts, and arbours, +artificial wildernesses, green thickets, arches, groves, lawns, rivulets, +fountains, and such like pleasant places, like that Antiochian Daphne, +brooks, pools, fishponds, between wood and water, in a fair meadow, by a +river side, <a href="#note3246">[3246]</a><span lang="la">ubi variae, avium cantationes, florum colores, pratorum +frutices</span>, &c. to disport in some pleasant plain, park, run up a steep hill +sometimes, or sit in a shady seat, must needs be a delectable recreation. +<span lang="la">Hortus principis et domus ad delectationem facia, cum sylva, monte et +piscina, vulgo la montagna</span>: the prince's garden at Ferrara <a href="#note3247">[3247]</a>Schottus +highly magnifies, with the groves, mountains, ponds, for a delectable +prospect, he was much affected with it: a Persian paradise, or pleasant +park, could not be more delectable in his sight. St. Bernard, in the +description of his monastery, is almost ravished with the pleasures of it. +“A sick <a href="#note3248">[3248]</a>man” (saith he) “sits upon a green bank, and when the dog-star +parcheth the plains, and dries up rivers, he lies in a shady bower, +<span lang="la">Fronde sub arborea ferventia temperat astra</span>, and feeds his eyes with +variety of objects, herbs, trees, to comfort his misery, he receives many +delightsome smells, and fills his ears with that sweet and various harmony +of birds: good God” (saith he), “what a company of pleasures hast thou made +for man!” He that should be admitted on a sudden to the sight of such a +palace as that of Escurial in Spain, or to that which the Moors built at +Granada, Fontainebleau in France, the Turk's gardens in his seraglio, +wherein all manner of birds and beasts are kept for pleasure; wolves, +bears, lynxes, tigers, lions, elephants, &c., or upon the banks of that +Thracian Bosphorus: the pope's Belvedere in Rome, <a href="#note3249">[3249]</a>as pleasing as +those <span lang="la">horti pensiles</span> in Babylon, or that Indian king's delightsome garden +in <a href="#note3250">[3250]</a>Aelian; or <a href="#note3251">[3251]</a>those famous gardens of the Lord Cantelow in +France, could, not choose, though he were never so ill paid, but be much +recreated for the time; or many of our noblemen's gardens at home. To take +a boat in a pleasant evening, and with music <a href="#note3252">[3252]</a>to row upon the waters, +which Plutarch so much applauds, Elian admires, upon the river Pineus: in +those Thessalian fields, beset with green bays, where birds so sweetly sing +that passengers, enchanted as it were with their heavenly music, <span lang="la">omnium +laborum et curarum obliviscantur</span>, forget forthwith all labours, care, and +grief: or in a gondola through the Grand Canal in Venice, to see those +goodly palaces, must needs refresh and give content to a melancholy dull +spirit. Or to see the inner rooms of a fair-built and sumptuous edifice, as +that of the Persian kings, so much renowned by Diodorus and Curtius, in +which all was almost beaten gold, <a href="#note3253">[3253]</a>chairs, stools, thrones, +tabernacles, and pillars of gold, plane trees, and vines of gold, grapes of +precious stones, all the other ornaments of pure gold, +<div class="poem" lang="la"> +<div class="line"><a href="#note3254">[3254]</a>Fulget gemma floris, et jaspide fulva supellex,</div> +<div class="line">Strata micant Tyrio———</div> +</div> +With sweet odours and perfumes, generous wines, opiparous fare, &c., +besides the gallantest young men, the fairest <a href="#note3255">[3255]</a>virgins, <span lang="la">puellae +scitulae ministrantes</span>, the rarest beauties the world could afford, and +those set out with costly and curious attires, <span lang="la">ad stuporem usque +spectantium</span>, with exquisite music, as in <a href="#note3256">[3256]</a>Trimaltion's house, in +every chamber sweet voices ever sounding day and night, <span lang="la">incomparabilis +luxus</span>, all delights and pleasures in each kind which to please the senses +could possibly be devised or had, <span lang="la">convives coronati, delitiis ebrii</span>, &c. +Telemachus, in Homer, is brought in as one ravished almost at the sight of +that magnificent palace, and rich furniture of Menelaus, when he beheld +<div class="poem" lang="la"> +<div class="line"><a href="#note3257">[3257]</a>Aeris fulgorem et resonantia tecta corusco</div> +<div class="line">Auro, atque electro nitido, sectoque elephanto,</div> +<div class="line">Argentoque simul. Talis Jovis ardua sedes,</div> +<div class="line">Aulaque coelicolum stellans splendescit Olympo.</div> +</div> +<div class="poem"> +<div class="line">Such glittering of gold and brightest brass to shine,</div> +<div class="line">Clear amber, silver pure, and ivory so fine:</div> +<div class="line">Jupiter's lofty palace, where the gods do dwell,</div> +<div class="line">Was even such a one, and did it not excel.</div> +</div> +It will <span lang="la">laxare animos</span>, refresh the soul of man to see fair-built cities, +streets, theatres, temples, obelisks, &c. The temple of Jerusalem was so +fairly built of white marble, with so many pyramids covered with gold; +<span lang="la">tectumque templi fulvo coruscans auro, nimio suo fulgore obcaecabat oculos +itinerantium</span>, was so glorious, and so glistened afar off, that the +spectators might not well abide the sight of it. But the inner parts were +all so curiously set out with cedar, gold, jewels, &c., as he said of +Cleopatra's palace in Egypt,—<a href="#note3258">[3258]</a><span lang="la">Crassumque trabes absconderat aurum</span>, +that the beholders were amazed. What so pleasant as to see some pageant or +sight go by, as at coronations, weddings, and such like solemnities, to see +an ambassador or a prince met, received, entertained with masks, shows, +fireworks, &c. To see two kings fight in single combat, as Porus and +Alexander; Canute and Edmund Ironside; Scanderbeg and Ferat Bassa the Turk; +when not honour alone but life itself is at stake, as the <a href="#note3259">[3259]</a>poet of +Hector, +<div class="poem" lang="la"> +<div class="line">———nec enim pro tergore Tauri,</div> +<div class="line">Pro bove nec certamen erat, quae praemia cursus</div> +<div class="line">Esse solent, sed pro magni viraque animaque—Hectoris.</div> +</div> +To behold a battle fought, like that of Crecy, or Agincourt, or Poitiers, +<span lang="la">qua nescio</span> (saith Froissart) <span lang="la">an vetustas ullam proferre possit +clariorem</span>. To see one of Caesar's triumphs in old Rome revived, or the +like. To be present at an interview, <a href="#note3260">[3260]</a>as that famous of Henry the +Eighth and Francis the First, so much renowned all over Europe; <span lang="la">ubi tanto +apparatu</span> (saith Hubertus Veillius) <span lang="la">tamque triumphali pompa ambo reges com +eorum conjugibus coiere, ut nulla unquam aetas tam celebria festa viderit +aut audieriti</span>, no age ever saw the like. So infinitely pleasant are such +shows, to the sight of which oftentimes they will come hundreds of miles, +give any money for a place, and remember many years after with singular +delight. Bodine, when he was ambassador in England, said he saw the +noblemen go in their robes to the parliament house, <span lang="la">summa cum jucunditate +vidimus</span>, he was much affected with the sight of it. Pomponius Columna, +saith Jovius in his life, saw thirteen Frenchmen, and so many Italians, +once fight for a whole army: <span lang="la">Quod jucundissimum spectaculum in vita dicit +sua</span>, the pleasantest sight that ever he saw in his life. Who would not +have been affected with such a spectacle? Or that single combat of <a href="#note3261">[3261]</a> +Breaute the Frenchman, and Anthony Schets a Dutchman, before the walls of +Sylvaducis in Brabant, anno 1600. They were twenty-two horse on the one +side, as many on the other, which like Livy's Horatii, Torquati and Corvini +fought for their own glory and country's honour, in the sight and view of +their whole city and army. <a href="#note3262">[3262]</a>When Julius Caesar warred about the banks +of Rhone, there came a barbarian prince to see him and the Roman army, and +when he had beheld Caesar a good while, <a href="#note3263">[3263]</a>“I see the gods now” (saith +he) “which before I heard of,” <span lang="la">nec feliciorem ullam vitae meae aut optavi, +aut sensi diem</span>: it was the happiest day that ever he had in his life. Such +a sight alone were able of itself to drive away melancholy; if not for +ever, yet it must needs expel it for a time. Radzivilus was much taken with +the pasha's palace in Cairo, and amongst many other objects which that +place afforded, with that solemnity of cutting the banks of the Nile by +Imbram Pasha, when it overflowed, besides two or three hundred gilded +galleys on the water, he saw two millions of men gathered together on the +land, with turbans as white as snow; and 'twas a goodly sight. The very +reading of feasts, triumphs, interviews, nuptials, tilts, tournaments, +combats, and monomachies, is most acceptable and pleasant. <a href="#note3264">[3264]</a> +Franciscus Modius hath made a large collection of such solemnities in two +great tomes, which whoso will may peruse. The inspection alone of those +curious iconographies of temples and palaces, as that of the Lateran church +in Albertus Durer, that of the temple of Jerusalem in <a href="#note3265">[3265]</a>Josephus, +Adricomius, and Villalpandus: that of the Escurial in Guadas, of Diana at +Ephesus in Pliny, Nero's golden palace in Rome, <a href="#note3266">[3266]</a>Justinian's in +Constantinople, that Peruvian Jugo's in <a href="#note3267">[3267]</a>Cusco, <span lang="la">ut non ab hominibus, +sed a daemoniis constructum videatur</span>; St. Mark's in Venice, by Ignatius, +with many such; <span lang="la">priscorum artificum opera</span> (saith that <a href="#note3268">[3268]</a>interpreter +of Pausanias), the rare workmanship of those ancient Greeks, in theatres, +obelisks, temples, statues, gold, silver, ivory, marble images, <span lang="la">non minore +ferme quum leguntur, quam quum cernuntur, animum delectatione complent</span>, +affect one as much by reading almost as by sight. + +<p>The country hath his recreations, the city his several gymnics and +exercises, May games, feasts, wakes, and merry meetings, to solace +themselves; the very being in the country; that life itself is a sufficient +recreation to some men, to enjoy such pleasures, as those old patriarchs +did. Diocletian, the emperor, was so much affected with it, that he gave +over his sceptre, and turned gardener. Constantine wrote twenty books of +husbandry. Lysander, when ambassadors came to see him, bragged of nothing +more than of his orchard, <span lang="la">hi sunt ordines mei</span>. What shall I say of +Cincinnatus, Cato, Tully, and many such? how they have been pleased with +it, to prune, plant, inoculate and graft, to show so many several kinds of +pears, apples, plums, peaches, &c. +<div class="poem" lang="la"> +<div class="line"><a href="#note3269">[3269]</a>Nunc captare feras laqueo, nunc fallere visco,</div> +<div class="line">Atque etiam magnos canibus circundare saltus</div> +<div class="line">Insidias avibus moliri, incendere vepres.</div> +</div> +<div class="poem"> +<div class="line">Sometimes with traps deceive, with line and string</div> +<div class="line">To catch wild birds and beasts, encompassing</div> +<div class="line">The grove with dogs, and out of bushes firing.</div> +</div> +<div class="poem" lang="la"> +<div class="line">———et nidos aviumscrutari, &c.</div> +</div> +Jucundus, in his preface to Cato, Varro, Columella, &c., put out by him, +confesseth of himself, that he was mightily delighted with these husbandry +studies, and took extraordinary pleasure in them: if the theory or +speculation can so much affect, what shall the place and exercise itself, +the practical part do? The same confession I find in Herbastein, Porta, +Camerarius, and many others, which have written of that subject. If my +testimony were aught worth, I could say as much of myself; I am <span lang="la">vere +Saturnus</span>; no man ever took more delight in springs, woods, groves, +gardens, walks, fishponds, rivers, &c. But +<div class="poem" lang="la"> +<div class="line"><a href="#note3270">[3270]</a>Tantalus a labris sitiens fugientia captat</div> +<div class="line">Flumina;</div> +</div> +And so do I; <span lang="la">Velle licet, potiri non licet</span>.<a href="#note3271">[3271]</a> + +<p>Every palace, every city almost hath its peculiar walks, cloisters, +terraces, groves, theatres, pageants, games, and several recreations; every +country, some professed gymnics to exhilarate their minds, and exercise +their bodies. The <a href="#note3272">[3272]</a>Greeks had their Olympian, Pythian, Isthmian, +Nemean games, in honour of Neptune, Jupiter, Apollo; Athens hers: some for +honour, garlands, crowns; for <a href="#note3273">[3273]</a>beauty, dancing, running, leaping, +like our silver games. The <a href="#note3274">[3274]</a>Romans had their feasts, as the +Athenians, and Lacedaemonians held their public banquets, in Pritanaeo, +Panathenaeis, Thesperiis, Phiditiis, plays, naumachies, places for +sea-fights, <a href="#note3275">[3275]</a>theatres, amphitheatres able to contain 70,000 men, +wherein they had several delightsome shows to exhilarate the people; <a href="#note3276">[3276]</a> +gladiators, combats of men with themselves, with wild beasts, and wild +beasts one with another, like our bull-baitings, or bear-baitings (in which +many countrymen and citizens amongst us so much delight and so frequently +use), dancers on ropes. Jugglers, wrestlers, comedies, tragedies, publicly +exhibited at the emperor's and city's charge, and that with incredible cost +and magnificence. In the Low-Countries (as <a href="#note3277">[3277]</a>Meteran relates) before +these wars, they had many solemn feasts, plays, challenges, artillery +gardens, colleges of rhymers, rhetoricians, poets: and to this day, such +places are curiously maintained in Amsterdam, as appears by that +description of Isaacus Pontanus, <span class="cite">rerum Amstelrod. lib. 2. cap. 25.</span> So +likewise not long since at Friburg in Germany, as is evident by that +relation of <a href="#note3278">[3278]</a>Neander, they had <span lang="la">Ludos septennales</span>, solemn plays +every seven years, which Bocerus, one of their own poets, hath elegantly +described: +<div class="poem" lang="la"> +<div class="line"><a href="#note3279">[3279]</a>At nunc magnifico spectacula structa paratu</div> +<div class="line">Quid memorem, veteri non concessura Quirino,</div> +<div class="line">Ludorum pompa, &c.</div> +</div> +In Italy they have solemn declamations of certain select young gentlemen in +Florence (like those reciters in old Rome), and public theatres in most of +their cities, for stage-players and others, to exercise and recreate +themselves. All seasons almost, all places, have their several pastimes; +some in summer, some in winter; some abroad, some within: some of the body, +some of the mind: and diverse men have diverse recreations and exercises. +Domitian, the emperor, was much delighted with catching flies; Augustus to +play with nuts amongst children; <a href="#note3280">[3280]</a>Alexander Severus was often pleased +to play with whelps and young pigs. <a href="#note3281">[3281]</a>Adrian was so wholly enamoured +with dogs and horses, that he bestowed monuments and tombs of them, and +buried them in graves. In foul weather, or when they can use no other +convenient sports, by reason of the time, as we do cock-fighting, to avoid +idleness, I think, (though some be more seriously taken with it, spend much +time, cost and charges, and are too solicitous about it) <a href="#note3282">[3282]</a>Severus +used partridges and quails, as many Frenchmen do still, and to keep birds +in cages, with which he was much pleased, when at any time he had leisure +from public cares and businesses. He had (saith Lampridius) tame pheasants, +ducks, partridges, peacocks, and some 20,000 ring-doves and pigeons. +Busbequius, the emperor's orator, when he lay in Constantinople, and could +not stir much abroad, kept for his recreation, busying himself to see them +fed, almost all manner of strange birds and beasts; this was something, +though not to exercise his body, yet to refresh his mind. Conradus Gesner, +at Zurich in Switzerland, kept so likewise for his pleasure, a great +company of wild beasts; and (as he saith) took great delight to see them +eat their meat. Turkey gentlewomen, that are perpetual prisoners, still +mewed up according to the custom of the place, have little else beside +their household business, or to play with their children to drive away +time, but to dally with their cats, which they have <span lang="la">in delitiis</span>, as many +of our ladies and gentlewomen use monkeys and little dogs. The ordinary +recreations which we have in winter, and in most solitary times busy our +minds with, are cards, tables and dice, shovelboard, chess-play, the +philosopher's game, small trunks, shuttlecock, billiards, music, masks, +singing, dancing, Yule-games, frolics, jests, riddles, catches, purposes, +questions and commands, <a href="#note3283">[3283]</a>merry tales of errant knights, queens, +lovers, lords, ladies, giants, dwarfs, thieves, cheaters, witches, fairies, +goblins, friars, &c., such as the old woman told Psyche in <a href="#note3284">[3284]</a>Apuleius, +Boccace novels, and the rest, <span lang="la">quarum auditione pueri delectantur, senes +narratione</span>, which some delight to hear, some to tell; all are well pleased +with. Amaranthus, the philosopher, met Hermocles, Diophantus and Philolaus, +his companions, one day busily discoursing about Epicurus and Democritus' +tenets, very solicitous which was most probable and came nearest to truth: +to put them out of that surly controversy, and to refresh their spirits, he +told them a pleasant tale of Stratocles the physician's wedding, and of all +the particulars, the company, the cheer, the music, &c., for he was new +come from it; with which relation they were so much delighted, that +Philolaus wished a blessing to his heart, and many a good wedding,<a href="#note3285">[3285]</a> +many such merry meetings might he be at, “to please himself with the sight, +and others with the narration of it.” News are generally welcome to all our +ears, <span lang="la">avide audimus, aures enim hominum novitate laetantur</span> (<a href="#note3286">[3286]</a>as Pliny +observes), we long after rumour to hear and listen to it, <a href="#note3287">[3287]</a><span lang="la">densum +humeris bibit aure vulgus</span>. We are most part too inquisitive and apt to +hearken after news, which Caesar, in his <a href="#note3288">[3288]</a>Commentaries, observes of +the old Gauls, they would be inquiring of every carrier and passenger what +they had heard or seen, what news abroad? +<div class="poem" lang="la"> +<div class="line">———quid toto fiat in orbe,</div> +<div class="line">Quid Seres, quid Thraces agant, secreta novercae,</div> +<div class="line">Et pueri, quis amet, &c.</div> +</div> +as at an ordinary with us, bakehouse or barber's shop. When that great +Gonsalva was upon some displeasure confined by King Ferdinand to the city +of Loxa in Andalusia, the only, comfort (saith <a href="#note3289">[3289]</a>Jovius) he had to +ease his melancholy thoughts, was to hear news, and to listen after those +ordinary occurrences which were brought him <span lang="la">cum primis</span>, by letters or +otherwise out of the remotest parts of Europe. Some men's whole delight is, +to take tobacco, and drink all day long in a tavern or alehouse, to +discourse, sing, jest, roar, talk of a cock and bull over a pot, &c. Or +when three or four good companions meet, tell old stories by the fireside, +or in the sun, as old folks usually do, <span lang="la">quae aprici meminere senes</span>, +remembering afresh and with pleasure ancient matters, and such like +accidents, which happened in their younger years: others' best pastime is +to game, nothing to them so pleasant. <a href="#note3290">[3290]</a><span lang="la">Hic Veneri indulget, hunc +decoquit alea</span>—many too nicely take exceptions at cards, <a href="#note3291">[3291]</a>tables, +and dice, and such mixed lusorious lots, whom Gataker well confutes. Which +though they be honest recreations in themselves, yet may justly be +otherwise excepted at, as they are often abused, and forbidden as things +most pernicious; <span lang="la">insanam rem et damnosam</span>, <a href="#note3292">[3292]</a>Lemnius calls it. “For +most part in these kind of disports 'tis not art or skill, but subtlety, +cony-catching, knavery, chance and fortune carries all away:” 'tis +<span lang="la">ambulatoria pecunia</span>, +<div class="poem" lang="la"> +<div class="line"><a href="#note3293">[3293]</a>———puncto mobilis horae</div> +<div class="line">Permutat dominos, et cedit in altera jura.</div> +</div> +They labour most part not to pass their time in honest disport, but for +filthy lucre, and covetousness of money. <span lang="la">In foedissimum lucrum et +avaritiam hominum convertitur</span>, as Daneus observes. <span lang="la">Fons fraudum et +maleficiorum</span>, 'tis the fountain of cozenage and villainy. <a href="#note3294">[3294]</a>“A thing +so common all over Europe at this day, and so generally abused, that many +men are utterly undone by it,” their means spent, patrimonies consumed, +they and their posterity beggared; besides swearing, wrangling, drinking, +loss of time, and such inconveniences, which are ordinary concomitants: +<a href="#note3295">[3295]</a>“for when once they have got a haunt of such companies, and habit of +gaming, they can hardly be drawn from it, but as an itch it will tickle +them, and as it is with whoremasters, once entered, they cannot easily +leave it off:” <span lang="la">Vexat mentes insania cupido</span>, they are mad upon their +sport. And in conclusion (which Charles the Seventh, that good French king, +published in an edict against gamesters) <span lang="la">unde piae et hilaris vitae, +suffugium sibi suisque liberis, totique familiae</span>, &c. “That which was once +their livelihood, should have maintained wife, children, family, is now +spent and gone;” <span lang="la">maeror et egestas</span>, &c., sorrow and beggary succeeds. So +good things may be abused, and that which was first invented to <a href="#note3296">[3296]</a> +refresh men's weary spirits, when they come from other labours and studies +to exhilarate the mind, to entertain time and company, tedious otherwise in +those long solitary winter nights, and keep them from worse matters, an +honest exercise is contrarily perverted. + +<p>Chess-play is a good and witty exercise of the mind for some kind of men, +and fit for such melancholy, Rhasis holds, as are idle, and have +extravagant impertinent thoughts, or troubled with cares, nothing better to +distract their mind, and alter their meditations: invented (some say) by +the <a href="#note3297">[3297]</a>general of an army in a famine, to keep soldiers from mutiny: +but if it proceed from overmuch study, in such a case it may do more harm +than good; it is a game too troublesome for some men's brains, too full of +anxiety, all out as bad as study; besides it is a testy choleric game, and +very offensive to him that loseth the mate. <a href="#note3298">[3298]</a>William the Conqueror, +in his younger years, playing at chess with the Prince of France (Dauphine +was not annexed to that crown in those days) losing a mate, knocked the +chess-board about his pate, which was a cause afterward of much enmity +between them. For some such reason it is belike, that Patritius, in his <span class="cite">3. +book, tit. 12. de reg. instit</span>. forbids his prince to play at chess; +hawking and hunting, riding, &c. he will allow; and this to other men, but +by no means to him. In Muscovy, where they live in stoves and hot houses +all winter long, come seldom or little abroad, it is again very necessary, +and therefore in those parts, (saith <a href="#note3299">[3299]</a>Herbastein) much used. At Fez +in Africa, where the like inconvenience of keeping within doors is through +heat, it is very laudable; and (as <a href="#note3300">[3300]</a>Leo Afer relates) as much +frequented. A sport fit for idle gentlewomen, soldiers in garrison, and +courtiers that have nought but love matters to busy themselves about, but +not altogether so convenient for such as are students. The like I may say +of Col. Bruxer's philosophy game, D. Fulke's <span class="cite">Metromachia</span> and his +<span class="cite">Ouronomachia</span>, with the rest of those intricate astrological and +geometrical fictions, for such especially as are mathematically given; and +the rest of those curious games. + +<p>Dancing, singing, masking, mumming, stage plays, howsoever they be heavily +censured by some severe Catos, yet if opportunely and soberly used, may +justly be approved. <span lang="la">Melius est foedere, quam saltare</span>, <a href="#note3301">[3301]</a>saith +Austin: but what is that if they delight in it? <a href="#note3302">[3302]</a><span lang="la">Nemo saltat +sobrius</span>. But in what kind of dance? I know these sports have many +oppugners, whole volumes writ against them; when as all they say (if duly +considered) is but <span lang="la">ignoratio Elenchi</span>; and some again, because they are +now cold and wayward, past themselves, cavil at all such youthful sports in +others, as he did in the comedy; they think them, <span lang="la">illico nasci senes</span>, &c. +Some out of preposterous zeal object many times trivial arguments, and +because of some abuse, will quite take away the good use, as if they should +forbid wine because it makes men drunk; but in my judgment they are too +stern: there “is a time for all things, a time to mourn, a time to dance,” +<span class="bibcite">Eccles. iii. 4.</span> “a time to embrace, a time not to embrace,” (<span class="bibcite">verse 5.</span>) “and +nothing better than that a man should rejoice in his own works,” <span class="bibcite">verse 22</span>; +for my part, I will subscribe to the king's declaration, and was ever of +that mind, those May games, wakes, and Whitsun ales, &c., if they be not at +unseasonable hours, may justly be permitted. Let them freely feast, sing +and dance, have their puppet-plays, hobby-horses, tabors, crowds, bagpipes, +&c., play at ball, and barley-breaks, and what sports and recreations they +like best. In Franconia, a province of Germany, (saith <a href="#note3303">[3303]</a>Aubanus +Bohemus) the old folks, after evening prayer, went to the alehouse, the +younger sort to dance: and to say truth with <a href="#note3304">[3304]</a>Salisburiensis, <span lang="la">satius +fuerat sic otiari, quam turpius occupari</span>, better to do so than worse, as +without question otherwise (such is the corruption of man's nature) many of +them will do. For that cause, plays, masks, jesters, gladiators, tumblers, +jugglers, &c., and all that crew is admitted and winked at: <a href="#note3305">[3305]</a><span lang="la">Tota +jocularium scena procedit, et ideo spectacula admissa sunt, et infinita +tyrocinia vanitatum, ut his occupentur, qui perniciosius otiari solent</span>: +that they might be busied about such toys, that would otherwise more +perniciously be idle. So that as <a href="#note3306">[3306]</a>Tacitus said of the astrologers in +Rome, we may say of them, <span lang="la">genus hominum est quod in civitate nostra et +vitabitur semper et retinebitur</span>, they are a debauched company most part, +still spoken against, as well they deserve some of them (for I so relish +and distinguish them as fiddlers, and musicians), and yet ever retained. +“Evil is not to be done (I confess) that good may come of it:” but this is +evil <span lang="la">per accidens</span>, and in a qualified sense, to avoid a greater +inconvenience, may justly be tolerated. Sir Thomas More, in his Utopian +Commonwealth, <a href="#note3307">[3307]</a>“as he will have none idle, so will he have no man +labour over hard, to be toiled out like a horse, 'tis more than slavish +infelicity, the life of most of our hired servants and tradesmen elsewhere” +(excepting his Utopians) “but half the day allotted for work, and half for +honest recreation, or whatsoever employment they shall think fit for +themselves.” If one half day in a week were allowed to our household +servants for their merry meetings, by their hard masters, or in a year some +feasts, like those Roman Saturnals, I think they would labour harder all +the rest of their time, and both parties be better pleased: but this needs +not (you will say), for some of them do nought but loiter all the week +long. + +<p>This which I aim at, is for such as are <span lang="la">fracti animis</span>, troubled in mind, +to ease them, over-toiled on the one part, to refresh: over idle on the +other, to keep themselves busied. And to this purpose, as any labour or +employment will serve to the one, any honest recreation will conduce to the +other, so that it be moderate and sparing, as the use of meat and drink; +not to spend all their life in gaming, playing, and pastimes, as too many +gentlemen do; but to revive our bodies and recreate our souls with honest +sports: of which as there be diverse sorts, and peculiar to several +callings, ages, sexes, conditions, so there be proper for several seasons, +and those of distinct natures, to fit that variety of humours which is +amongst them, that if one will not, another may: some in summer, some in +winter, some gentle, some more violent, some for the mind alone, some for +the body and mind: (as to some it is both business and a pleasant +recreation to oversee workmen of all sorts, husbandry, cattle, horses, &c. +To build, plot, project, to make models, cast up accounts, &c.) some +without, some within doors; new, old, &c., as the season serveth, and as +men are inclined. It is reported of Philippus Bonus, that good duke of +Burgundy (by Lodovicus Vives, in Epist. and Pont. <a href="#note3308">[3308]</a>Heuter in his +history) that the said duke, at the marriage of Eleonora, sister to the +king of Portugal, at Bruges in Flanders, which was solemnised in the deep +of winter, when, as by reason of unseasonable weather, he could neither +hawk nor hunt, and was now tired with cards, dice, &c., and such other +domestic sports, or to see ladies dance, with some of his courtiers, he +would in the evening walk disguised all about the town. It so fortuned, as +he was walking late one night, he found a country fellow dead drunk, +snorting on a bulk; <a href="#note3309">[3309]</a>he caused his followers to bring him to his +palace, and there stripping him of his old clothes, and attiring him after +the court fashion, when he waked, he and they were all ready to attend upon +his excellency, persuading him he was some great duke. The poor fellow +admiring how he came there, was served in state all the day long; after +supper he saw them dance, heard music, and the rest of those court-like +pleasures: but late at night, when he was well tippled, and again fast +asleep, they put on his old robes, and so conveyed him to the place where +they first found him. Now the fellow had not made them so good sport the +day before as he did when he returned to himself; all the jest was, to see +how he <a href="#note3310">[3310]</a>looked upon it. In conclusion, after some little admiration, +the poor man told his friends he had seen a vision, constantly believed it, +would not otherwise be persuaded, and so the jest ended. <a href="#note3311">[3311]</a>Antiochus +Epiphanes would often disguise himself, steal from his court, and go into +merchants', goldsmiths', and other tradesmen's shops, sit and talk with +them, and sometimes ride or walk alone, and fall aboard with any tinker, +clown, serving man, carrier, or whomsoever he met first. Sometimes he did +<span lang="la">ex insperato</span> give a poor fellow money, to see how he would look, or on +set purpose lose his purse as he went, to watch who found it, and withal +how he would be affected, and with such objects he was much delighted. Many +such tricks are ordinarily put in practice by great men, to exhilarate +themselves and others, all which are harmless jests, and have their good +uses. + +<p>But amongst those exercises, or recreations of the mind within doors, there +is none so general, so aptly to be applied to all sorts of men, so fit and +proper to expel idleness and melancholy, as that of study: <span lang="la">Studia, +senectutem oblectant, adolescentiam, alunt, secundas res ornant, adversis +perfugium et solatium praebent, domi delectant</span>, &c., find the rest in +Tully <span class="cite">pro Archia Poeta.</span> <a href="#note3312">[3312]</a>What so full of content, as to read, walk, +and see maps, pictures, statues, jewels, marbles, which some so much +magnify, as those that Phidias made of old so exquisite and pleasing to be +beheld, that as <a href="#note3313">[3313]</a>Chrysostom thinketh, “if any man be sickly, troubled +in mind, or that cannot sleep for grief, and shall but stand over against +one of Phidias' images, he will forget all care, or whatsoever else may +molest him, in an instant?” There be those as much taken with Michael +Angelo's, Raphael de Urbino's, Francesco Francia's pieces, and many of +those Italian and Dutch painters, which were excellent in their ages; and +esteem of it as a most pleasing sight, to view those neat architectures, +devices, escutcheons, coats of arms, read such books, to peruse old coins +of several sorts in a fair gallery; artificial works, perspective glasses, +old relics, Roman antiquities, variety of colours. A good picture is <span lang="la">falsa +veritas, et muta poesis</span>: and though (as <a href="#note3314">[3314]</a>Vives saith) <span lang="la">artificialia +delectant, sed mox fastidimus</span>, artificial toys please but for a time; yet +who is he that will not be moved with them for the present? When Achilles +was tormented and sad for the loss of his dear friend Patroclus, his mother +Thetis brought him a most elaborate and curious buckler made by Vulcan, in +which were engraven sun, moon, stars, planets, sea, land, men fighting, +running, riding, women scolding, hills, dales, towns, castles, brooks, +rivers, trees, &c., with many pretty landscapes, and perspective pieces: +with sight of which he was infinitely delighted, and much eased of his +grief. +<div class="poem" lang="la"> +<div class="line"><a href="#note3315">[3315]</a>Continuo eo spectaculo captus delenito maerore</div> +<div class="line">Oblectabatur, in manibus tenens dei splendida dona.</div> +</div> +Who will not be affected so in like case, or see those well-furnished +cloisters and galleries of the Roman cardinals, so richly stored with all +modern pictures, old statues and antiquities? <span lang="la">Cum se—spectando recreet +simul et legendo</span>, to see their pictures alone and read the description, as +<a href="#note3316">[3316]</a>Boisardus well adds, whom will it not affect? which Bozius, +Pomponius, Laetus, Marlianus, Schottus, Cavelerius, Ligorius, &c., and he +himself hath well performed of late. Or in some prince's cabinets, like +that of the great dukes in Florence, of Felix Platerus in Basil, or +noblemen's houses, to see such variety of attires, faces, so many, so rare, +and such exquisite pieces, of men, birds, beasts, &c., to see those +excellent landscapes, Dutch works, and curious cuts of Sadlier of Prague, +Albertus Durer, Goltzius Vrintes, &c., such pleasant pieces of perspective, +Indian pictures made of feathers, China works, frames, thaumaturgical +motions, exotic toys, &c. Who is he that is now wholly overcome with +idleness, or otherwise involved in a labyrinth of worldly cares, troubles +and discontents, that will not be much lightened in his mind by reading of +some enticing story, true or feigned, whereas in a glass he shall observe +what our forefathers have done, the beginnings, ruins, falls, periods of +commonwealths, private men's actions displayed to the life, &c. <a href="#note3317">[3317]</a> +Plutarch therefore calls them, <span lang="la">secundas mensas et bellaria</span>, the second +course and junkets, because they were usually read at noblemen's feasts. +Who is not earnestly affected with a passionate speech, well penned, an +elegant poem, or some pleasant bewitching discourse, like that of <a href="#note3318">[3318]</a> +Heliodorus, <span lang="la">ubi oblectatio quaedam placide fuit, cum hilaritate conjuncta</span>? +Julian the Apostate was so taken with an oration of Libanius, the +sophister, that, as he confesseth, he could not be quiet till he had read +it all out. <span lang="la">Legi orationem tuam magna ex parte, hesterna die ante +prandium, pransus vero sine ulla intermissione totam absolvi</span>.<a href="#note3319">[3319]</a><span lang="la">O +argumenta! O compositionem!</span> I may say the same of this or that pleasing +tract, which will draw his attention along with it. To most kind of men it +is an extraordinary delight to study. For what a world of books offers +itself, in all subjects, arts, and sciences, to the sweet content and +capacity of the reader? In arithmetic, geometry, perspective, optics, +astronomy, architecture, sculpture, painting, of which so many and such +elaborate treatises are of late written: in mechanics and their mysteries, +military matters, navigation, <a href="#note3320">[3320]</a>riding of horses, <a href="#note3321">[3321]</a>fencing, +swimming, gardening, planting, great tomes of husbandry, cookery, falconry, +hunting, fishing, fowling, &c., with exquisite pictures of all sports, +games, and what not? In music, metaphysics, natural and moral philosophy, +philology, in policy, heraldry, genealogy, chronology, &c., they afford +great tomes, or those studies of <a href="#note3322">[3322]</a>antiquity, &c., <span lang="la">et <a href="#note3323">[3323]</a>quid +subtilius Arithmeticis inventionibus, quid jucundius Musicis rationibus, +quid divinius Astronomicis, quid rectius Geometricis demonstrationibus</span>? +What so sure, what so pleasant? He that shall but see that geometrical +tower of Garezenda at Bologna in Italy, the steeple and clock at Strasburg, +will admire the effects of art, or that engine of Archimedes, to remove the +earth itself, if he had but a place to fasten his instrument: Archimedes +Coclea, and rare devices to corrivate waters, musical instruments, and +tri-syllable echoes again, again, and again repeated, with myriads of such. +What vast tomes are extant in law, physic, and divinity, for profit, +pleasure, practice, speculation, in verse or prose, &c.! their names alone +are the subject of whole volumes, we have thousands of authors of all +sorts, many great libraries full well furnished, like so many dishes of +meat, served out for several palates; and he is a very block that is +affected with none of them. Some take an infinite delight to study the very +languages wherein these books are written, Hebrew, Greek, Syriac, Chaldee, +Arabic, &c. Methinks it would please any man to look upon a geographical +map, <a href="#note3324">[3324]</a><span lang="la">sauvi animum delectatione allicere, ob incredibilem rerum +varietatem et jucunditatem, et ad pleniorem sui cognitionem excitare</span>, +chorographical, topographical delineations, to behold, as it were, all the +remote provinces, towns, cities of the world, and never to go forth of the +limits of his study, to measure by the seale and compass their extent, +distance, examine their site. Charles the Great, as Platina writes, had +three fair silver tables, in one of which superficies was a large map of +Constantinople, in the second Rome neatly engraved, in the third an +exquisite description of the whole world, and much delight he took in them. +What greater pleasure can there now be, than to view those elaborate maps +of Ortelius, <a href="#note3325">[3325]</a>Mercator, Hondius, &c.? To peruse those books of +cities, put out by Braunus and Hogenbergius? To read those exquisite +descriptions of Maginus, Munster, Herrera, Laet, Merula, Boterus, Leander, +Albertus, Camden, Leo Afer, Adricomius, Nic. Gerbelius, &c.? Those famous +expeditions of Christoph. Columbus, Americus Vespucius, Marcus Polus the +Venetian, Lod. Vertomannus, Aloysius Cadamustus, &c.? Those accurate +diaries of Portuguese, Hollanders, of Bartison, Oliver a Nort, &c. +Hakluyt's voyages, Pet. Martyr's Decades, Benzo, Lerius, Linschoten's +relations, those Hodoeporicons of Jod. a Meggen, Brocard the monk, +Bredenbachius, Jo. Dublinius, Sands, &c., to Jerusalem, Egypt, and other +remote places of the world? those pleasant itineraries of Paulus Hentzerus, +Jodocus Sincerus, Dux Polonus, &c., to read Bellonius' observations, P. +Gillius his surveys; those parts of America, set out, and curiously cut in +pictures, by Fratres a Bry. To see a well-cut herbal, herbs, trees, +flowers, plants, all vegetables expressed in their proper colours to the +life, as that of Matthiolus upon Dioscorides, Delacampius, Lobel, Bauhinus, +and that last voluminous and mighty herbal of Beslar of Nuremberg, wherein +almost every plant is to his own bigness. To see birds, beasts, and fishes +of the sea, spiders, gnats, serpents, flies, &c., all creatures set out by +the same art, and truly expressed in lively colours, with an exact +description of their natures, virtues, qualities, &c., as hath been +accurately performed by Aelian, Gesner, Ulysses Aldrovandus, Bellonius, +Rondoletius, Hippolitus Salvianus, &c. <a href="#note3326">[3326]</a><span lang="la">Arcana coeli, naturae +secreta, ordinem universi scire majoris felicitatis et dulcedinis est, quam +cogitatione quis assequi possit, aut mortalis sperare</span>. What more pleasing +studies can there be than the mathematics, theoretical or practical parts? +as to survey land, make maps, models, dials, &c., with which I was ever +much delighted myself. <span lang="la">Tails est Mathematum pulchritudo</span> (saith <a href="#note3327">[3327]</a> +Plutarch) <span lang="la">ut his indignum sit divitiarum phaleras istas et bullas, et +puellaria spectacula comparari</span>; such is the excellency of these studies, +that all those ornaments and childish bubbles of wealth, are not worthy to +be compared to them: <span lang="la">credi mihi</span> ( <a href="#note3328">[3328]</a>saith one) <span lang="la">extingui dulce erit +Mathematicarum artium studio</span>, I could even live and die with such +meditation, <a href="#note3329">[3329]</a>and take more delight, true content of mind in them, +than thou hast in all thy wealth and sport, how rich soever thou art. And +as <a href="#note3330">[3330]</a>Cardan well seconds me, <span lang="la">Honorificum magis est et gloriosum haec +intelligere, quam provinciis praeesse, formosum aut ditem juvenem esse</span>. +<a href="#note3331">[3331]</a>The like pleasure there is in all other studies, to such as are +truly addicted to them, <a href="#note3332">[3332]</a><span lang="la">ea suavitas</span> (one holds) <span lang="la">ut cum quis ea +degustaverit, quasi poculis Circeis captus, non possit unquam ab illis +divelli</span>; the like sweetness, which as Circe's cup bewitcheth a student, he +cannot leave off, as well may witness those many laborious hours, days and +nights, spent in the voluminous treatises written by them; the same +content. <a href="#note3333">[3333]</a>Julius Scaliger was so much affected with poetry, that he +brake out into a pathetical protestation, he had rather be the author of +twelve verses in Lucan, or such an ode in <a href="#note3334">[3334]</a>Horace, than emperor of +Germany. <a href="#note3335">[3335]</a>Nicholas Gerbelius, that good old man, was so much ravished +with a few Greek authors restored to light, with hope and desire of +enjoying the rest, that he exclaims forthwith, <span lang="la">Arabibus atque Indis +omnibus erimus ditiores</span>, we shall be richer than all the Arabic or Indian +princes; of such <a href="#note3336">[3336]</a>esteem they were with him, incomparable worth and +value. Seneca prefers Zeno and Chrysippus, two doting stoics (he was so +much enamoured of their works), before any prince or general of an army; +and Orontius, the mathematician, so far admires Archimedes, that he calls +him <span lang="la">Divinum et homine majorem</span>, a petty god, more than a man; and well he +might, for aught I see, if you respect fame or worth. Pindarus, of Thebes, +is as much renowned for his poems, as Epaminondas, Pelopidas, Hercules or +Bacchus, his fellow citizens, for their warlike actions; <span lang="la">et si famam +respicias, non pauciores Aristotelis quam Alexandri meminerunt</span> (as Cardan +notes), Aristotle is more known than Alexander; for we have a bare relation +of Alexander's deeds, but Aristotle, <span lang="la">totus vivit in monumentis</span>, is whole +in his works: yet I stand not upon this; the delight is it, which I aim at, +so great pleasure, such sweet content there is in study. <a href="#note3337">[3337]</a>King James, +1605, when he came to see our University of Oxford, and amongst other +edifices now went to view that famous library, renewed by Sir Thomas +Bodley, in imitation of Alexander, at his departure brake out into that +noble speech, If I were not a king, I would be a university man: <a href="#note3338">[3338]</a> +“and if it were so that I must be a prisoner, if I might have my wish, I +would desire to have no other prison than that library, and to be chained +together with so many good authors <span lang="la">et mortuis magistris</span>.” So sweet is the +delight of study, the more learning they have (as he that hath a dropsy, +the more he drinks the thirstier he is) the more they covet to learn, and +the last day is <span lang="la">prioris discipulus</span>; harsh at first learning is, <span lang="la">radices +amarcae</span>, but <span lang="la">fractus dulces</span>, according to that of Isocrates, pleasant at +last; the longer they live, the more they are enamoured with the Muses. +Heinsius, the keeper of the library at Leyden in Holland, was mewed up in +it all the year long: and that which to thy thinking should have bred a +loathing, caused in him a greater liking. <a href="#note3339">[3339]</a>“I no sooner” (saith he) +“come into the library, but I bolt the door to me, excluding lust, ambition, +avarice, and all such vices, whose nurse is idleness, the mother of +ignorance, and melancholy herself, and in the very lap of eternity, amongst +so many divine souls, I take my seat, with so lofty a spirit and sweet +content, that I pity all our great ones, and rich men that know not this +happiness.” I am not ignorant in the meantime (notwithstanding this which I +have said) how barbarously and basely, for the most part, our ruder gentry +esteem of libraries and books, how they neglect and contemn so great a +treasure, so inestimable a benefit, as Aesop's cock did the jewel he found +in the dunghill; and all through error, ignorance, and want of education. +And 'tis a wonder, withal, to observe how much they will vainly cast away +in unnecessary expenses, <span lang="la">quot modis pereant</span> (saith <a href="#note3340">[3340]</a>Erasmus) +<span lang="la">magnatibus pecuniae, quantum absumant alea, scorta, compotationes, +profectiones non necessariae, pompae, bella quaesita, ambitio, colax, +morio, ludio</span>, &c., what in hawks, hounds, lawsuits, vain building, +gormandising, drinking, sports, plays, pastimes, &c. If a well-minded man +to the Muses, would sue to some of them for an exhibition, to the farther +maintenance or enlargement of such a work, be it college, lecture, library, +or whatsoever else may tend to the advancement of learning, they are so +unwilling, so averse, that they had rather see these which are already, +with such cost and care erected, utterly ruined, demolished or otherwise +employed; for they repine many and grudge at such gifts and revenues so +bestowed: and therefore it were in vain, as Erasmus well notes, <span lang="la">vel ab +his, vel a negotiatoribus qui se Mammonae dediderunt, improbum fortasse +tale officium exigere</span>, to solicit or ask anything of such men that are +likely damned to riches; to this purpose. For my part I pity these men, +<span lang="la">stultos jubeo esse libenter</span>, let them go as they are, in the catalogue of +Ignoramus. How much, on the other side, are all we bound that are scholars, +to those munificent Ptolemies, bountiful Maecenases, heroical patrons, +divine spirits, +<div class="bq" lang="la"> +<a href="#note3341">[3341]</a>———qui nobis haec otio fecerunt, namque erit ille mihi semper +Deus——— +</div> +<div class="poem"> +<div class="line">These blessings, friend, a Deity bestow'd,</div> +<div class="line">For never can I deem him less than God.</div> +</div> +that have provided for us so many well-furnished libraries, as well in our +public academies in most cities, as in our private colleges? How shall I +remember <a href="#note3342">[3342]</a>Sir Thomas Bodley, amongst the rest, <a href="#note3343">[3343]</a>Otho Nicholson, +and the Right Reverend John Williams, Lord Bishop of Lincoln (with many +other pious acts), who besides that at St. John's College in Cambridge, +that in Westminster, is now likewise in <span lang="la">Fieri</span> with a library at Lincoln +(a noble precedent for all corporate towns and cities to imitate), <span lang="la">O quam +te memorem (vir illustrissime) quibus elogiis</span>? But to my task again. + +<p>Whosoever he is therefore that is overrun with solitariness, or carried +away with pleasing melancholy and vain conceits, and for want of employment +knows not how to spend his time, or crucified with worldly care, I can +prescribe him no better remedy than this of study, to compose himself to +the learning of some art or science. Provided always that this malady +proceed not from overmuch study; for in such case he adds fuel to the fire, +and nothing can be more pernicious: let him take heed he do not overstretch +his wits, and make a skeleton of himself; or such inamoratos as read +nothing but play-books, idle poems, jests, Amadis de Gaul, the Knight of +the Sun, the Seven Champions, Palmerin de Oliva, Huon of Bordeaux, &c. +Such many times prove in the end as mad as Don Quixote. Study is only +prescribed to those that are otherwise idle, troubled in mind, or carried +headlong with vain thoughts and imaginations, to distract their cogitations +(although variety of study, or some serious subject, would do the former no +harm) and divert their continual meditations another way. Nothing in this +case better than study; <span lang="la">semper aliquid memoriter ediscant</span>, saith Piso, +let them learn something without book, transcribe, translate, &c. Read the +Scriptures, which Hyperius, <span class="cite">lib. 1. de quotid. script. lec. fol. 77.</span> +holds available of itself, <a href="#note3344">[3344]</a>“the mind is erected thereby from all +worldly cares, and hath much quiet and tranquillity.” For as <a href="#note3345">[3345]</a>Austin +well hath it, 'tis <span lang="la">scientia scientiarum, omni melle dulcior, omni pane +suavior, omni vino, hilarior</span>: 'tis the best nepenthe, surest cordial, +sweetest alterative, presentest diverter: for neither as <a href="#note3346">[3346]</a>Chrysostom +well adds, “those boughs and leaves of trees which are plashed for cattle +to stand under, in the heat of the day, in summer, so much refresh them +with their acceptable shade, as the reading of the Scripture doth recreate +and comfort a distressed soul, in sorrow and affliction.” Paul bids “pray +continually;” <span lang="la">quod cibus corpori, lectio animae facit</span>, saith Seneca, as +meat is to the body, such is reading to the soul. <a href="#note3347">[3347]</a>“To be at leisure +without books is another hell, and to be buried alive.” <a href="#note3348">[3348]</a>Cardan calls +a library the physic of the soul; <a href="#note3349">[3349]</a>“divine authors fortify the mind, +make men bold and constant; and (as Hyperius adds) godly conference will +not permit the mind to be tortured with absurd cogitations.” Rhasis enjoins +continual conference to such melancholy men, perpetual discourse of some +history, tale, poem, news, &c., <span lang="la">alternos sermones edere ac bibere, aeque +jucundum quam cibus, sive potus</span>, which feeds the mind as meat and drink +doth the body, and pleaseth as much: and therefore the said Rhasis, not +without good cause, would have somebody still talk seriously, or dispute +with them, and sometimes <a href="#note3350">[3350]</a>“to cavil and wrangle” (so that it break not +out to a violent perturbation), “for such altercation is like stirring of a +dead fire to make it burn afresh,” it whets a dull spirit, “and will not +suffer the mind to be drowned in those profound cogitations, which +melancholy men are commonly troubled with.” <a href="#note3351">[3351]</a>Ferdinand and Alphonsus, +kings of Arragon and Sicily, were both cured by reading the history, one of +Curtius, the other of Livy, when no prescribed physic would take place. +<a href="#note3352">[3352]</a>Camerarius relates as much of Lorenzo de' Medici. Heathen +philosophers arc so full of divine precepts in this kind, that, as some +think, they alone are able to settle a distressed mind. <a href="#note3353">[3353]</a><span lang="la">Sunt verba +et voces, quibus hunc lenire dolorem</span>, &c. Epictetus, Plutarch, and +Seneca; <span lang="la">qualis ille, quae tela</span>, saith Lipsius, <span lang="la">adversus omnes animi +casus administrat, et ipsam mortem, quomodo vitia eripit, infert virtutes</span>? +when I read Seneca, <a href="#note3354">[3354]</a>“methinks I am beyond all human fortunes, on the +top of a hill above mortality.” Plutarch saith as much of Homer, for which +cause belike Niceratus, in Xenophon, was made by his parents to con Homer's +Iliads and Odysseys without book, <span lang="la">ut in virum bonum evaderet</span>, as well to +make him a good and honest man, as to avoid idleness. If this comfort be +got from philosophy, what shall be had from divinity? What shall Austin, +Cyprian, Gregory, Bernard's divine meditations afford us? +<div class="poem" lang="la"> +<div class="line"><a href="#note3355">[3355]</a>Qui quid sit pulchrum, quid turpe, quid utile, quid non,</div> +<div class="line">Plenius et melius Chrysippo et Crantore dicunt.</div> +</div> +Nay, what shall the Scripture itself? Which is like an apothecary's shop, +wherein are all remedies for all infirmities of mind, purgatives, cordials, +alteratives, corroboratives, lenitives, &c. “Every disease of the soul,” +saith <a href="#note3356">[3356]</a>Austin, “hath a peculiar medicine in the Scripture; this only +is required, that the sick man take the potion which God hath already +tempered.” <a href="#note3357">[3357]</a>Gregory calls it “a glass wherein we may see all our +infirmities,” <span lang="la">ignitum colloquium</span>, <span class="bibcite">Psalm cxix. 140</span>. <a href="#note3358">[3358]</a>Origen a charm. +And therefore Hierom prescribes Rusticus the monk, <a href="#note3359">[3359]</a>“continually to +read the Scripture, and to meditate on that which he hath read; for as +mastication is to meat, so is meditation on that which we read.” I would +for these causes wish him that, is melancholy to use both human and divine +authors, voluntarily to impose some task upon himself, to divert his +melancholy thoughts: to study the art of memory, Cosmus Rosselius, Pet. +Ravennas, Scenkelius' Detectus, or practise brachygraphy, &c., that will +ask a great deal of attention: or let him demonstrate a proposition in +Euclid, in his five last books, extract a square root, or study Algebra: +than which, as <a href="#note3360">[3360]</a>Clavius holds, “in all human disciplines nothing can +be more excellent and pleasant, so abstruse and recondite, so bewitching, +so miraculous, so ravishing, so easy withal and full of delight,” <span lang="la">omnem +humanum captum superare videtur</span>. By this means you may define <span lang="la">ex ungue +leonem</span>, as the diverb is, by his thumb alone the bigness of Hercules, or +the true dimensions of the great <a href="#note3361">[3361]</a>Colossus, Solomon's temple, and +Domitian's amphitheatre out of a little part. By this art you may +contemplate the variation of the twenty-three letters, which may be so +infinitely varied, that the words complicated and deduced thence will not +be contained within the compass of the firmament; ten words may be varied +40,320 several ways: by this art you may examine how many men may stand one +by another in the whole superficies of the earth, some say +148,456,800,000,000, <span lang="la">assignando singulis passum quadratum</span> (assigning a +square foot to each), how many men, supposing all the world as habitable as +France, as fruitful and so long-lived, may be born in 60,000 years, and so +may you demonstrate with <a href="#note3362">[3362]</a>Archimedes how many sands the mass of the +whole world might contain if all sandy, if you did but first know how much +a small cube as big as a mustard-seed might hold, with infinite such. But +in all nature what is there so stupendous as to examine and calculate the +motion of the planets, their magnitudes, apogees, perigees, eccentricities, +how far distant from the earth, the bigness, thickness, compass of the +firmament, each star, with their diameters and circumference, apparent +area, superficies, by those curious helps of glasses, astrolabes, sextants, +quadrants, of which Tycho Brahe in his mechanics, optics (<a href="#note3363">[3363]</a>divine +optics) arithmetic, geometry, and such like arts and instruments? What so +intricate and pleasing withal, as to peruse and practise Heron +Alexandrinus's works, <span lang="la">de spiritalibus, de machinis bellicis, de machina se +movente</span>, Jordani Nemorarii <span class="cite">de ponderibus proposit. 13</span>, that pleasant tract +of Machometes Bragdedinus <span lang="la">de superficierum divisionibus</span>, Apollonius's +Conics, or Commandinus's labours in that kind, <span lang="la">de centro gravitatis</span>, with +many such geometrical theorems and problems? Those rare instruments and +mechanical inventions of Jac. Bessonus, and Cardan to this purpose, with +many such experiments intimated long since by Roger Bacon, in his tract <span class="cite">de +<a href="#note3364">[3364]</a>Secretis artis et naturae</span>, as to make a chariot to move <span lang="la">sine +animali</span>, diving boats, to walk on the water by art, and to fly in the air, +to make several cranes and pulleys, <span lang="la">quibus homo trahat ad se mille +homines</span>, lift up and remove great weights, mills to move themselves, +Archita's dove, Albertus's brazen head, and such thaumaturgical works. But +especially to do strange miracles by glasses, of which Proclus and Bacon +writ of old, burning glasses, multiplying glasses, perspectives, <span lang="la">ut unus +homo appareat exercitus</span>, to see afar off, to represent solid bodies by +cylinders and concaves, to walk in the air, <span lang="la">ut veraciter videant</span>, (saith +Bacon) <span lang="la">aurum et argentum et quicquid aliud volunt, et quum veniant ad +locum visionis, nihil inveniant</span>, which glasses are much perfected of late +by Baptista Porta and Galileo, and much more is promised by Maginus and +Midorgius, to be performed in this kind. <span lang="la">Otocousticons</span> some speak of, to +intend hearing, as the other do sight; Marcellus Vrencken, a Hollander, in +his epistle to Burgravius, makes mention of a friend of his that is about +an instrument, <span lang="la">quo videbit quae in altero horizonte sint</span>. But our +alchemists, methinks, and Rosicrucians afford most rarities, and are fuller +of experiments: they can make gold, separate and alter metals, extract +oils, salts, lees, and do more strange works than Geber, Lullius, Bacon, or +any of those ancients. Crollius hath made after his master Paracelsus, +<span lang="la">aurum fulminans</span>, or <span lang="la">aurum volatile</span>, which shall imitate thunder and +lightning, and crack louder than any gunpowder; Cornelius Drible a +perpetual motion, inextinguishable lights, <span lang="la">linum non ardens</span>, with many +such feats; see his book <span class="cite">de natura elementorum</span>, besides hail, wind, snow, +thunder, lightning, &c., those strange fireworks, devilish petards, and +such like warlike machinations derived hence, of which read Tartalea and +others. Ernestus Burgravius, a disciple of Paracelsus, hath published a +discourse, in which he specifies a lamp to be made of man's blood, <span lang="la">Lucerna +vitae et mortis index</span>, so he terms it, which chemically prepared forty +days, and afterwards kept in a glass, shall show all the accidents of this +life; <span lang="la">si lampus hic clarus, tunc homo hilaris et sanus corpore et animo; +si nebulosus et depressus, male afficitur, et sic pro statu hominis +variatur, unde sumptus sanguis</span>; <a href="#note3365">[3365]</a>and which is most wonderful, it +dies with the party, <span lang="la">cum homine perit, et evanescit</span>, the lamp and the man +whence the blood was taken, are extinguished together. The same author hath +another tract of Mumia (all out as vain and prodigious as the first) by +which he will cure most diseases, and transfer them from a man to a beast, +by drawing blood from one, and applying it to the other, <span lang="la">vel in plantam +derivare</span>, and an Alexi-pharmacum, of which Roger Bacon of old in his +<span class="cite">Tract. de retardanda senectute</span>, to make a man young again, live three or +four hundred years. Besides panaceas, martial amulets, <span lang="la">unguentum +armarium</span>, balsams, strange extracts, elixirs, and such like +magico-magnetical cures. Now what so pleasing can there be as the +speculation of these things, to read and examine such experiments, or if a +man be more mathematically given, to calculate, or peruse Napier's +Logarithms, or those tables of artificial <a href="#note3366">[3366]</a>sines and tangents, not +long since set out by mine old collegiate, good friend, and late +fellow-student of Christ Church in Oxford, <a href="#note3367">[3367]</a>Mr. Edmund Gunter, which +will perform that by addition and subtraction only, which heretofore +Regiomontanus's tables did by multiplication and division, or those +elaborate conclusions of his <a href="#note3368">[3368]</a>sector, quadrant, and cross-staff. Or +let him that is melancholy calculate spherical triangles, square a circle, +cast a nativity, which howsoever some tax, I say with <a href="#note3369">[3369]</a>Garcaeus, +<span lang="la">dabimus hoc petulantibus ingeniis</span>, we will in some cases allow: or let +him make an <span lang="la">ephemerides</span>, read Suisset the calculator's works, Scaliger +<span class="cite">de emendatione temporum</span>, and Petavius his adversary, till he understand +them, peruse subtle Scotus and Suarez's metaphysics, or school divinity, +Occam, Thomas, Entisberus, Durand, &c. If those other do not affect him, +and his means be great, to employ his purse and fill his head, he may go +find the philosopher's stone; he may apply his mind, I say, to heraldry, +antiquity, invent impresses, emblems; make epithalamiums, epitaphs, +elegies, epigrams, palindroma epigrammata, anagrams, chronograms, +acrostics, upon his friends' names; or write a comment on Martianus +Capella, Tertullian <span class="cite">de pallio</span>, the Nubian geography, or upon Aelia Laelia +Crispis, as many idle fellows have essayed; and rather than do nothing, +vary a <a href="#note3370">[3370]</a>verse a thousand ways with Putean, so torturing his wits, or +as Rainnerus of Luneburg, <a href="#note3371">[3371]</a>2150 times in his <span class="cite">Proteus Poeticus</span>, or +Scaliger, Chrysolithus, Cleppissius, and others, have in like sort done. If +such voluntary tasks, pleasure and delight, or crabbedness of these +studies, will not yet divert their idle thoughts, and alienate their +imaginations, they must be compelled, saith Christophorus a Vega, <span lang="la">cogi +debent</span>, <span class="cite">l. 5. c. 14</span>, upon some mulct, if they perform it not, <span lang="la">quod ex +officio incumbat</span>, loss of credit or disgrace, such as our public +University exercises. For, as he that plays for nothing will not heed his +game; no more will voluntary employment so thoroughly affect a student, +except he be very intent of himself, and take an extraordinary delight in +the study, about which he is conversant. It should be of that nature his +business, which <span lang="la">volens nolens</span> he must necessarily undergo, and without +great loss, mulct, shame, or hindrance, he may not omit. + +<p>Now for women, instead of laborious studies, they have curious needleworks, +cut-works, spinning, bone-lace, and many pretty devices of their own +making, to adorn their houses, cushions, carpets, chairs, stools, (“for she +eats not the bread of idleness,” <span class="bibcite">Prov. xxxi. 27.</span> <span lang="la">quaesivit lanam et +linum</span>) confections, conserves, distillations, &c., which they show to +strangers. +<div class="poem" lang="la"> +<div class="line"><a href="#note3372">[3372]</a>Ipsa comes praesesque operis venientibus ultro</div> +<div class="line">Hospitibus monstrare solet, non segniter horas</div> +<div class="line">Contestata suas, sed nec sibi depertisse.</div> +</div> +<div class="poem"> +<div class="line">Which to her guests she shows, with all her pelf,</div> +<div class="line">Thus far my maids, but this I did myself.</div> +</div> +This they have to busy themselves about, household offices, &c., <a href="#note3373">[3373]</a> +neat gardens, full of exotic, versicolour, diversely varied, sweet-smelling +flowers, and plants in all kinds, which they are most ambitious to get, +curious to preserve and keep, proud to possess, and much many times brag +of. Their merry meetings and frequent visitations, mutual invitations in +good towns, I voluntarily omit, which are so much in use, gossiping among +the meaner sort, &c., old folks have their beads: an excellent invention to +keep them from idleness, that are by nature melancholy, and past all +affairs, to say so many paternosters, avemarias, creeds, if it were not +profane and superstitious. In a word, body and mind must be exercised, not +one, but both, and that in a mediocrity; otherwise it will cause a great +inconvenience. If the body be overtired, it tires the mind. The mind +oppresseth the body, as with students it oftentimes falls out, who (as +<a href="#note3374">[3374]</a>Plutarch observes) have no care of the body, “but compel that which +is mortal to do as much as that which is immortal: that which is earthly, +as that which is ethereal. But as the ox tired, told the camel, (both +serving one master) that refused to carry some part of his burden, before +it were long he should be compelled to carry all his pack, and skin to boot +(which by and by, the ox being dead, fell out), the body may say to the +soul, that will give him no respite or remission: a little after, an ague, +vertigo, consumption, seizeth on them both, all his study is omitted, and +they must be compelled to be sick together:” he that tenders his own good +estate, and health, must let them draw with equal yoke, both alike, <a href="#note3375">[3375]</a> +“that so they may happily enjoy their wished health.” +</div> +<div class="member"> +<h3><a name="2.2.5"></a>MEMB. V.</h3> +<h4><i>Waking and terrible Dreams rectified</i>.</h4> + +<p>As waking that hurts, by all means must be avoided, so sleep, which so much +helps, by like ways, <a href="#note3376">[3376]</a>“must be procured, by nature or art, inward or +outward medicines, and be protracted longer than ordinary, if it may be, as +being an especial help.” It moistens and fattens the body, concocts, and +helps digestion (as we see in dormice, and those Alpine mice that sleep all +winter), which Gesner speaks of, when they are so found sleeping under the +snow in the dead of winter, as fat as butter. It expels cares, pacifies the +mind, refresheth the weary limbs after long work: +<div class="poem" lang="la"> +<a href="#note3377">[3377]</a>Somne quies rerum, placidissime somne deorum, +<div class="line">Pax animi, quem cura fugit, qui corpora duris</div> +<div class="line">Fessa ministeriis mulces reparasque labori.</div> +</div> +<div class="poem"> +<div class="line">Sleep, rest of things, O pleasing deity,</div> +<div class="line">Peace of the soul, which cares dost crucify,</div> +<div class="line">Weary bodies refresh and mollify.</div> +</div> +The chiefest thing in all physic, <a href="#note3378">[3378]</a>Paracelsus calls it, <span lang="la">omnia arcana +gemmarum superans et metallorum</span>. The fittest time is <a href="#note3379">[3379]</a>“two or three +hours after supper, when as the meat is now settled at the bottom of the +stomach, and 'tis good to lie on the right side first, because at that site +the liver doth rest under the stomach, not molesting any way, but heating +him as a fire doth a kettle, that is put to it. After the first sleep 'tis +not amiss to lie on the left side, that the meat may the better descend;” +and sometimes again on the belly, but never on the back. Seven or eight +hours is a competent time for a melancholy man to rest, as Crato thinks; +but as some do, to lie in bed and not sleep, a day, or half a day together, +to give assent to pleasing conceits and vain imaginations, is many ways +pernicious. To procure this sweet moistening sleep, it's best to take away +the occasions (if it be possible) that hinder it, and then to use such +inward or outward remedies, which may cause it. <span lang="la">Constat hodie</span> (saith +Boissardus in his tract <span class="cite">de magia, cap. 4.</span>) <span lang="la">multos ita fascinari ut +noctes integras exigant insomnes, summa, inquietudine animorum et +corporum</span>; many cannot sleep for witches and fascinations, which are too +familiar in some places; they call it, <span lang="la">dare alicui malam noctem</span>. But the +ordinary causes are heat and dryness, which must first be removed: <a href="#note3380">[3380]</a>a +hot and dry brain never sleeps well: grief, fears, cares, expectations, +anxieties, great businesses, <a href="#note3381">[3381]</a><span lang="la">In aurum utramque otiose ut dormias</span>, +and all violent perturbations of the mind, must in some sort be qualified, +before we can hope for any good repose. He that sleeps in the daytime, or +is in suspense, fear, any way troubled in mind, or goes to bed upon a full +<a href="#note3382">[3382]</a>stomach, may never hope for quiet rest in the night; <span lang="la">nec enim +meritoria somnos admittunt</span>, as the <a href="#note3383">[3383]</a>poet saith; inns and such like +troublesome places are not for sleep; one calls ostler, another tapster, +one cries and shouts, another sings, whoops, halloos, +<div class="poem" lang="la"> +<div class="line"><a href="#note3384">[3384]</a>———absentem cantat amicam,</div> +<div class="line">Multa prolutus vappa nauta atque viator.</div> +</div> +Who not accustomed to such noises can sleep amongst them? He that will +intend to take his rest must go to bed <span lang="la">animo securo, quieto et libero</span>, +with a <a href="#note3385">[3385]</a>secure and composed mind, in a quiet place: <span lang="la">omnia noctes +erunt placida composta quiete</span>: and if that will not serve, or may not be +obtained, to seek then such means as are requisite. To lie in clean linen +and sweet; before he goes to bed, or in bed, to hear <a href="#note3386">[3386]</a>“sweet music,” +which Ficinus commends, <span class="cite">lib. 1. cap. 24</span>, or as Jobertus, <span class="cite">med. pract. +lib. 3. cap. 10.</span> <a href="#note3387">[3387]</a>“to read some pleasant author till he be asleep, +to have a basin of water still dropping by his bedside,” or to lie near +that pleasant murmur, <span lang="la">lene sonantis aquae</span>. Some floodgates, arches, falls +of water, like London Bridge, or some continuate noise which may benumb the +senses, <span lang="la">lenis motus, silentium et tenebra, tum et ipsa voluntas somnos +faciunt</span>; as a gentle noise to some procures sleep, so, which Bernardinus +Tilesius, <span class="cite">lib. de somno</span>, well observes, silence, in a dark room, and the +will itself, is most available to others. Piso commends frications, Andrew +Borde a good draught of strong drink before one goes to bed; I say, a +nutmeg and ale, or a good draught of Muscadine, with a toast and nutmeg, or +a posset of the same, which many use in a morning, but methinks, for such +as have dry brains, are much more proper at night; some prescribe a <a href="#note3388">[3388]</a> +sup of vinegar as they go to bed, a spoonful, saith Aetius <span class="cite">Tetrabib. lib. +2. ser. 2. cap. 10. lib. 6. cap. 10.</span> Aegineta, <span class="cite">lib. 3. cap. 14.</span> Piso, “a +little after meat,” <a href="#note3389">[3389]</a>“because it rarefies melancholy, and procures an +appetite to sleep.” <span class="cite">Donat. ab Altomar. cap. 7.</span> and Mercurialis approve of +it, if the malady proceed from the <a href="#note3390">[3390]</a>spleen. Salust. Salvian. <span class="cite">lib. 2. +cap. 1. de remed.</span> Hercules de Saxonia <span class="cite">in Pan. Aelinus</span>, Montaltus <span class="cite">de +morb. capitis, cap. 28. de Melan.</span> are altogether against it. Lod. +Mercatus, <span class="cite">de inter. Morb. cau. lib. 1. cap. 17.</span> in some cases doth allow +it. <a href="#note3391">[3391]</a>Rhasis seems to deliberate of it, though Simeon commend it (in +sauce peradventure) he makes a question of it: as for baths, fomentations, +oils, potions, simples or compounds, inwardly taken to this purpose, <a href="#note3392">[3392]</a> +I shall speak of them elsewhere. If, in the midst of the night, when they +lie awake, which is usual to toss and tumble, and not sleep, <a href="#note3393">[3393]</a> +Ranzovius would have them, if it be in warm weather, to rise and walk three +or four turns (till they be cold) about the chamber, and then go to bed +again. + +<p>Against fearful and troublesome dreams, Incubus and such inconveniences, +wherewith melancholy men are molested, the best remedy is to eat a light +supper, and of such meats as are easy of digestion, no hare, venison, beef, +&c., not to lie on his back, not to meditate or think in the daytime of +any terrible objects, or especially talk of them before he goes to bed. +For, as he said in Lucian after such conference, <span lang="la">Hecates somniare mihi +videor</span>, I can think of nothing but hobgoblins: and as Tully notes, <a href="#note3394">[3394]</a> +“for the most part our speeches in the daytime cause our fantasy to work +upon the like in our sleep,” which Ennius writes of Homer: <span lang="la">Et canis in +somnis leporis vestigia latrat</span>: as a dog dreams of a hare, so do men on +such subjects they thought on last. +<div class="poem" lang="la"> +<div class="line"><a href="#note3395">[3395]</a>Somnia quae mentes ludunt volitantibus umbris,</div> +<div class="line">Nec delubra deum, nec ab aethere numina mittunt,</div> +<div class="line">Sed sibi quisque facit, &c.</div> +</div> +For that cause when Ptolemy, king of Egypt, had posed the seventy +interpreters in order, and asked the nineteenth man what would make one +sleep quietly in the night, he told him, <a href="#note3396">[3396]</a>“the best way was to have +divine and celestial meditations, and to use honest actions in the +daytime. <a href="#note3397">[3397]</a>Lod. Vives wonders how schoolmen could sleep quietly, and +were not terrified in the night, or walk in the dark, they had such +monstrous questions, and thought of such terrible matters all day long.” +They had need, amongst the rest, to sacrifice to god Morpheus, whom <a href="#note3398">[3398]</a> +Philostratus paints in a white and black coat, with a horn and ivory box +full of dreams, of the same colours, to signify good and bad. If you will +know how to interpret them, read Artemidorus, Sambucus and Cardan; but how +to help them, <a href="#note3399">[3399]</a>I must refer you to a more convenient place. +</div> +<div class="member"> +<h3><a name="2.2.6"></a>MEMB. VI.</h3> +<div class="subsection"> +<h4><a name="2.2.6.1"></a>SUBSECT. I.—<i>Perturbations of the mind rectified. From himself, by resisting to the utmost, confessing his grief to a friend, &c.</i></h4> + +<p>Whosoever he is that shall hope to cure this malady in himself or any +other, must first rectify these passions and perturbations of the mind: the +chiefest cure consists in them. A quiet mind is that <span lang="la">voluptas</span>, or <span lang="la">summum +bonum</span> of Epicurus, <span lang="la">non dolere, curis vacare, animo tranquillo esse</span>, not +to grieve, but to want cares, and have a quiet soul, is the only pleasure +of the world, as Seneca truly recites his opinion, not that of eating and +drinking, which injurious Aristotle maliciously puts upon him, and for +which he is still mistaken, <span lang="la">male audit et vapulat</span>, slandered without a +cause, and lashed by all posterity. <a href="#note3400">[3400]</a>“Fear and sorrow, therefore, are +especially to be avoided, and the mind to be mitigated with mirth, +constancy, good hope; vain terror, bad objects are to be removed, and all +such persons in whose companies they be not well pleased.” Gualter Bruel. +Fernelius, <span class="cite">consil. 43.</span> Mercurialis, <span class="cite">consil. 6.</span> Piso, Jacchinus, <span class="cite">cap. +15. in 9. Rhasis</span>, Capivaccius, Hildesheim, &c., all inculcate this as an +especial means of their cure, that their <a href="#note3401">[3401]</a>“minds be quietly pacified, +vain conceits diverted, if it be possible, with terrors, cares,” <a href="#note3402">[3402]</a> +“fixed studies, cogitations, and whatsoever it is that shall any way molest +or trouble the soul,” because that otherwise there is no good to be done. +<a href="#note3403">[3403]</a>“The body's mischiefs,” as Plato proves, “proceed from the soul: and +if the mind be not first satisfied, the body can never be cured.” +Alcibiades raves (saith <a href="#note3404">[3404]</a>Maximus Tyrius) and is sick, his furious +desires carry him from Lyceus to the pleading place, thence to the sea, so +into Sicily, thence to Lacedaemon, thence to Persia, thence to Samos, then +again to Athens; Critias tyranniseth over all the city; Sardanapalus is +lovesick; these men are ill-affected all, and can never be cured, till +their minds be otherwise qualified. Crato, therefore, in that often-cited +Counsel of his for a nobleman his patient, when he had sufficiently +informed him in diet, air, exercise, Venus, sleep, concludes with these as +matters of greatest moment, <span lang="la">Quod reliquum est, animae accidentia +corrigantur</span>, from which alone proceeds melancholy; they are the fountain, +the subject, the hinges whereon it turns, and must necessarily be reformed. +<a href="#note3405">[3405]</a>“For anger stirs choler, heats the blood and vital spirits; sorrow +on the other side refrigerates the body, and extinguisheth natural heat, +overthrows appetite, hinders concoction, dries up the temperature, and +perverts the understanding:” fear dissolves the spirits, infects the heart, +attenuates the soul: and for these causes all passions and perturbations +must, to the uttermost of our power and most seriously, be removed. +Aelianus Montaltus attributes so much to them, <a href="#note3406">[3406]</a>“that he holds the +rectification of them alone to be sufficient to the cure of melancholy in +most patients.” Many are fully cured when they have seen or heard, &c., +enjoy their desires, or be secured and satisfied in their minds; Galen, the +common master of them all, from whose fountain they fetch water, brags, +<span class="cite">lib. 1. de san. tuend.</span>, that he, for his part, hath cured divers of this +infirmity, <span lang="la">solum animis ad rectum institutis</span>, by right settling alone of +their minds. + +<p>Yea, but you will here infer, that this is excellent good indeed if it +could be done; but how shall it be effected, by whom, what art, what means? +<span lang="la">hic labor, hoc opus est.</span> 'Tis a natural infirmity, a most powerful +adversary, all men are subject to passions, and melancholy above all +others, as being distempered by their innate humours, abundance of choler +adust, weakness of parts, outward occurrences; and how shall they be +avoided? The wisest men, greatest philosophers of most excellent wit, +reason, judgment, divine spirits, cannot moderate themselves in this +behalf; such as are sound in body and mind, Stoics, heroes, Homer's gods, +all are passionate, and furiously carried sometimes; and how shall we that +are already crazed, <span lang="la">fracti animis</span>, sick in body, sick in mind, resist? we +cannot perform it. You may advise and give good precepts, as who cannot? +But how shall they be put in practice? I may not deny but our passions are +violent, and tyrannise of us, yet there be means to curb them; though they +be headstrong, they may be tamed, they may be qualified, if he himself or +his friends will but use their honest endeavours, or make use of such +ordinary helps as are commonly prescribed. + +<p>He himself (I say); from the patient himself the first and chiefest remedy +must be had; for if he be averse, peevish, waspish, give way wholly to his +passions, will not seek to be helped, or be ruled by his friends, how is it +possible he should be cured? But if he be willing at least, gentle, +tractable, and desire his own good, no doubt but he may <span lang="la">magnam morbi +deponere partem</span>, be eased at least, if not cured. He himself must do his +utmost endeavour to resist and withstand the beginnings. <span lang="la">Principiis +obsta</span>, “Give not water passage, no not a little,” <span class="bibcite">Ecclus. xxv. 27</span>. If they +open a little, they will make a greater breach at length. Whatsoever it is +that runneth in his mind, vain conceit, be it pleasing or displeasing, +which so much affects or troubleth him, <a href="#note3407">[3407]</a>“by all possible means he +must withstand it, expel those vain, false, frivolous imaginations, absurd +conceits, feigned fears and sorrows; from which,” saith Piso, “this disease +primarily proceeds, and takes his first occasion or beginning, by doing +something or other that shall be opposite unto them, thinking of something +else, persuading by reason, or howsoever to make a sudden alteration of +them.” Though he have hitherto run in a full career, and precipitated +himself, following his passions, giving reins to his appetite, let him now +stop upon a sudden, curb himself in; and as <a href="#note3408">[3408]</a>Lemnius adviseth, +“strive against with all his power, to the utmost of his endeavour, and not +cherish those fond imaginations, which so covertly creep into his mind, +most pleasing and amiable at first, but bitter as gall at last, and so +headstrong, that by no reason, art, counsel, or persuasion, they may be +shaken off.” Though he be far gone, and habituated unto such fantastical +imaginations, yet as <a href="#note3409">[3409]</a>Tully and Plutarch advise, let him oppose, +fortify, or prepare himself against them, by premeditation, reason, or as +we do by a crooked staff, bend himself another way. +<div class="poem" lang="la"> +<div class="line"><a href="#note3410">[3410]</a>Tu tamen interea effugito quae tristia mentem</div> +<div class="line">Solicitant, procul esse jube curasque metumque</div> +<div class="line">Pallentum, ultrices iras, sint omnia laeta.</div> +</div> +<div class="poem"> +<div class="line">In the meantime expel them from thy mind,</div> +<div class="line">Pale fears, sad cares, and griefs which do it grind,</div> +<div class="line">Revengeful anger, pain and discontent,</div> +<div class="line">Let all thy soul be set on merriment.</div> +</div> +<span lang="la">Curas tolle graves, irasci crede profanum</span>. If it be idleness hath caused +this infirmity, or that he perceive himself given to solitariness, to walk +alone, and please his mind with fond imaginations, let him by all means +avoid it; 'tis a bosom enemy, 'tis delightsome melancholy, a friend in +show, but a secret devil, a sweet poison, it will in the end be his +undoing; let him go presently, task or set himself a work, get some good +company. If he proceed, as a gnat flies about a candle, so long till at +length he burn his bodv, so in the end he will undo himself: if it be any +harsh object, ill company, let him presently go from it. If by his own +default, through ill diet, bad air, want of exercise, &c., let him now +begin to reform himself. “It would be a perfect remedy against all +corruption, if,” as <a href="#note3411">[3411]</a>Roger Bacon hath it, “we could but moderate +ourselves in those six non-natural things.” <a href="#note3412">[3412]</a>“If it be any disgrace, +abuse, temporal loss, calumny, death of friends, imprisonment, banishment, +be not troubled with it, do not fear, be not angry, grieve not at it, but +with all courage sustain it.” (Gordonius, <span class="cite">lib. 1. c. 15. de conser. +vit.</span>) <span lang="la">Tu contra audentior ito</span>. <a href="#note3413">[3413]</a>If it be sickness, ill success, or +any adversity that hath caused it, oppose an invincible courage, “fortify +thyself by God's word, or otherwise,” <span lang="la">mala bonis persuadenda</span>, set +prosperity against adversity, as we refresh our eyes by seeing some +pleasant meadow, fountain, picture, or the like: recreate thy mind by some +contrary object, with some more pleasing meditation divert thy thoughts. + +<p>Yea, but you infer again, <span lang="la">facile consilium damus aliis</span>, we can easily +give counsel to others; every man, as the saying is, can tame a shrew but +he that hath her; <span lang="la">si hic esses, aliter sentires</span>; if you were in our +misery, you would find it otherwise, 'tis not so easily performed. We know +this to be true; we should moderate ourselves, but we are furiously +carried, we cannot make use of such precepts, we are overcome, sick, <span lang="la">male +sani</span>, distempered and habituated to these courses, we can make no +resistance; you may as well bid him that is diseased not to feel pain, as a +melancholy man not to fear, not to be sad: 'tis within his blood, his +brains, his whole temperature, it cannot be removed. But he may choose +whether he will give way too far unto it, he may in some sort correct +himself. A philosopher was bitten with a mad dog, and as the nature of that +disease is to abhor all waters, and liquid things, and to think still they +see the picture of a dog before them: he went for all this, <span lang="la">reluctante +se</span>, to the bath, and seeing there (as he thought) in the water the picture +of a dog, with reason overcame this conceit, <span lang="la">quid cani cum balneo</span>? what +should a dog do in a bath? a mere conceit. Thou thinkest thou hearest and +seest devils, black men, &c., 'tis not so, 'tis thy corrupt fantasy; settle +thine imagination, thou art well. Thou thinkest thou hast a great nose, +thou art sick, every man observes thee, laughs thee to scorn; persuade +thyself 'tis no such matter: this is fear only, and vain suspicion. Thou +art discontent, thou art sad and heavy; but why? upon what ground? consider +of it: thou art jealous, timorous, suspicious; for what cause? examine it +thoroughly, thou shalt find none at all, or such as is to be contemned; +such as thou wilt surely deride, and contemn in thyself, when it is past. +Rule thyself then with reason, satisfy thyself, accustom thyself, wean +thyself from such fond conceits, vain fears, strong imaginations, restless +thoughts. Thou mayst do it; <span lang="la">Est in nobis assuescere</span> (as Plutarch saith), +we may frame ourselves as we will. As he that useth an upright shoe, may +correct the obliquity, or crookedness, by wearing it on the other side; we +may overcome passions if we will. <span lang="la">Quicquid sibi imperavit animus obtinuit</span> +(as <a href="#note3414">[3414]</a>Seneca saith) <span lang="la">nulli tam feri affectus, ut non disciplina +perdomentur</span>, whatsoever the will desires, she may command: no such cruel +affections, but by discipline they may be tamed; voluntarily thou wilt not +do this or that, which thou oughtest to do, or refrain, &c., but when thou +art lashed like a dull jade, thou wilt reform it: fear of a whip will make +thee do, or not do. Do that voluntarily then which thou canst do, and must +do by compulsion; thou mayst refrain if thou wilt, and master thine +affections. <a href="#note3415">[3415]</a>“As in a city” (saith Melancthon) “they do by stubborn +rebellious rogues, that will not submit themselves to political judgment, +compel them by force; so must we do by our affections. If the heart will +not lay aside those vicious motions, and the fantasy those fond +imaginations, we have another form of government to enforce and refrain our +outward members, that they be not led by our passions.” If appetite will +not obey, let the moving faculty overrule her, let her resist and compel +her to do otherwise. In an ague the appetite would drink; sore eyes that +itch would be rubbed; but reason saith no, and therefore the moving faculty +will not do it. Our fantasy would intrude a thousand fears, suspicions, +chimeras upon us, but we have reason to resist, yet we let it be overborne +by our appetite; <a href="#note3416">[3416]</a>“imagination enforceth spirits, which, by an +admirable league of nature, compel the nerves to obey, and they our several +limbs:” we give too much way to our passions. And as to him that is sick of +an ague, all things are distasteful and unpleasant, <span lang="la">non ex cibi vitio</span> +saith Plutarch, not in the meat, but in our taste: so many things are +offensive to us, not of themselves, but out of our corrupt judgment, +jealousy, suspicion, and the like: we pull these mischiefs upon our own +heads. + +<p>If then our judgment be so depraved, our reason overruled, will +precipitated, that we cannot seek our own good, or moderate ourselves, as +in this disease commonly it is, the best way for ease is to impart our +misery to some friend, not to smother it up in our own breast: <span lang="la">aliter +vitium crescitque tegendo</span>, &c., and that which was most offensive to us, a +cause of fear and grief, <span lang="la">quod nunc te coquit</span>, another hell; for <a href="#note3417">[3417]</a> +<span lang="la">strangulat inclusus dolor atque exaestuat intus</span>, grief concealed strangles +the soul; but when as we shall but impart it to some discreet, trusty, +loving friend, it is <a href="#note3418">[3418]</a>instantly removed, by his counsel happily, +wisdom, persuasion, advice, his good means, which we could not otherwise +apply unto ourselves. A friend's counsel is a charm, like mandrake wine, +<span lang="la">curas sopit</span>; and as a <a href="#note3419">[3419]</a>bull that is tied to a fig-tree becomes +gentle on a sudden (which some, saith <a href="#note3420">[3420]</a>Plutarch, interpret of good +words), so is a savage, obdurate heart mollified by fair speeches. “All +adversity finds ease in complaining” (as <a href="#note3421">[3421]</a>Isidore holds), “and 'tis a +solace to relate it,” <a href="#note3422">[3422]</a><span lang="gr">Ἀγαθὴ δε παραίφασις ἐστὶν ἐταίρου</span>. +Friends' confabulations are comfortable at all times, as fire in winter, +shade in summer, <span lang="la">quale sopor fessis in gramine</span>, meat and drink to him +that is hungry or athirst; Democritus's collyrium is not so sovereign to +the eyes as this is to the heart; good words are cheerful and powerful of +themselves, but much more from friends, as so many props, mutually +sustaining each other like ivy and a wall, which Camerarius hath well +illustrated in an emblem. <span lang="la">Lenit animum simplex vel saepe narratio</span>, the +simple narration many times easeth our distressed mind, and in the midst of +greatest extremities; so diverse have been relieved, by <a href="#note3423">[3423]</a>exonerating +themselves to a faithful friend: he sees that which we cannot see for +passion and discontent, he pacifies our minds, he will ease our pain, +assuage our anger; <span lang="la">quanta inde voluptas, quanta securitas</span>, Chrysostom +adds, what pleasure, what security by that means! <a href="#note3424">[3424]</a>“Nothing so +available, or that so much refresheth the soul of man.” Tully, as I +remember, in an epistle to his dear friend Atticus, much condoles the +defect of such a friend. <a href="#note3425">[3425]</a>“I live here” (saith he) “in a great city, +where I have a multitude of acquaintance, but not a man of all that company +with whom I dare familiarly breathe, or freely jest. Wherefore I expect +thee, I desire thee, I send for thee; for there be many things which +trouble and molest me, which had I but thee in presence, I could quickly +disburden myself of in a walking discourse.” The like, peradventure, may he +and he say with that old man in the comedy, +<div class="poem" lang="la"> +<div class="line"><a href="#note3426">[3426]</a>Nemo est meorum amicorum hodie,</div> +<div class="line">Apud quem expromere occulta mea audeam.</div> +</div> +and much inconvenience may both he and he suffer in the meantime by it. He +or he, or whosoever then labours of this malady, by all means let him get +some trusty friend, <a href="#note3427">[3427]</a><span lang="la">Semper habens Pylademque aliquem qui curet +Orestem</span>, a Pylades, to whom freely and securely he may open himself. For +as in all other occurrences, so it is in this, <span lang="la">Si quis in coelum +ascendisset</span>, &c. as he said in <a href="#note3428">[3428]</a>Tully, if a man had gone to heaven, +“seen the beauty of the skies,” stars errant, fixed, &c., <span lang="la">insuavis erit +admiratio</span>, it will do him no pleasure, except he have somebody to impart +what he hath seen. It is the best thing in the world, as <a href="#note3429">[3429]</a>Seneca +therefore adviseth in such a case, “to get a trusty friend, to whom we may +freely and sincerely pour out our secrets; nothing so delighteth and easeth +the mind, as when we have a prepared bosom, to which our secrets may +descend, of whose conscience we are assured as our own, whose speech may +ease our succourless estate, counsel relieve, mirth expel our mourning, and +whose very sight may be acceptable unto us.” It was the counsel which that +politic <a href="#note3430">[3430]</a>Comineus gave to all princes, and others distressed in +mind, by occasion of Charles Duke of Burgundy, that was much perplexed, +“first to pray to God, and lay himself open to him, and then to some +special friend, whom we hold most dear, to tell all our grievances to him; +nothing so forcible to strengthen, recreate, and heal the wounded soul of a +miserable man.” +</div> +<div class="subsection"> +<h4><a name="2.2.6.2"></a>SUBSECT. II.—<i>Help from friends by counsel, comfort, fair and foul means, witty devices, satisfaction, alteration of his course of life, removing objects, &c.</i></h4> + +<p>When the patient of himself is not able to resist, or overcome these +heart-eating passions, his friends or physician must be ready to supply +that which is wanting. <span lang="la">Suae erit humanitatis et sapientiae</span> (which <a href="#note3431">[3431]</a> +Tully enjoineth in like case) <span lang="la">siquid erratum, curare, aut improvisum, sua +diligentia corrigere.</span> They must all join; <span lang="la">nec satis medico</span>, saith <a href="#note3432">[3432]</a> +Hippocrates, <span lang="la">suum fecisse officium, nisi suum quoque aegrotus, suum +astantes</span>, &c. First, they must especially beware, a melancholy +discontented person (be it in what kind of melancholy soever) never be left +alone or idle: but as physicians prescribe physic, <span lang="la">cum custodia</span>, let them +not be left unto themselves, but with some company or other, lest by that +means they aggravate and increase their disease; <span lang="la">non oportet aegros +humjusmodi esse solos vel inter ignotos, vel inter eos quos non amant aut +negligunt</span>, as Rod. a Fonseca, <span class="cite">tom. 1. consul. 35.</span> prescribes. +<span lang="la">Lugentes custodire solemus</span> (saith <a href="#note3433">[3433]</a>Seneca) <span lang="la">ne solitudine male +utantur</span>; we watch a sorrowful person, lest he abuse his solitariness, and +so should we do a melancholy man; set him about some business, exercise or +recreation, which may divert his thoughts, and still keep him otherwise +intent; for his fantasy is so restless, operative and quick, that if it be +not in perpetual action, ever employed, it will work upon itself, +melancholise, and be carried away instantly, with some fear, jealousy, +discontent, suspicion, some vain conceit or other. If his weakness be such +that he cannot discern what is amiss, correct, or satisfy, it behoves them +by counsel, comfort, or persuasion, by fair or foul means, to alienate his +mind, by some artificial invention, or some contrary persuasion, to remove +all objects, causes, companies, occasions, as may any ways molest him, to +humour him, please him, divert him, and if it be possible, by altering his +course of life, to give him security and satisfaction. If he conceal his +grievances, and will not be known of them, <a href="#note3434">[3434]</a>“they must observe by his +looks, gestures, motions, fantasy, what it is that offends,” and then to +apply remedies unto him: many are instantly cured, when their minds are +satisfied. <a href="#note3435">[3435]</a>Alexander makes mention of a woman, “that by reason of +her husband's long absence in travel, was exceeding peevish and melancholy, +but when she heard her husband was returned, beyond all expectation, at the +first sight of him, she was freed from all fear, without help of any other +physic restored to her former health.” Trincavellius, <span class="cite">consil. 12. lib. +1.</span> hath such a story of a Venetian, that being much troubled with +melancholy, <a href="#note3436">[3436]</a>“and ready to die for grief, when he heard his wife was +brought to bed of a son, instantly recovered.” As Alexander concludes, +<a href="#note3437">[3437]</a>“If our imaginations be not inveterate, by this art they may be +cured, especially if they proceed from such a cause.” No better way to +satisfy, than to remove the object, cause, occasion, if by any art or means +possible we may find it out. If he grieve, stand in fear, be in suspicion, +suspense, or any way molested, secure him, <span lang="la">Solvitur malum</span>, give him +satisfaction, the cure is ended; alter his course of life, there needs no +other physic. If the party be sad, or otherwise affected, “consider” (saith +<a href="#note3438">[3438]</a>Trallianus) “the manner of it, all circumstances, and forthwith make +a sudden alteration,” by removing the occasions, avoid all terrible +objects, heard or seen, <a href="#note3439">[3439]</a>“monstrous and prodigious aspects,” tales of +devils, spirits, ghosts, tragical stories; to such as are in fear they +strike a great impression, renewed many times, and recall such chimeras and +terrible fictions into their minds. <a href="#note3440">[3440]</a>“Make not so much as mention of +them in private talk, or a dumb show tending to that purpose: such things” +(saith Galateus) “are offensive to their imaginations.” And to those that +are now in sorrow, <a href="#note3441">[3441]</a>Seneca “forbids all sad companions, and such as +lament; a groaning companion is an enemy to quietness.” <a href="#note3442">[3442]</a>“Or if there +be any such party, at whose presence the patient is not well pleased, he +must be removed: gentle speeches, and fair means, must first be tried; no +harsh language used, or uncomfortable words; and not expel, as some do, one +madness with another; he that so doth, is madder than the patient himself:” +all things must be quietly composed; <span lang="la">eversa non evertenda, sed erigenda</span>, +things down must not be dejected, but reared, as Crato counselleth; <a href="#note3443">[3443]</a> +“he must be quietly and gently used,” and we should not do anything against +his mind, but by little and little effect it. As a horse that starts at a +drum or trumpet, and will not endure the shooting of a piece, may be so +manned by art, and animated, that he cannot only endure, but is much more +generous at the hearing of such things, much more courageous than before, +and much delighteth in it: they must not be reformed <span lang="la">ex abrupto</span>, but by +all art and insinuation, made to such companies, aspects, objects they +could not formerly away with. Many at first cannot endure the sight of a +green wound, a sick man, which afterward become good chirurgeons, bold +empirics: a horse starts at a rotten post afar off, which coming near he +quietly passeth. 'Tis much in the manner of making such kind of persons, be +they never so averse from company, bashful, solitary, timorous, they may be +made at last with those Roman matrons, to desire nothing more than in a +public show, to see a full company of gladiators breathe out their last. + +<p>If they may not otherwise be accustomed to brook such distasteful and +displeasing objects, the best way then is generally to avoid them. +Montanus, <span class="cite">consil. 229.</span> to the Earl of Montfort, a courtier, and his +melancholy patient, adviseth him to leave the court, by reason of those +continual discontents, crosses, abuses, <a href="#note3444">[3444]</a>“cares, suspicions, +emulations, ambition, anger, jealousy, which that place afforded, and which +surely caused him to be so melancholy at the first:” <span lang="la">Maxima quaeque domus +servis est plena superbis</span>; a company of scoffers and proud jacks are +commonly conversant and attend in such places, and able to make any man +that is of a soft, quiet disposition (as many times they do) <span lang="la">ex stulto +insanum</span>, if once they humour him, a very idiot, or stark mad. A thing too +much practised in all common societies, and they have no better sport than +to make themselves merry by abusing some silly fellow, or to take advantage +of another man's weakness. In such cases as in a plague, the best remedy is +<span lang="la">cito longe tarde</span>: (for to such a party, especially if he be apprehensive, +there can be no greater misery) to get him quickly gone far enough off, and +not to be overhasty in his return. If he be so stupid that he do not +apprehend it, his friends should take some order, and by their discretion +supply that which is wanting in him, as in all other cases they ought to +do. If they see a man melancholy given, solitary, averse from company, +please himself with such private and vain meditations, though he delight in +it, they ought by all means seek to divert him, to dehort him, to tell him +of the event and danger that may come of it. If they see a man idle, that +by reason of his means otherwise will betake himself to no course of life, +they ought seriously to admonish him, he makes a noose to entangle himself, +his want of employment will be his undoing. If he have sustained any great +loss, suffered a repulse, disgrace, &c., if it be possible, relieve him. If +he desire aught, let him be satisfied; if in suspense, fear, suspicion, let +him be secured: and if it may conveniently be, give him his heart's +content; for the body cannot be cured till the mind be satisfied. <a href="#note3445">[3445]</a> +Socrates, in Plato, would prescribe no physic for Charmides' headache, +“till first he had eased his troubled mind; body and soul must be cured +together, as head and eyes.” +<div class="poem" lang="la"> +<div class="line"><a href="#note3446">[3446]</a>Oculum non curabis sine toto capite,</div> +<div class="line">Nec caput sine toto corpora,</div> +<div class="line">Nec totum corpus sine anima.</div> +</div> +If that may not be hoped or expected, yet ease him with comfort, cheerful +speeches, fair promises, and good words, persuade him, advise him. “Many,” +saith <a href="#note3447">[3447]</a>Galen, “have been cured by good counsel and persuasion alone.” +“Heaviness of the heart of man doth bring it down, but a good word rejoiceth +it,” <span class="bibcite">Prov. xii. 25.</span> “And there is he that speaketh words like the pricking +of a sword, but the tongue of a wise man is health,” <span class="bibcite">ver. 18.</span> <span lang="la">Oratio, +namque saucii animi est remedium</span>, a gentle speech is the true cure of a +wounded soul, as <a href="#note3448">[3448]</a>Plutarch contends out of Aeschylus and Euripides: +“if it be wisely administered it easeth grief and pain, as diverse remedies +do many other diseases.” 'Tis <span lang="la">incantationis instar</span>, a charm, <span lang="la">aestuantis +animi refrigerium</span>, that true Nepenthe of Homer, which was no Indian plant, +or feigned medicine, which Epidamna, Thonis' wife, sent Helena for a token, +as Macrobius, <span class="cite">7. Saturnal.</span> Goropius <span class="cite">Hermat. lib. 9.</span> Greg. Nazianzen, +and others suppose, but opportunity of speech: for Helena's bowl, Medea's +unction, Venus's girdle, Circe's cup, cannot so enchant, so forcibly move +or alter as it doth. A letter sent or read will do as much; <span lang="la">multum allevor +quum tuas literas lego</span>, I am much eased, as <a href="#note3449">[3449]</a>Tully wrote to +Pomponius Atticus, when I read thy letters, and as Julianus the Apostate +once signified to Maximus the philosopher; as Alexander slept with Homer's +works, so do I with thine epistles, <span lang="la">tanquam Paeoniis medicamentis, easque +assidue tanquam, recentes et novas iteramus; scribe ergo, et assidue +scribe</span>, or else come thyself; <span lang="la">amicus ad amicum venies</span>. Assuredly a wise +and well-spoken man may do what he will in such a case; a good orator +alone, as <a href="#note3450">[3450]</a>Tully holds, can alter affections by power of his +eloquence, “comfort such as are afflicted, erect such as are depressed, +expel and mitigate fear, lust, anger,” &c. And how powerful is the charm of +a discreet and dear friend? <span lang="la">Ille regit dictis animos et temperat iras</span>. +What may not he effect? As <a href="#note3451">[3451]</a>Chremes told Menedemus, “Fear not, +conceal it not, O friend! but tell me what it is that troubles thee, and I +shall surely help thee by comfort, counsel, or in the matter itself.” <a href="#note3452">[3452]</a> +Arnoldus, <span class="cite">lib. 1. breviar. cap. 18.</span> speaks of a usurer in his time, +that upon a loss, much melancholy and discontent, was so cured. As +imagination, fear, grief, cause such passions, so conceits alone, rectified +by good hope, counsel, &c., are able again to help: and 'tis incredible how +much they can do in such a case, as <a href="#note3453">[3453]</a>Trincavellius illustrates by an +example of a patient of his; Porphyrius, the philosopher, in Plotinus's +life (written by him), relates, that being in a discontented humour through +insufferable anguish of mind, he was going to make away himself: but +meeting by chance his master Plotinus, who perceiving by his distracted +looks all was not well, urged him to confess his grief: which when he had +heard, he used such comfortable speeches, that he redeemed him <span lang="la">e faucibus +Erebi</span>, pacified his unquiet mind, insomuch that he was easily reconciled +to himself, and much abashed to think afterwards that he should ever +entertain so vile a motion. By all means, therefore, fair promises, good +words, gentle persuasions, are to be used, not to be too rigorous at first, +<a href="#note3454">[3454]</a>“or to insult over them, not to deride, neglect, or contemn,” but +rather, as Lemnius exhorteth, “to pity, and by all plausible means to seek +to redress them:” but if satisfaction may not be had, mild courses, +promises, comfortable speeches, and good counsel will not take place; then +as Christophorus a Vega determines, <span class="cite">lib. 3. cap. 14. de Mel.</span> to +handle them more roughly, to threaten and chide, saith <a href="#note3455">[3455]</a>Altomarus, +terrify sometimes, or as Salvianus will have them, to be lashed and +whipped, as we do by a starting horse, <a href="#note3456">[3456]</a>that is affrighted without a +cause, or as <a href="#note3457">[3457]</a>Rhasis adviseth, “one while to speak fair and flatter, +another while to terrify and chide, as they shall see cause.” + +<p>When none of these precedent remedies will avail, it will not be amiss, +which Savanarola and Aelian Montaltus so much commend, <span lang="la">clavum clavo +pellere</span>, <a href="#note3458">[3458]</a>“to drive out one passion with another, or by some +contrary passion,” as they do bleeding at nose by letting blood in the arm, +to expel one fear with another, one grief with another. <a href="#note3459">[3459]</a> +Christophorus a Vega accounts it rational physic, <span lang="la">non alienum a ratione</span>: +and Lemnius much approves it, “to use a hard wedge to a hard knot,” to +drive out one disease with another, to pull out a tooth, or wound him, to +geld him, saith <a href="#note3460">[3460]</a>Platerus, as they did epileptical patients of old, +because it quite alters the temperature, that the pain of the one may +mitigate the grief of the other; <a href="#note3461">[3461]</a>“and I knew one that was so cured +of a quartan ague, by the sudden coming of his enemies upon him.” If we may +believe <a href="#note3462">[3462]</a>Pliny, whom Scaliger calls <span lang="la">mendaciorum patrem</span>, the father +of lies, Q. Fabius Maximus, that renowned consul of Rome, in a battle +fought with the king of the Allobroges, at the river Isaurus, was so rid of +a quartan ague. Valesius, in his controversies, holds this an excellent +remedy, and if it be discreetly used in this malady, better than any +physic. + +<p>Sometimes again by some <a href="#note3463">[3463]</a>feigned lie, strange news, witty device, +artificial invention, it is not amiss to deceive them. <a href="#note3464">[3464]</a>“As they hate +those,” saith Alexander, “that neglect or deride, so they will give ear to +such as will soothe them up. If they say they have swallowed frogs or a +snake, by all means grant it, and tell them you can easily cure it;” 'tis an +ordinary thing. Philodotus, the physician, cured a melancholy king, that +thought his head was off, by putting a leaden cap thereon; the weight made +him perceive it, and freed him of his fond imagination. A woman, in the +said Alexander, swallowed a serpent as she thought; he gave her a vomit, +and conveyed a serpent, such as she conceived, into the basin; upon the +sight of it she was amended. The pleasantest dotage that ever I read, saith +<a href="#note3465">[3465]</a>Laurentius, was of a gentleman at Senes in Italy, who was afraid to +piss, lest all the town should be drowned; the physicians caused the bells +to be rung backward, and told him the town was on fire, whereupon he made +water, and was immediately cured. Another supposed his nose so big that he +should dash it against the wall if he stirred; his physician took a great +piece of flesh, and holding it in his hand, pinched him by the nose, making +him believe that flesh was cut from it. Forestus, <span class="cite">obs. lib. 1.</span> had a +melancholy patient, who thought he was dead, <a href="#note3466">[3466]</a>“he put a fellow in a +chest, like a dead man, by his bedside, and made him rear himself a little, +and eat: the melancholy man asked the counterfeit, whether dead men use to +eat meat? He told him yea; whereupon he did eat likewise and was cured.” +Lemnius, <span class="cite">lib. 2. cap. 6. de 4. complex</span>, hath many such instances, +and Jovianus Pontanus, <span class="cite">lib. 4. cap. 2. of Wisd.</span> of the like; but +amongst the rest I find one most memorable, registered in the <a href="#note3467">[3467]</a>French +chronicles of an advocate of Paris before mentioned, who believed verily he +was dead, &c. I read a multitude of examples of melancholy men cured by +such artificial inventions. +</div> +<div class="subsection"> +<h4><a name="2.2.6.3"></a>SUBSECT. III.—<i>Music a remedy</i>.</h4> + +<p>Many and sundry are the means which philosophers and physicians have +prescribed to exhilarate a sorrowful heart, to divert those fixed and +intent cares and meditations, which in this malady so much offend; but in +my judgment none so present, none so powerful, none so apposite as a cup of +strong drink, mirth, music, and merry company. <span class="bibcite">Ecclus. xl. 20.</span> “Wine and +music rejoice the heart.” <a href="#note3468">[3468]</a>Rhasis, <span class="cite">cont. 9. Tract. 15.</span> Altomarus, +<span class="cite">cap. 7.</span> Aelianus Montaltus, <span class="cite">c. 26.</span> Ficinus, Bened. Victor. Faventinus +are almost immoderate in the commendation of it; a most forcible medicine +<a href="#note3469">[3469]</a>Jacchinus calls it: Jason Pratensis, “a most admirable thing, and +worthy of consideration, that can so mollify the mind, and stay those +tempestuous affections of it.” <span lang="la">Musica est mentis medicina moestae</span>, a +roaring-meg against melancholy, to rear and revive the languishing soul; +<a href="#note3470">[3470]</a>“affecting not only the ears, but the very arteries, the vital and +animal spirits, it erects the mind, and makes it nimble.” Lemnius, <span class="cite">instit, +cap. 44.</span> This it will effect in the most dull, severe and sorrowful souls, +<a href="#note3471">[3471]</a>“expel grief with mirth, and if there be any clouds, dust, or dregs +of cares yet lurking in our thoughts, most powerfully it wipes them all +away,” Salisbur. <span class="cite">polit. lib. 1. cap. 6.</span> and that which is more, it will +perform all this in an instant: <a href="#note3472">[3472]</a>“Cheer up the countenance, expel +austerity, bring in hilarity” (Girald. Camb. <span class="cite">cap. 12. Topog. Hiber.</span>) +“inform our manners, mitigate anger;” Athenaeus (<span class="cite">Dipnosophist. lib. 14. +cap. 10.</span>) calleth it an infinite treasure to such as are endowed with it: +<span lang="la">Dulcisonum reficit tristia corda melos</span>, Eobanus Hessus. Many other +properties <a href="#note3473">[3473]</a>Cassiodorus, <span class="cite">epist. 4.</span> reckons up of this our divine +music, not only to expel the greatest griefs, but “it doth extenuate fears +and furies, appeaseth cruelty, abateth heaviness, and to such as are +watchful it causeth quiet rest; it takes away spleen and hatred,” be it +instrumental, vocal, with strings, wind, <a href="#note3474">[3474]</a><span lang="la">Quae, a spiritu, sine +manuum dexteritate gubernetur</span>, &c. it cures all irksomeness and heaviness +of the soul. <a href="#note3475">[3475]</a>Labouring men that sing to their work, can tell as +much, and so can soldiers when they go to fight, whom terror of death +cannot so much affright, as the sound of trumpet, drum, fife, and such like +music animates; <span lang="la">metus enim mortis</span>, as <a href="#note3476">[3476]</a>Censorinus informeth us, +<span lang="la">musica depellitur</span>. “It makes a child quiet,” the nurse's song, and many +times the sound of a trumpet on a sudden, bells ringing, a carman's +whistle, a boy singing some ballad tune early in the streets, alters, +revives, recreates a restless patient that cannot sleep in the night, &c. +In a word, it is so powerful a thing that it ravisheth the soul, <span lang="la">regina +sensuum</span>, the queen of the senses, by sweet pleasure (which is a happy +cure), and corporal tunes pacify our incorporeal soul, <span lang="la">sine ore loquens, +dominatum in animam exercet</span>, and carries it beyond itself, helps, +elevates, extends it. Scaliger, <span class="cite">exercit. 302</span>, gives a reason of these +effects, <a href="#note3477">[3477]</a>“because the spirits about the heart take in that trembling +and dancing air into the body, are moved together, and stirred up with it,” +or else the mind, as some suppose harmonically composed, is roused up at +the tunes of music. And 'tis not only men that are so affected, but almost +all other creatures. You know the tale of Hercules Gallus, Orpheus, and +Amphion, <span lang="la">felices animas</span> Ovid calls them, that could <span lang="la">saxa movere sono +testudinis</span>, &c. make stocks and stones, as well as beasts and other +animals, dance after their pipes: the dog and hare, wolf and lamb; +<span lang="la">vicinumque lupo praebuit agna latus; clamosus graculus, stridula cornix, et +Jovis aquila</span>, as Philostratus describes it in his images, stood all gaping +upon Orpheus; and <a href="#note3478">[3478]</a>trees pulled up by the roots came to hear him, <span lang="la">Et +comitem quercum pinus amica trahit</span>. + +<p>Arion made fishes follow him, which, as common experience evinceth, <a href="#note3479">[3479]</a> +are much affected with music. All singing birds are much pleased with it, +especially nightingales, if we may believe Calcagninus; and bees amongst +the rest, though they be flying away, when they hear any tingling sound, +will tarry behind. <a href="#note3480">[3480]</a>“Harts, hinds, horses, dogs, bears, are +exceedingly delighted with it.” Scal, <span class="cite">exerc. 302.</span> Elephants, Agrippa +adds, <span class="cite">lib. 2. cap. 24.</span> and in Lydia in the midst of a lake there be +certain floating islands (if ye will believe it), that after music will +dance. + +<p>But to leave all declamatory speeches in praise <a href="#note3481">[3481]</a>of divine music, I +will confine myself to my proper subject: besides that excellent power it +hath to expel many other diseases, it is a sovereign remedy against <a href="#note3482">[3482]</a> +despair and melancholy, and will drive away the devil himself. Canus, a +Rhodian fiddler, in <a href="#note3483">[3483]</a>Philostratus, when Apollonius was inquisitive to +know what he could do with his pipe, told him, “That he would make a +melancholy man merry, and him that was merry much merrier than before, a +lover more enamoured, a religious man more devout.” Ismenias the Theban, +<a href="#note3484">[3484]</a>Chiron the centaur, is said to have cured this and many other +diseases by music alone: as now they do those, saith <a href="#note3485">[3485]</a>Bodine, that +are troubled with St. Vitus's Bedlam dance. <a href="#note3486">[3486]</a>Timotheus, the musician, +compelled Alexander to skip up and down, and leave his dinner (like the +tale of the Friar and the Boy), whom Austin, <span class="cite">de civ. Dei, lib. 17. +cap. 14.</span> so much commends for it. Who hath not heard how David's harmony +drove away the evil spirits from king Saul, 1 Sam. xvi. and Elisha when he +was much troubled by importunate kings, called for a minstrel, “and when he +played, the hand of the Lord came upon him,” <span class="bibcite">2 Kings iii.</span> Censorinus <span class="cite">de +natali, cap. 12.</span> reports how Asclepiades the physician helped many frantic +persons by this means, <span lang="la">phreneticorum mentes morbo turbatas</span>—Jason +Pratensis, <span class="cite">cap. de Mania</span>, hath many examples, how Clinias and Empedocles +cured some desperately melancholy, and some mad by this our music. Which +because it hath such excellent virtues, belike <a href="#note3487">[3487]</a>Homer brings in +Phemius playing, and the Muses singing at the banquet of the gods. +Aristotle, <span class="cite">Polit. l. 8. c. 5</span>, Plato <span class="cite">2. de legibus</span>, highly approve it, +and so do all politicians. The Greeks, Romans, have graced music, and made +it one of the liberal sciences, though it be now become mercenary. All +civil Commonwealths allow it: Cneius Manlius (as <a href="#note3488">[3488]</a>Livius relates) +<span lang="la">anno ab urb. cond.</span> 567. brought first out of Asia to Rome singing +wenches, players, jesters, and all kinds of music to their feasts. Your +princes, emperors, and persons of any quality, maintain it in their courts; +no mirth without music. Sir Thomas More, in his absolute Utopian +commonwealth, allows music as an appendix to every meal, and that +throughout, to all sorts. Epictetus calls <span lang="la">mensam mutam praesepe</span>, a table +without music a manger: for “the concert of musicians at a banquet is a +carbuncle set in gold; and as the signet of an emerald well trimmed with +gold, so is the melody of music in a pleasant banquet.” <span class="bibcite">Ecclus. xxxii. 5, 6.</span> +<a href="#note3489">[3489]</a>Louis the Eleventh, when he invited Edward the Fourth to come to +Paris, told him that as a principal part of his entertainment, he should +hear sweet voices of children, Ionic and Lydian tunes, exquisite music, he +should have a —, and the cardinal of Bourbon to be his confessor, which he +used as a most plausible argument: as to a sensual man indeed it is. <a href="#note3490">[3490]</a> +Lucian in his book, <span class="cite">de saltatione</span>, is not ashamed to confess that he took +infinite delight in singing, dancing, music, women's company, and such like +pleasures: “and if thou” (saith he) “didst but hear them play and dance, I +know thou wouldst be so well pleased with the object, that thou wouldst +dance for company thyself, without doubt thou wilt be taken with it.” So +Scaliger ingenuously confesseth, <span class="cite">exercit. 274.</span> <a href="#note3491">[3491]</a>“I am beyond all +measure affected with music, I do most willingly behold them dance, I am +mightily detained and allured with that grace and comeliness of fair women, +I am well pleased to be idle amongst them.” And what young man is not? As +it is acceptable and conducing to most, so especially to a melancholy man. +Provided always, his disease proceed not originally from it, that he be not +some light <span lang="la">inamorato</span>, some idle fantastic, who capers in conceit all the +day long, and thinks of nothing else, but how to make jigs, sonnets, +madrigals, in commendation of his mistress. In such cases music is most +pernicious, as a spur to a free horse will make him run himself blind, or +break his wind; <span lang="la">Incitamentum enim amoris musica</span>, for music enchants, as +Menander holds, it will make such melancholy persons mad, and the sound of +those jigs and hornpipes will not be removed out of the ears a week after. +<a href="#note3492">[3492]</a>Plato for this reason forbids music and wine to all young men, +because they are most part amorous, <span lang="la">ne ignis addatur igni</span>, lest one fire +increase another. Many men are melancholy by hearing music, but it is a +pleasing melancholy that it causeth; and therefore to such as are +discontent, in woe, fear, sorrow, or dejected, it is a most present remedy: +it expels cares, alters their grieved minds, and easeth in an instant. +Otherwise, saith <a href="#note3493">[3493]</a>Plutarch, <span lang="la">Musica magis dementat quam vinum</span>; music +makes some men mad as a tiger; like Astolphos' horn in Ariosto; or +Mercury's golden wand in Homer, that made some wake, others sleep, it hath +divers effects: and <a href="#note3494">[3494]</a>Theophrastus right well prophesied, that +diseases were either procured by music, or mitigated. +</div> +<div class="subsection"> +<h4><a name="2.2.6.4"></a>SUBSECT. IV.—<i>Mirth and merry company, fair objects, remedies</i>.</h4> + +<p>Mirth and merry company may not be separated from music, both concerning +and necessarily required in this business. “Mirth,” (saith <a href="#note3495">[3495]</a>Vives) +“purgeth the blood, confirms health, causeth a fresh, pleasing, and fine +colour,” prorogues life, whets the wit, makes the body young, lively and +fit for any manner of employment. The merrier the heart the longer the +life; “A merry heart is the life of the flesh,” <span class="bibcite">Prov. xiv. 30.</span> “Gladness +prolongs his days,” <span class="bibcite">Ecclus. xxx. 22</span>; and this is one of the three +Salernitan doctors, Dr. Merryman, Dr. Diet, Dr. Quiet, <a href="#note3496">[3496]</a>which cure +all diseases—<span lang="la">Mens hilaris, requies, moderata dieta</span>. <a href="#note3497">[3497]</a>Gomesius, +<span class="cite">praefat. lib. 3. de sal. gen.</span> is a great magnifier of honest mirth, by +which (saith he) “we cure many passions of the mind in ourselves, and in +our friends;” which <a href="#note3498">[3498]</a>Galateus assigns for a cause why we love merry +companions: and well they deserve it, being that as <a href="#note3499">[3499]</a>Magninus holds, +a merry companion is better than any music, and as the saying is, <span lang="la">comes +jucundus in via pro vehiculo</span>, as a wagon to him that is wearied on the +way. <span lang="la">Jucunda confabulatio, sales, joci</span>, pleasant discourse, jests, +conceits, merry tales, <span lang="la">melliti verborum globuli</span>, as Petronius, <a href="#note3500">[3500]</a> +Pliny, <a href="#note3501">[3501]</a>Spondanus, <a href="#note3502">[3502]</a>Caelius, and many good authors plead, are +that sole Nepenthes of Homer, Helena's bowl, Venus's girdle, so renowned of +old <a href="#note3503">[3503]</a>to expel grief and care, to cause mirth and gladness of heart, +if they be rightly understood, or seasonably applied. In a word, +<div class="poem" lang="la"> +<div class="line"><a href="#note3504">[3504]</a>Amor, voluptas, Venus, gaudium,</div> +<div class="line">Jocus, ludus, sermo suavis, suaviatio.</div> +</div> +<div class="poem"> +<div class="line">Gratification, pleasure, love, joy,</div> +<div class="line">Mirth, sport, pleasant words and no alloy,</div> +</div> +are the true Nepenthes. For these causes our physicians generally prescribe +this as a principal engine to batter the walls of melancholy, a chief +antidote, and a sufficient cure of itself. “By all means” (saith <a href="#note3505">[3505]</a> +Mesue) “procure mirth to these men in such things as are heard, seen, +tasted, or smelled, or any way perceived, and let them have all enticements +and fair promises, the sight of excellent beauties, attires, ornaments, +delightsome passages to distract their minds from fear and sorrow, and such +things on which they are so fixed and intent.” <a href="#note3506">[3506]</a>“Let them use hunting, +sports, plays, jests, merry company,” as Rhasis prescribes, “which will not +let the mind be molested, a cup of good drink now and then, hear music, and +have such companions with whom they are especially delighted;” <a href="#note3507">[3507]</a>“merry +tales or toys, drinking, singing, dancing, and whatsoever else may procure +mirth:” and by no means, saith Guianerius, suffer them to be alone. +Benedictus Victorius Faventinus, in his empirics, accounts it an especial +remedy against melancholy, <a href="#note3508">[3508]</a>“to hear and see singing, dancing, +maskers, mummers, to converse with such merry fellows and fair maids.” “For +the beauty of a woman cheereth the countenance,” <span class="bibcite">Ecclus. xxxvi. 22.</span> <a href="#note3509">[3509]</a> +Beauty alone is a sovereign remedy against fear, grief, and all melancholy +fits; a charm, as Peter de la Seine and many other writers affirm, a +banquet itself; he gives instance in discontented Menelaus, that was so +often freed by Helena's fair face: and <a href="#note3510">[3510]</a>Tully, <span class="cite">3 Tusc</span>. cites +Epicurus as a chief patron of this tenet. To expel grief, and procure +pleasure, sweet smells, good diet, touch, taste, embracing, singing, +dancing, sports, plays, and above the rest, exquisite beauties, <span lang="la">quibus +oculi jucunde moventur et animi</span>, are most powerful means, <span lang="la">obvia forma</span>, +to meet or see a fair maid pass by, or to be in company with her. He found +it by experience, and made good use of it in his own person, if Plutarch +belie him not; for he reckons up the names of some more elegant pieces; +<a href="#note3511">[3511]</a>Leontia, Boedina, Hedieia, Nicedia, that were frequently seen in +Epicurus' garden, and very familiar in his house. Neither did he try it +himself alone, but if we may give credit to <a href="#note3512">[3512]</a>Atheneus, he practised +it upon others. For when a sad and sick patient was brought unto him to be +cured, “he laid him on a down bed, crowned him with a garland of +sweet-smelling flowers, in a fair perfumed closet delicately set out, and +after a portion or two of good drink, which he administered, he brought in +a beautiful young <a href="#note3513">[3513]</a>wench that could play upon a lute, sing, and +dance,” &c. Tully, <span class="cite">3. Tusc.</span> scoffs at Epicurus, for this his profane +physic (as well he deserved), and yet Phavorinus and Stobeus highly approve +of it; most of our looser physicians in some cases, to such parties +especially, allow of this; and all of them will have a melancholy, sad, and +discontented person, make frequent use of honest sports, companies, and +recreations, <span lang="la">et incitandos ad Venerem</span>, as <a href="#note3514">[3514]</a>Rodericus a Fonseca +will, <span lang="la">aspectu et contactu pulcherrimarum foeminarum</span>, to be drawn to such +consorts, whether they will or no. Not to be an auditor only, or a +spectator, but sometimes an actor himself. <span lang="la">Dulce est desipere in loco</span>, to +play the fool now and then is not amiss, there is a time for all things. +Grave Socrates would be merry by fits, sing, dance, and take his liquor +too, or else Theodoret belies him; so would old Cato, <a href="#note3515">[3515]</a>Tully by his +own confession, and the rest. Xenophon, in his <span class="cite">Sympos.</span> brings in Socrates +as a principal actor, no man merrier than himself, and sometimes he would +<a href="#note3516">[3516]</a>“ride a cockhorse with his children.”—<span lang="la">equitare in arundine longa</span>. +(Though Alcibiades scoffed at him for it) and well he might; for now and +then (saith Plutarch) the most virtuous, honest, and gravest men will use +feasts, jests, and toys, as we do sauce to our meats. So did Scipio and +Laelius, +<div class="poem" lang="la"> +<div class="line"><a href="#note3517">[3517]</a>Qui ubi se a vulgo et scena in secreta remorant,</div> +<div class="line">Virtus Scipiadae et mitis sapientia Laeli,</div> +<div class="line">Nugari cum illo, et discincti ludere, donec</div> +<div class="line">Decoqueretur olus, soliti———</div> +</div> +<div class="poem"> +<div class="line">Valorous Scipio and gentle Laelius,</div> +<div class="line">Removed from the scene and rout so clamorous,</div> +<div class="line">Were wont to recreate themselves their robes laid by,</div> +<div class="line">Whilst supper by the cook was making ready.</div> +</div> + +<p>Machiavel, in the eighth book of his Florentine history, gives this note of +Cosmo de Medici, the wisest and gravest man of his time in Italy, that he +would <a href="#note3518">[3518]</a>“now and then play the most egregious fool in his carriage, +and was so much given to jesters, players and childish sports, to make +himself merry, that he that should but consider his gravity on the one +part, his folly and lightness on the other, would surely say, there were +two distinct persons in him.” Now methinks he did well in it, though <a href="#note3519">[3519]</a> +Salisburiensis be of opinion, that magistrates, senators, and grave men, +should not descend to lighter sports, <span lang="la">ne respublica ludere videatur</span>: but +as Themistocles, still keep a stern and constant carriage. I commend Cosmo +de Medici and Castruccius Castrucanus, than whom Italy never knew a +worthier captain, another Alexander, if <a href="#note3520">[3520]</a>Machiavel do not deceive us +in his life: “when a friend of his reprehended him for dancing beside his +dignity,” (belike at some cushion dance) he told him again, <span lang="la">qui sapit +interdiu, vix unquam noctii desipit</span>, he that is wise in the day may dote a +little in the night. Paulus Jovius relates as much of Pope Leo Decimus, +that he was a grave, discreet, staid man, yet sometimes most free, and too +open in his sports. And 'tis not altogether <a href="#note3521">[3521]</a>unfit or misbeseeming +the gravity of such a man, if that decorum of time, place, and such +circumstances be observed. <a href="#note3522">[3522]</a><span lang="la">Misce stultitiam consiliis brevem</span>—and +as <a href="#note3523">[3523]</a>he said in an epigram to his wife, I would have every man say to +himself, or to his friend, +<div class="poem"> +<div class="line">Moll, once in pleasant company by chance,</div> +<div class="line">I wished that you for company would dance:</div> +<div class="line">Which you refus'd, and said, your years require,</div> +<div class="line">Now, matron-like, both manners and attire.</div> +<div class="line">Well, Moll, if needs you will be matron-like,</div> +<div class="line">Then trust to this, I will thee matron-like:</div> +<div class="line">Yet so to you my love, may never lessen,</div> +<div class="line">As you for church, house, bed, observe this lesson:</div> +<div class="line">Sit in the church as solemn as a saint,</div> +<div class="line">No deed, word, thought, your due devotion taint:</div> +<div class="line">Veil, if you will, your head, your soul reveal</div> +<div class="line">To him that only wounded souls can heal:</div> +<div class="line">Be in my house as busy as a bee.</div> +<div class="line">Having a sting for every one but me;</div> +<div class="line">Buzzing in every corner, gath'ring honey:</div> +<div class="line">Let nothing waste, that costs or yieldeth money.</div> +<div class="line"><a href="#note3524">[3524]</a>And when thou seest my heart to mirth incline,</div> +<div class="line">Thy tongue, wit, blood, warm with good cheer and wine:</div> +<div class="refrain"> +<div class="line">Then of sweet sports let no occasion scape,</div> +<div class="line">But be as wanton, toying as an ape.</div> +</div> +</div> +Those old <a href="#note3525">[3525]</a>Greeks had their <span lang="la">Lubentiam Deam</span>, goddess of pleasure, and +the Lacedaemonians, instructed from Lycurgus, did <span lang="la">Deo Risui sucrificare</span>, +after their wars especially, and in times of peace, which was used in +Thessaly, as it appears by that of <a href="#note3526">[3526]</a>Apuleius, who was made an +instrument of their laughter himself: <a href="#note3527">[3527]</a>“Because laughter and +merriment was to season their labours and modester life.” <a href="#note3528">[3528]</a><span lang="la">Risus +enim divum atque; hominum est aeterna voluptas</span>. Princes use jesters, +players, and have those masters of revels in their courts. The Romans at +every supper (for they had no solemn dinner) used music, gladiators, +jesters, &c. as <a href="#note3529">[3529]</a>Suetonius relates of Tiberius, Dion of Commodus, and +so did the Greeks. Besides music, in Xenophon's <span class="cite">Sympos.</span> <span lang="la">Philippus ridendi +artifex</span>, Philip, a jester, was brought to make sport. Paulus Jovius, in +the eleventh book of his history, hath a pretty digression of our English +customs, which howsoever some may misconstrue, I, for my part, will +interpret to the best. <a href="#note3530">[3530]</a>“The whole nation beyond all other mortal +men, is most given to banqueting and feasts; for they prolong them many +hours together, with dainty cheer, exquisite music, and facete jesters, and +afterwards they fall a dancing and courting their mistresses, till it be +late in the night.” Volateran gives the same testimony of this island, +commending our jovial manner of entertainment and good mirth, and methinks +he saith well, there is no harm in it; long may they use it, and all such +modest sports. Ctesias reports of a Persian king, that had 150 maids +attending at his table, to play, sing, and dance by turns; and <a href="#note3531">[3531]</a>Lil. +Geraldus of an Egyptian prince, that kept nine virgins still to wait upon +him, and those of most excellent feature, and sweet voices, which +afterwards gave occasion to the Greeks of that fiction of the nine Muses. +The king of Ethiopia in Africa, most of our Asiatic princes have done so +and do; those Sophies, Mogors, Turks, &c. solace themselves after supper +amongst their queens and concubines, <span lang="la">quae jucundioris oblectamenti causa</span> +(<a href="#note3532">[3532]</a>saith mine author) <span lang="la">coram rege psallere et saltare consueverant</span>, +taking great pleasure to see and hear them sing and dance. This and many +such means to exhilarate the heart of men, have been still practised in all +ages, as knowing there is no better thing to the preservation of man's +life. What shall I say, then, but to every melancholy man, +<div class="poem" lang="la"> +<div class="line"><a href="#note3533">[3533]</a>Utere convivis, non tristibus utere amicis,</div> +<div class="line">Quos nugae et risus, et joca salsa juvant.</div> +</div> +<div class="poem"> +<div class="line">Feast often, and use friends not still so sad,</div> +<div class="line">Whose jests and merriments may make thee glad.</div> +</div> +Use honest and chaste sports, scenical shows, plays, games; <a href="#note3534">[3534]</a> +<span lang="la">Accedant juvenumque Chori, mistaeque puellae</span>. And as Marsilius Ficinus +concludes an epistle to Bernard Canisianus, and some other of his friends, +will I this tract to all good students, <a href="#note3535">[3535]</a>“Live merrily, O my friends, +free from cares, perplexity, anguish, grief of mind, live merrily,” +<span lang="la">laetitia caelum vos creavit</span>: <a href="#note3536">[3536]</a>“Again and again I request you to be +merry, if anything trouble your hearts, or vex your souls, neglect and +contemn it,” <a href="#note3537">[3537]</a>“let it pass.” <a href="#note3538">[3538]</a>“And this I enjoin you, not as a +divine alone, but as a physician; for without this mirth, which is the life +and quintessence of physic, medicines, and whatsoever is used and applied +to prolong the life of man, is dull, dead, and of no force.” <span lang="la">Dum fata +sinunt, vivite laeti</span> (Seneca), I say be merry. +<div class="poem" lang="la"> +<div class="line"><a href="#note3539">[3539]</a>Nec lusibus virentem</div> +<div class="line">Viduemus hanc juventam.</div> +</div> +It was Tiresias the prophet's council to <a href="#note3540">[3540]</a>Menippus, that travelled +all the world over, even down to hell itself to seek content, and his last +farewell to Menippus, to be merry. <a href="#note3541">[3541]</a>“Contemn the world” (saith he) “and +count that is in it vanity and toys; this only covet all thy life long; be +not curious, or over solicitous in anything, but with a well composed and +contented estate to enjoy thyself, and above all things to be merry.” +<div class="poem" lang="la"> +<div class="line"><a href="#note3542">[3542]</a>Si Numerus uti censet sine amore jocisque,</div> +<div class="line">Nil est jucundum, vivas in amore jocisque.</div> +</div> +Nothing better (to conclude with Solomon, <span class="bibcite">Eccles. iii. 22</span>), “than that a +man should rejoice in his affairs.” 'Tis the same advice which every +physician in this case rings to his patient, as Capivaccius to his, <a href="#note3543">[3543]</a> +“avoid overmuch study and perturbations of the mind, and as much as in thee +lies live at heart's-ease:” Prosper Calenus to that melancholy Cardinal +Caesius, <a href="#note3544">[3544]</a>“amidst thy serious studies and business, use jests and +conceits, plays and toys, and whatsoever else may recreate thy mind.” +Nothing better than mirth and merry company in this malady. <a href="#note3545">[3545]</a>“It +begins with sorrow” (saith Montanus), “it must be expelled with hilarity.” + +<p>But see the mischief; many men, knowing that merry company is the only +medicine against melancholy, will therefore neglect their business; and in +another extreme, spend all their days among good fellows in a tavern or an +alehouse, and know not otherwise how to bestow their time but in drinking; +malt-worms, men-fishes, or water-snakes, <a href="#note3546">[3546]</a><span lang="la">Qui bibunt solum ranarum +more, nihil comedentes</span>, like so many frogs in a puddle. 'Tis their sole +exercise to eat, and drink; to sacrifice to Volupia, Rumina, Edulica, +Potina, Mellona, is all their religion. They wish for Philoxenus' neck, +Jupiter's trinoctium, and that the sun would stand still as in Joshua's +time, to satisfy their lust, that they might <span lang="la">dies noctesque pergraecari et +bibere</span>. Flourishing wits, and men of good parts, good fashion, and good +worth, basely prostitute themselves to every rogue's company, to take +tobacco and drink, to roar and sing scurrilous songs in base places. +<div class="poem" lang="la"> +<div class="line"><a href="#note3547">[3547]</a>Invenies aliquem cum percussore jacentem,</div> +<div class="line">Permistum nautis, aut furibus, aut fugitivis.</div> +</div> +<p>Which Thomas Erastus objects to Paracelsus, that he would be drinking all +day long with carmen and tapsters in a brothel-house, is too frequent among +us, with men of better note: like Timocreon of Rhodes, <span lang="la">multa bibens, et +multa vorans</span>, &c. They drown their wits, seethe their brains in ale, +consume their fortunes, lose their time, weaken their temperatures, +contract filthy diseases, rheums, dropsies, calentures, tremor, get swollen +jugulars, pimpled red faces, sore eyes, &c.; heat their livers, alter their +complexions, spoil their stomachs, overthrow their bodies; for drink drowns +more than the sea and all the rivers that fall into it (mere funges and +casks), confound their souls, suppress reason, go from Scylla to Charybdis, +and use that which is a help to their undoing. <a href="#note3548">[3548]</a><span lang="la">Quid refert morbo an +ferro pereamve ruina</span>? <a href="#note3549">[3549]</a>When the Black Prince went to set the exiled +king of Castile into his kingdom, there was a terrible battle fought +between the English and the Spanish: at last the Spanish fled, the English +followed them to the river side, where some drowned themselves to avoid +their enemies, the rest were killed. Now tell me what difference is between +drowning and killing? As good be melancholy still, as drunken beasts and +beggars. Company a sole comfort, and an only remedy to all kind of +discontent, is their sole misery and cause of perdition. As Hermione +lamented in Euripides, <span lang="la">malae mulieres me fecerunt malam</span>. Evil company +marred her, may they justly complain, bad companions have been their bane. +For, <a href="#note3550">[3550]</a><span lang="la">malus malum vult ut sit sui similis</span>; one drunkard in a +company, one thief, one whoremaster, will by his goodwill make all the rest +as bad as himself, +<div class="poem" lang="la"> +<div class="line"><a href="#note3551">[3551]</a>———Et si</div> +<div class="line">Nocturnos jures te formidare vapores,</div> +</div> +be of what complexion you will, inclination, love or hate, be it good or +bad, if you come amongst them, you must do as they do; yea, <a href="#note3552">[3552]</a>though +it be to the prejudice of your health, you must drink <span lang="la">venenum pro vino</span>. +And so like grasshoppers, whilst they sing over their cups all summer, they +starve in winter; and for a little vain merriment shall find a sorrowful +reckoning in the end. +</div> +</div> +</div> +<div class="section"> +<div class="member"> +<h3><a name="2.3.1"></a>SECT. III. MEMB. I.</h3> +<h4><i>A Consolatory Digression, containing the Remedies of all manner of Discontents</i>.</h4> + +<p>Because in the preceding section I have made mention of good counsel, +comfortable speeches, persuasion, how necessarily they are required to the +cure of a discontented or troubled mind, how present a remedy they yield, +and many times a sole sufficient cure of themselves; I have thought fit in +this following section, a little to digress (if at least it be to digress +in this subject), to collect and glean a few remedies, and comfortable +speeches out of our best orators, philosophers, divines, and fathers of the +church, tending to this purpose. I confess, many have copiously written of +this subject, Plato, Seneca, Plutarch, Xenophon, Epictetus, Theophrastus, +Xenocrates, Grantor, Lucian, Boethius: and some of late, Sadoletus, Cardan, +Budaeus, Stella, Petrarch, Erasmus, besides Austin, Cyprian, Bernard, &c. +And they so well, that as Hierome in like case said, <span lang="la">si nostrum areret +ingenium, de illorum posset fontibus irrigari</span>, if our barren wits were +dried up, they might be copiously irrigated from those well-springs: and I +shall but <span lang="la">actum agere</span>; yet because these tracts are not so obvious and +common, I will epitomise, and briefly insert some of their divine precepts, +reducing their voluminous and vast treatises to my small scale; for it were +otherwise impossible to bring so great vessels into so little a creek. And +although (as Cardan said of his book <span class="cite">de consol.</span>) <a href="#note3553">[3553]</a>“I know +beforehand, this tract of mine many will contemn and reject; they that are +fortunate, happy, and in flourishing estate, have no need of such +consolatory speeches; they that are miserable and unhappy, think them +insufficient to ease their grieved minds, and comfort their misery:” yet I +will go on; for this must needs do some good to such as are happy, to bring +them to a moderation, and make them reflect and know themselves, by seeing +the inconstancy of human felicity, others' misery; and to such as are +distressed, if they will but attend and consider of this, it cannot choose +but give some content and comfort. <a href="#note3554">[3554]</a>“'Tis true, no medicine can cure +all diseases, some affections of the mind are altogether incurable; yet +these helps of art, physic, and philosophy must not be contemned.” Arrianus +and Plotinus are stiff in the contrary opinion, that such precepts can do +little good. Boethius himself cannot comfort in some cases, they will +reject such speeches like bread of stones, <span lang="la">Insana stultae mentis haec +solatia.</span> <a href="#note3555">[3555]</a> + +<p>“Words add no courage,” which <a href="#note3556">[3556]</a>Catiline once said to his soldiers, “a +captain's oration doth not make a coward a valiant man:” and as Job <a href="#note3557">[3557]</a> +feelingly said to his friends, “you are but miserable comforters all.” 'Tis +to no purpose in that vulgar phrase to use a company of obsolete sentences, +and familiar sayings: as <a href="#note3558">[3558]</a>Plinius Secundus, being now sorrowful and +heavy for the departure of his dear friend Cornelius Rufus, a Roman +senator, wrote to his fellow Tiro in like case, <span lang="la">adhibe solatia, sed nova +aliqua, sed fortia, quae audierim nunquam, legerim nunquam: nam quae +audivi, quae legi omnia, tanto dolore superantur</span>, either say something +that I never read nor heard of before, or else hold thy peace. Most men +will here except trivial consolations, ordinary speeches, and known +persuasions in this behalf will be of small force; what can any man say +that hath not been said? To what end are such paraenetical discourses? you +may as soon remove Mount Caucasus, as alter some men's affections. Yet sure +I think they cannot choose but do some good, and comfort and ease a little, +though it be the same again, I will say it, and upon that hope I will +adventure. <a href="#note3559">[3559]</a><span lang="la">Non meus hic sermo</span>, 'tis not my speech this, but of +Seneca, Plutarch, Epictetus, Austin, Bernard, Christ and his Apostles. If I +make nothing, as <a href="#note3560">[3560]</a>Montaigne said in like case, I will mar nothing; +'tis not my doctrine but my study, I hope I shall do nobody wrong to speak +what I think, and deserve not blame in imparting my mind. If it be not for +thy ease, it may for mine own; so Tully, Cardan, and Boethius wrote <span class="cite">de +consol</span>. as well to help themselves as others; be it as it may I will +essay. + +<p>Discontents and grievances are either general or particular; general are +wars, plagues, dearths, famine, fires, inundations, unseasonable weather, +epidemical diseases which afflict whole kingdoms, territories, cities; or +peculiar to private men, <a href="#note3561">[3561]</a>as cares, crosses, losses, death of +friends, poverty, want, sickness, orbities, injuries, abuses, &c. Generally +all discontent, <a href="#note3562">[3562]</a><span lang="la">homines quatimur fortunae, salo</span>. No condition free, +<span lang="la">quisque suos patimur manes</span>. Even in the midst of our mirth and jollity, +there is some grudging, some complaint; as <a href="#note3563">[3563]</a>he saith, our whole life +is a glycypicron, a bitter sweet passion, honey and gall mixed together, we +are all miserable and discontent, who can deny it? If all, and that it be a +common calamity, an inevitable necessity, all distressed, then as Cardan +infers, <a href="#note3564">[3564]</a>“who art thou that hopest to go free? Why dost thou not +grieve thou art a mortal man, and not governor of the world?” <span lang="la">Ferre quam +sortem patiuntur omnes, Nemo recuset</span>, <a href="#note3565">[3565]</a>“If it be common to all, why +should one man be more disquieted than another?” If thou alone wert +distressed, it were indeed more irksome, and less to be endured; but when +the calamity is common, comfort thyself with this, thou hast more fellows, +<span lang="la">Solamen miseris socios habuisse doloris</span>; 'tis not thy sole case, and why +shouldst thou be so impatient? <a href="#note3566">[3566]</a>“Aye, but alas we are more miserable +than others, what shall we do? Besides private miseries, we live in +perpetual fear and danger of common enemies: we have Bellona's whips, and +pitiful outcries, for epithalamiums; for pleasant music, that fearful noise +of ordnance, drums, and warlike trumpets still sounding in our ears; +instead of nuptial torches, we have firing of towns and cities; for +triumphs, lamentations; for joy, tears.” <a href="#note3567">[3567]</a>“So it is, and so it was, and +so it ever will be. He that refuseth to see and hear, to suffer this, is +not fit to live in this world, and knows not the common condition of all +men, to whom so long as they live, with a reciprocal course, joys and +sorrows are annexed, and succeed one another.” It is inevitable, it may not +be avoided, and why then shouldst thou be so much troubled? <span lang="la">Grave nihil +est homini quod fert necessitas</span>, as <a href="#note3568">[3568]</a>Tully deems out of an old poet, +“that which is necessary cannot be grievous.” If it be so, then comfort +thyself in this, <a href="#note3569">[3569]</a>“that whether thou wilt or no, it must be endured:” +make a virtue of necessity, and conform thyself to undergo it. <a href="#note3570">[3570]</a><span lang="la">Si +longa est, levis est; si gravis est, brevis est.</span> If it be long, 'tis +light; if grievous, it cannot last. It will away, <span lang="la">dies dolorem minuit</span>, +and if nought else, time will wear it out; custom will ease it; <a href="#note3571">[3571]</a> +oblivion is a common medicine for all losses, injuries, griefs, and +detriments whatsoever, <a href="#note3572">[3572]</a>“and when they are once past, this commodity +comes of infelicity, it makes the rest of our life sweeter unto us:” <a href="#note3573">[3573]</a> +<span lang="la">Atque haec olim meminisse juvabit</span>, “recollection of the past is pleasant:” +“the privation and want of a thing many times makes it more pleasant and +delightsome than before it was.” We must not think the happiest of us all +to escape here without some misfortunes, +<div class="poem" lang="la"> +<div class="line"><a href="#note3574">[3574]</a>———Usque adeo nulla est sincera voluptas,</div> +<div class="line">Solicitumque aliquid laetis intervenit.———</div> +</div> +Heaven and earth are much unlike: <a href="#note3575">[3575]</a>“Those heavenly bodies indeed are +freely carried in their orbs without any impediment or interruption, to +continue their course for innumerable ages, and make their conversions: but +men are urged with many difficulties, and have diverse hindrances, +oppositions still crossing, interrupting their endeavours and desires, and +no mortal man is free from this law of nature.” We must not therefore hope +to have all things answer our own expectation, to have a continuance of +good success and fortunes, <span lang="la">Fortuna nunquam perpetuo est bona</span>. And as +Minutius Felix, the Roman consul, told that insulting Coriolanus, drunk +with his good fortunes, look not for that success thou hast hitherto had; +<a href="#note3576">[3576]</a>“It never yet happened to any man since the beginning of the world, +nor ever will, to have all things according to his desire, or to whom +fortune was never opposite and adverse.” Even so it fell out to him as he +foretold. And so to others, even to that happiness of Augustus; though he +were Jupiter's almoner, Pluto's treasurer, Neptune's admiral, it could not +secure him. Such was Alcibiades's fortune, Narsetes, that great Gonsalvus, +and most famous men's, that as <a href="#note3577">[3577]</a>Jovius concludes, “it is almost fatal +to great princes, through their own default or otherwise circumvented with +envy and malice, to lose their honours, and die contumeliously.” 'Tis so, +still hath been, and ever will be, <span lang="la">Nihil est ab omni parte beatum</span>, +<div class="poem"> +<div class="line">There's no perfection is so absolute,</div> +<div class="line">That some impurity doth not pollute.</div> +</div> +Whatsoever is under the moon is subject to corruption, alteration; and so +long as thou livest upon earth look not for other. <a href="#note3578">[3578]</a>“Thou shalt not +here find peaceable and cheerful days, quiet times, but rather clouds, +storms, calumnies, such is our fate.” And as those errant planets in their +distinct orbs have their several motions, sometimes direct, stationary, +retrograde, in apogee, perigee, oriental, occidental, combust, feral, free, +and as our astrologers will, have their fortitudes and debilities, by +reason of those good and bad irradiations, conferred to each other's site +in the heavens, in their terms, houses, case, detriments, &c. So we rise +and fall in this world, ebb and flow, in and out, reared and dejected, lead +a troublesome life, subject to many accidents and casualties of fortunes, +variety of passions, infirmities as well from ourselves as others. + +<p>Yea, but thou thinkest thou art more miserable than the rest, other men are +happy but in respect of thee, their miseries are but flea-bitings to thine, +thou alone art unhappy, none so bad as thyself. Yet if, as Socrates said, +<a href="#note3579">[3579]</a>“All men in the world should come and bring their grievances +together, of body, mind, fortune, sores, ulcers, madness, epilepsies, +agues, and all those common calamities of beggary, want, servitude, +imprisonment, and lay them on a heap to be equally divided, wouldst thou +share alike, and take thy portion? or be as thou art? Without question thou +wouldst be as thou art.” If some Jupiter should say, to give us all content, +<div class="poem" lang="la"> +<div class="line"><a href="#note3580">[3580]</a>Jam faciam quod vultis; eris tu, qui modo miles,</div> +<div class="line">Mercator; tu consultus modo, rusticus; hinc vos,</div> +<div class="line">Vos hinc mutatis discedite partibus; eia</div> +<div class="line">Quid slatis? nolint.</div> +</div> +<div class="poem"> +<div class="line">Well be't so then; you master soldier</div> +<div class="line">Shall be a merchant; you sir lawyer</div> +<div class="line">A country gentlemen; go you to this,</div> +<div class="line">That side you; why stand ye? it's well as 'tis.</div> +</div> +<a href="#note3581">[3581]</a>“Every man knows his own, but not others' defects and miseries; and +'tis the nature of all men still to reflect upon themselves, their own +misfortunes,” not to examine or consider other men's, not to compare +themselves with others: To recount their miseries, but not their good +gifts, fortunes, benefits, which they have, or ruminate on their adversity, +but not once to think on their prosperity, not what they have, but what +they want: to look still on them that go before, but not on those infinite +numbers that come after. <a href="#note3582">[3582]</a>“Whereas many a man would think himself in +heaven, a pretty prince, if he had but the least part of that fortune which +thou so much repinest at, abhorrest and accountest a most vile and wretched +estate.” How many thousands want that which thou hast? how many myriads of +poor slaves, captives, of such as work day and night in coal-pits, +tin-mines, with sore toil to maintain a poor living, of such as labour in +body and mind, live in extreme anguish, and pain, all which thou art free +from? <span lang="la">O fortunatos nimium bona si sua norint</span>: Thou art most happy if thou +couldst be content, and acknowledge thy happiness; <a href="#note3583">[3583]</a><span lang="la">Rem carendo, non +fruendo cognoscimus</span>, when thou shalt hereafter come to want that which +thou now loathest, abhorrest, and art weary of, and tired with, when 'tis +past thou wilt say thou wert most happy: and after a little miss, wish with +all thine heart thou hadst the same content again, mightst lead but such a +life, a world for such a life: the remembrance of it is pleasant. Be silent +then, <a href="#note3584">[3584]</a>rest satisfied, <span lang="la">desine, intuensque in aliorum infortunia +solare mentem</span>, comfort thyself with other men's misfortunes, and as the +mouldwarp in Aesop told the fox, complaining for want of a tail, and the +rest of his companions, <span lang="la">tacete, quando me occulis captum videtis</span>, you +complain of toys, but I am blind, be quiet. I say to thee be thou +satisfied. It is <a href="#note3585">[3585]</a>recorded of the hares, that with a general consent +they went to drown themselves, out of a feeling of their misery; but when +they saw a company of frogs more fearful than they were, they began to take +courage, and comfort again. Compare thine estate with others. <span lang="la">Similes +aliorum respice casus, mitius ista feres</span>. Be content and rest satisfied, +for thou art well in respect to others: be thankful for that thou hast, +that God hath done for thee, he hath not made thee a monster, a beast, a +base creature, as he might, but a man, a Christian, such a man; consider +aright of it, thou art full well as thou art. <a href="#note3586">[3586]</a><span lang="la">Quicquid vult habere +nemo potest</span>, no man can have what he will, <span lang="la">Illud potest nolle quod non +habet</span>, he may choose whether he will desire that which he hath not. Thy +lot is fallen, make the best of it. <a href="#note3587">[3587]</a>“If we should all sleep at all +times,” (as Endymion is said to have done) “who then were happier than his +fellow?” Our life is but short, a very dream, and while we look about +<a href="#note3588">[3588]</a><span lang="la">immortalitas adest</span>, eternity is at hand: <a href="#note3589">[3589]</a>“Our life is a +pilgrimage on earth, which wise men pass with great alacrity.” If thou be +in woe, sorrow, want, distress, in pain, or sickness, think of that of our +apostle, “God chastiseth them whom he loveth: they that sow in tears, shall +reap in joy,” <span class="bibcite">Psal. cxxvi. 6.</span> “As the furnace proveth the potter's vessel, +so doth temptation try men's thoughts,” <span class="bibcite">Eccl. xxv. 5</span>, 'tis for <a href="#note3590">[3590]</a>thy +good, <span lang="la">Periisses nisi periisses</span>: hadst thou not been so visited, thou +hadst been utterly undone: “as gold in the fire,” so men are tried in +adversity. <span lang="la">Tribulatio ditut</span>: and which Camerarius hath well shadowed in +an emblem of a thresher and corn, +<div class="poem" lang="la"> +<div class="line">Si tritura absit paleis sunt abdita grana,</div> +<div class="line">Nos crux mundanis separat a paleis:</div> +</div> +<div class="poem"> +<div class="line">As threshing separates from straw the corn,</div> +<div class="line">By crosses from the world's chaff are we born.</div> +</div> +'Tis the very same which <a href="#note3591">[3591]</a>Chrysostom comments, <span class="cite">hom. 2. in 3 +Mat.</span> “Corn is not separated but by threshing, nor men from worldly +impediments but by tribulation.” 'Tis that which <a href="#note3592">[3592]</a>Cyprian +ingeminates, <span class="cite">Ser. 4. de immort.</span> 'Tis that which <a href="#note3593">[3593]</a>Hierom, which +all the fathers inculcate, “so we are catechised for eternity.” 'Tis that +which the proverb insinuates. <span lang="la">Nocumentum documentum</span>; 'tis that which all +the world rings in our ears. <span lang="la">Deus unicum habet filium sine peccato, nullum +sine flagello</span>: God, saith <a href="#note3594">[3594]</a>Austin, hath one son without sin, none +without correction. <a href="#note3595">[3595]</a>“An expert seaman is tried in a tempest, a +runner in a race, a captain in a battle, a valiant man in adversity, a +Christian in tentation and misery.” <span class="cite">Basil, hom. 8.</span> We are sent as so many +soldiers into this world, to strive with it, the flesh, the devil; our life +is a warfare, and who knows it not? <a href="#note3596">[3596]</a><span lang="la">Non est ad astra mollis e +terris via</span>: <a href="#note3597">[3597]</a>“and therefore peradventure this world here is made +troublesome unto us,” that, as Gregory notes, “we should not be delighted +by the way, and forget whither we are going.” +<div class="poem" lang="la"> +<div class="line"><a href="#note3598">[3598]</a>Ite nunc fortes, ubi celsa magni</div> +<div class="line">Ducit exempli via, cur inertis</div> +<div class="line">Terga nudatis? superata tellus</div> +<div class="bob"> +<div class="line">Sidera donat.</div> +</div> +</div> +Go on then merrily to heaven. If the way be troublesome, and you in misery, +in many grievances: on the other side you have many pleasant sports, +objects, sweet smells, delightsome tastes, music, meats, herbs, flowers, +&c. to recreate your senses. Or put case thou art now forsaken of the +world, dejected, contemned, yet comfort thyself, as it was said to Agar in +the wilderness, <a href="#note3599">[3599]</a>“God sees thee, he takes notice of thee:” there is a +God above that can vindicate thy cause, that can relieve thee. And surely +<a href="#note3600">[3600]</a>Seneca thinks he takes delight in seeing thee. “The gods are well +pleased when they see great men contending with adversity,” as we are to +see men fight, or a man with a beast. But these are toys in respect, <a href="#note3601">[3601]</a> +“Behold,” saith he, “a spectacle worthy of God; a good man contented with +his estate.” A tyrant is the best sacrifice to Jupiter, as the ancients +held, and his best object “a contented mind.” For thy part then rest +satisfied, “cast all thy care on him, thy burthen on him,” <a href="#note3602">[3602]</a>“rely on +him, trust on him, and he shall nourish thee, care for thee, give thee +thine heart's desire;” say with David, “God is our hope and strength, in +troubles ready to be found,” <span class="bibcite">Psal. xlvi. 1.</span> “for they that trust in the +Lord shall be as Mount Zion, which cannot be removed,” <span class="bibcite">Psal. cxxiv. 1. 2.</span> +“as the mountains are about Jerusalem, so is the Lord about his people, +from henceforth and for ever.” +</div> +<div class="member"> +<h3><a name="2.3.2"></a>MEMB. II.</h3> +<h4><i>Deformity of body, sickness, baseness of birth, peculiar discontents</i>.</h4> + +<p>Particular discontents and grievances, are either of body, mind, or +fortune, which as they wound the soul of man, produce this melancholy, and +many great inconveniences, by that antidote of good counsel and persuasion +may be eased or expelled. Deformities and imperfections of our bodies, as +lameness, crookedness, deafness, blindness, be they innate or accidental, +torture many men: yet this may comfort them, that those imperfections of +the body do not a whit blemish the soul, or hinder the operations of it, +but rather help and much increase it. Thou art lame of body, deformed to +the eye, yet this hinders not but that thou mayst be a good, a wise, +upright, honest man. <a href="#note3603">[3603]</a>“Seldom,” saith Plutarch, “honesty and beauty +dwell together,” and oftentimes under a threadbare coat lies an excellent +understanding, <span lang="la">saepe sub attrita latitat sapientia veste</span>. <a href="#note3604">[3604]</a>Cornelius +Mussus, that famous preacher in Italy, when he came first into the pulpit +in Venice, was so much contemned by reason of his outside, a little lean, +poor, dejected person, <a href="#note3605">[3605]</a>they were all ready to leave the church; but +when they heard his voice they did admire him, and happy was that senator +could enjoy his company, or invite him first to his house. A silly fellow +to look to, may have more wit, learning, honesty, than he that struts it +out <span lang="la">Ampullis jactans, &c. grandia gradiens</span>, and is admired in the world's +opinion: <span lang="la">Vilis saepe cadus nobile nectar habet</span>, the best wine comes out of +an old vessel. How many deformed princes, kings, emperors, could I reckon +up, philosophers, orators? Hannibal had but one eye, Appius Claudius, +Timoleon, blind, Muleasse, king of Tunis, John, king of Bohemia, and +Tiresias the prophet. <a href="#note3606">[3606]</a>“The night hath his pleasure;” and for the +loss of that one sense such men are commonly recompensed in the rest; they +have excellent memories, other good parts, music, and many recreations; +much happiness, great wisdom, as Tully well discourseth in his <a href="#note3607">[3607]</a> +Tusculan questions: Homer was blind, yet who (saith he) made more accurate, +lively, or better descriptions, with both his eyes? Democritus was blind, +yet as Laertius writes of him, he saw more than all Greece besides, as +<a href="#note3608">[3608]</a>Plato concludes, <span lang="la">Tum sane mentis oculus acute incipit cernere, quum +primum corporis oculus deflorescit</span>, when our bodily eyes are at worst, +generally the eyes of our soul see best. Some philosophers and divines have +evirated themselves, and put out their eyes voluntarily, the better to +contemplate. Angelus Politianus had a tetter in his nose continually +running, fulsome in company, yet no man so eloquent and pleasing in his +works. Aesop was crooked, Socrates purblind, long-legged, hairy; Democritus +withered, Seneca lean and harsh, ugly to behold, yet show me so many +flourishing wits, such divine spirits: Horace a little blear-eyed +contemptible fellow, yet who so sententious and wise? Marcilius Picinus, +Faber Stapulensis, a couple of dwarfs, <a href="#note3609">[3609]</a>Melancthon a short +hard-favoured man, <span lang="la">parvus erat, sed magnus erat</span>, &c., yet of incomparable +parts all three. <a href="#note3610">[3610]</a>Ignatius Loyola the founder of the Jesuits, by +reason of a hurt he received in his leg, at the siege of Pampeluna, the +chief town of Navarre in Spain, unfit for wars and less serviceable at +court, upon that accident betook himself to his beads, and by those means +got more honour than ever he should have done with the use of his limbs, +and properness of person: <a href="#note3611">[3611]</a><span lang="la">Vulnus non penetrat animum</span>, a wound +hurts not the soul. Galba the emperor was crook-backed, Epictetus lame: +that great Alexander a little man of stature, <a href="#note3612">[3612]</a>Augustus Caesar of the +same pitch: Agesilaus <span lang="la">despicabili forma</span>; Boccharis a most deformed prince +as ever Egypt had, yet as <a href="#note3613">[3613]</a>Diodorus Siculus records of him, in wisdom +and knowledge far beyond his predecessors. <i>A. Dom.</i> 1306. <a href="#note3614">[3614]</a> +Uladeslaus Cubitalis that pigmy king of Poland reigned and fought more +victorious battles than any of his long-shanked predecessors. <span lang="la">Nullam +virtus respuit staturam</span>, virtue refuseth no stature, and commonly your +great vast bodies, and fine features, are sottish, dull, and leaden +spirits. What's in them? <a href="#note3615">[3615]</a><span lang="la">Quid nisi pondus iners stolidaeque ferocia +memtis</span>, What in Osus and Ephialtes (Neptune's sons in Homer), nine acres +long? +<div class="poem" lang="la"> +<div class="line"><a href="#note3616">[3616]</a>Qui ut magnus Orion,</div> +<div class="line">Cum pedes incedit, medii per maxima Nerei</div> +<div class="line">Stagna, viam findens humero supereminet undas.</div> +</div> +<div class="poem"> +<div class="line">Like tall Orion stalking o'er the flood:</div> +<div class="line">When with his brawny breast he cuts the waves,</div> +<div class="line">His shoulder scarce the topmost billow laves.</div> +</div> +What in Maximinus, Ajax, Caligula, and the rest of those great Zanzummins, +or gigantical Anakims, heavy, vast, barbarous lubbers? +<div class="poem" lang="la"> +<div class="line"><a href="#note3617">[3617]</a>———si membra tibi dant grandia Parcae,</div> +<div class="line">Mentis eges?</div> +</div> +Their body, saith <a href="#note3618">[3618]</a>Lemnius, “is a burden to them, and their spirits +not so lively, nor they so erect and merry:” <span lang="la">Non est in magno corpore mica +salis</span>: a little diamond is more worth than a rocky mountain: which made +Alexander Aphrodiseus positively conclude, “The lesser, the <a href="#note3619">[3619]</a>wiser, +because the soul was more contracted in such a body.” Let Bodine in his <span class="cite">5. +c. method, hist.</span> plead the rest; the lesser they are, as in Asia, Greece, +they have generally the finest wits. And for bodily stature which some so +much admire, and goodly presence, 'tis true, to say the best of them, great +men are proper, and tall, I grant,—<span lang="la">caput inter nubila condunt</span>, (hide +their heads in the clouds); but <span lang="la">belli pusilli</span> little men are pretty: +<span lang="la">Sed si bellus homo est Cotta, pusillus homo est</span>. Sickness, diseases, +trouble many, but without a cause; <a href="#note3620">[3620]</a>“It may be 'tis for the good of +their souls:” <span lang="la">Pars fati fuit</span>, the flesh rebels against the spirit; that +which hurts the one, must needs help the other. Sickness is the mother of +modesty, putteth us in mind of our mortality; and when we are in the full +career of worldly pomp and jollity, she pulleth us by the ear, and maketh +us know ourselves. <a href="#note3621">[3621]</a>Pliny calls it, the sum of philosophy, “If we +could but perform that in our health, which we promise in our sickness.” +<span lang="la">Quum infirmi sumus, optimi sumus</span>; <a href="#note3622">[3622]</a>for what sick man (as <a href="#note3623">[3623]</a> +Secundus expostulates with Rufus) was ever “lascivious, covetous, or +ambitious? he envies no man, admires no man, flatters no man, despiseth no +man, listens not after lies and tales, &c.” And were it not for such gentle +remembrances, men would have no moderation of themselves, they would be +worse than tigers, wolves, and lions: who should keep them in awe? +“princes, masters, parents, magistrates, judges, friends, enemies, fair or +foul means cannot contain us, but a little sickness,” (as <a href="#note3624">[3624]</a>Chrysostom +observes) “will correct and amend us.” And therefore with good discretion, +<a href="#note3625">[3625]</a>Jovianus Pontanus caused this short sentence to be engraven on his +tomb in Naples: “Labour, sorrow, grief, sickness, want and woe, to serve +proud masters, bear that superstitious yoke, and bury your clearest +friends, &c., are the sauces of our life.” If thy disease be continuate and +painful to thee, it will not surely last: “and a light affliction, which is +but for a moment, causeth unto us a far more excellent and eternal weight +of glory,” <span class="bibcite">2 Cor. iv. 17.</span> bear it with patience; women endure much sorrow +in childbed, and yet they will not contain; and those that are barren, wish +for this pain; “be courageous, <a href="#note3626">[3626]</a>there is as much valour to be shown +in thy bed, as in an army, or at a sea fight:” <span lang="la">aut vincetur, aut vincet</span>, +thou shalt be rid at last. In the mean time, let it take its course, thy +mind is not any way disabled. Bilibaldus Pirkimerus, senator to Charles the +Fifth, ruled all Germany, lying most part of his days sick of the gout upon +his bed. The more violent thy torture is, the less it will continue: and +though it be severe and hideous for the time, comfort thyself as martyrs +do, with honour and immortality. <a href="#note3627">[3627]</a>That famous philosopher Epicurus, +being in as miserable pain of stone and colic, as a man might endure, +solaced himself with a conceit of immortality; “the joy of his soul for his +rare inventions, repelled the pain of his bodily torments.” + +<p>Baseness of birth is a great disparagement to some men, especially if they +be wealthy, bear office, and come to promotion in a commonwealth; then (as +<a href="#note3628">[3628]</a>he observes) if their birth be not answerable to their calling, and +to their fellows, they are much abashed and ashamed of themselves. Some +scorn their own father and mother, deny brothers and sisters, with the rest +of their kindred and friends, and will not suffer them to come near them, +when they are in their pomp, accounting it a scandal to their greatness to +have such beggarly beginnings. Simon in Lucian, having now got a little +wealth, changed his name from Simon to Simonides, for that there were so +many beggars of his kin, and set the house on fire where he was born, +because no body should point at it. Others buy titles, coats of arms, and +by all means screw themselves into ancient families, falsifying pedigrees, +usurping scutcheons, and all because they would not seem to be base. The +reason is, for that this gentility is so much admired by a company of +outsides, and such honour attributed unto it, as amongst <a href="#note3629">[3629]</a>Germans, +Frenchmen, and Venetians, the gentry scorn the commonalty, and will not +suffer them to match with them; they depress, and make them as so many +asses, to carry burdens. In our ordinary talk and fallings out, the most +opprobrious and scurrile name we can fasten upon a man, or first give, is +to call him base rogue, beggarly rascal, and the like: Whereas in my +judgment, this ought of all other grievances to trouble men least. Of all +vanities and fopperies, to brag of gentility is the greatest; for what is +it they crack so much of, and challenge such superiority, as if they were +demigods? Birth? <span lang="la">Tantane vos generis tenuit fiducia vestri</span>? <a href="#note3630">[3630]</a>It is +<span lang="la">non ens</span>, a mere flash, a ceremony, a toy, a thing of nought. Consider the +beginning, present estate, progress, ending of gentry, and then tell me +what it is. <a href="#note3631">[3631]</a>“Oppression, fraud, cozening, usury, knavery, bawdry, +murder, and tyranny, are the beginning of many ancient families:” <a href="#note3632">[3632]</a>“one +hath been a bloodsucker, a parricide, the death of many a silly soul in +some unjust quarrels, seditions, made many an orphan and poor widow, and +for that he is made a lord or an earl, and his posterity gentlemen for ever +after. Another hath been a bawd, a pander to some great men, a parasite, a +slave,” <a href="#note3633">[3633]</a>“prostituted himself, his wife, daughter,” to some lascivious +prince, and for that he is exalted. Tiberius preferred many to honours in +his time, because they were famous whoremasters and sturdy drinkers; many +come into this parchment-row (so <a href="#note3634">[3634]</a>one calls it) by flattery or +cozening; search your old families, and you shall scarce find of a +multitude (as Aeneas Sylvius observes) <span lang="la">qui sceleratum non habent ortum</span>, +that have not a wicked beginning; <span lang="la">aut qui vi et dolo eo fastigii non +ascendunt</span>, as that plebeian in <a href="#note3635">[3635]</a>Machiavel in a set oration proved to +his fellows, that do not rise by knavery, force, foolery, villainy, or such +indirect means. “They are commonly able that are wealthy; virtue and riches +seldom settle on one man: who then sees not the beginning of nobility? +spoils enrich one, usury another, treason a third, witchcraft a fourth, +flattery a fifth, lying, stealing, bearing false witness a sixth, adultery +the seventh,” &c. One makes a fool of himself to make his lord merry, +another dandles my young master, bestows a little nag on him, a third +marries a cracked piece, &c. Now may it please your good worship, your +lordship, who was the first founder of your family? The poet answers, +<a href="#note3636">[3636]</a><span lang="la">Aut Pastor fuit, aut illud quod dicere nolo.</span> Are he or you the +better gentleman? If he, then we have traced him to his form. If you, what +is it of which thou boastest so much? That thou art his son. It may be his +heir, his reputed son, and yet indeed a priest or a serving man may be the +true father of him; but we will not controvert that now; married women are +all honest; thou art his son's son's son, begotten and born <span lang="la">infra quatuor +maria</span>, &c. Thy great great great grandfather was a rich citizen, and then +in all likelihood a usurer, a lawyer, and then a—a courtier, and then a—a +country gentleman, and then he scraped it out of sheep, &c. And you are the +heir of all his virtues, fortunes, titles; so then, what is your gentry, +but as Hierom saith, <span lang="la">Opes antiquae, inveteratae divitiae</span>, ancient wealth? +that is the definition of gentility. The father goes often to the devil, to +make his son a gentleman. For the present, what is it? “It began” (saith +<a href="#note3637">[3637]</a>Agrippa) “with strong impiety, with tyranny, oppression, &c.” and so +it is maintained: wealth began it (no matter how got), wealth continueth +and increaseth it. Those Roman knights were so called, if they could +dispend <span lang="la">per annum</span> so much. <a href="#note3638">[3638]</a>In the kingdom of Naples and France, he +that buys such lands, buys the honour, title, barony, together with it; and +they that can dispend so much amongst us, must be called to bear office, to +be knights, or fine for it, as one observes, <a href="#note3639">[3639]</a><span lang="la">nobiliorum ex censu +judicant</span>, our nobles are measured by their means. And what now is the +object of honour? What maintains our gentry but wealth? <a href="#note3640">[3640]</a><span lang="la">Nobilitas +sine re projecta vilior alga.</span> Without means gentry is naught worth, +nothing so contemptible and base. <a href="#note3641">[3641]</a><span lang="la">Disputare de nobilitate generis, +sine divitiis, est disputare de nobilitate stercoris</span>, saith Nevisanus the +lawyer, to dispute of gentry without wealth, is (saving your reverence) to +discuss the original of a merd. So that it is wealth alone that +denominates, money which maintains it, gives <span lang="la">esse</span> to it, for which every +man may have it. And what is their ordinary exercise? <a href="#note3642">[3642]</a>“sit to eat, +drink, lie down to sleep, and rise to play:” wherein lies their worth and +sufficiency? in a few coats of arms, eagles, lions, serpents, bears, +tigers, dogs, crosses, bends, fesses, &c., and such like baubles, which +they commonly set up in their galleries, porches, windows, on bowls, +platters, coaches, in tombs, churches, men's sleeves, &c. <a href="#note3643">[3643]</a>“If he can +hawk and hunt, ride a horse, play at cards and dice, swagger, drink, +swear,” take tobacco with a grace, sing, dance, wear his clothes in +fashion, court and please his mistress, talk big fustian, <a href="#note3644">[3644]</a>insult, +scorn, strut, contemn others, and use a little mimical and apish compliment +above the rest, he is a complete, (<span lang="la">Egregiam vero laudem</span>) a well-qualified +gentleman; these are most of their employments, this their greatest +commendation. What is gentry, this parchment nobility then, but as <a href="#note3645">[3645]</a> +Agrippa defines it, “a sanctuary of knavery and naughtiness, a cloak for +wickedness and execrable vices, of pride, fraud, contempt, boasting, +oppression, dissimulation, lust, gluttony, malice, fornication, adultery, +ignorance, impiety?” A nobleman therefore in some likelihood, as he +concludes, is an “atheist, an oppressor, an epicure, a <a href="#note3646">[3646]</a>gull, a +dizzard, an illiterate idiot, an outside, a glowworm, a proud fool, an +arrant ass,” <span lang="la">Ventris et inguinis mancipium</span>, a slave to his lust and +belly, <span lang="la">solaque libidine fortis</span>. And as Salvianus observed of his +countrymen the Aquitanes in France, <span lang="la">sicut titulis primi fuere, sic et +vitiis</span> (as they were the first in rank so also in rottenness); and Cabinet +du Roy, their own writer, distinctly of the rest. “The nobles of Berry are +most part lechers, they of Touraine thieves, they of Narbonne covetous, +they of Guienne coiners, they of Provence atheists, they of Rheims +superstitious, they of Lyons treacherous, of Normandy proud, of Picardy +insolent,” &c. We may generally conclude, the greater men, the more +vicious. In fine, as <a href="#note3647">[3647]</a>Aeneas Sylvius adds, “they are most part +miserable, sottish, and filthy fellows, like the walls of their houses, +fair without, foul within.” What dost thou vaunt of now? <a href="#note3648">[3648]</a>“What dost +thou gape and wonder at? admire him for his brave apparel, horses, dogs, +fine houses, manors, orchards, gardens, walks? Why? a fool may be possessor +of this as well as he; and he that accounts him a better man, a nobleman +for having of it, he is a fool himself.” Now go and brag of thy gentility. +This is it belike which makes the <a href="#note3649">[3649]</a>Turks at this day scorn nobility, +and all those huffing bombast titles, which so much elevate their poles: +except it be such as have got it at first, maintain it by some supereminent +quality, or excellent worth. And for this cause, the Ragusian commonwealth, +Switzers, and the united provinces, in all their aristocracies, or +democratical monarchies, (if I may so call them,) exclude all these degrees +of hereditary honours, and will admit of none to bear office, but such as +are learned, like those Athenian Areopagites, wise, discreet, and well +brought up. The <a href="#note3650">[3650]</a>Chinese observe the same customs, no man amongst +them noble by birth; out of their philosophers and doctors they choose +magistrates: their politic nobles are taken from such as be <span lang="la">moraliter +nobiles</span> virtuous noble; <span lang="la">nobilitas ut olim ab officio, non a natura</span>, as +in Israel of old, and their office was to defend and govern their country +in war and peace, not to hawk, hunt, eat, drink, game alone, as too many +do. Their Loysii, Mandarini, literati, licentiati, and such as have raised +themselves by their worth, are their noblemen only, though fit to govern a +state: and why then should any that is otherwise of worth be ashamed of his +birth? why should not he be as much respected that leaves a noble +posterity, as he that hath had noble ancestors? nay why not more? for +<span lang="la">plures solem orientem</span> we adore the sun rising most part; and how much +better is it to say, <span lang="la">Ego meis majoribus virtute praeluxi</span>, (I have outshone +my ancestors in virtues), to boast himself of his virtues, than of his +birth? Cathesbeius, sultan of Egypt and Syria, was by his condition a +slave, but for worth, valour, and manhood second to no king, and for that +cause (as, <a href="#note3651">[3651]</a>Jovius writes) elected emperor of the Mamelukes. That +poor Spanish Pizarro for his valour made by Charles the fifth marquess of +Anatillo; the Turkey Pashas are all such. Pertinax, Philippus Arabs, +Maximinus, Probus, Aurelius, &c., from common soldiers, became emperors, +Cato, Cincinnatus, &c. consuls. Pius Secundus, Sixtus Quintus, Johan, +Secundus, Nicholas Quintus, &c. popes. Socrates, Virgil, Horace, <span lang="la">libertino +parte natus</span>. <a href="#note3652">[3652]</a>The kings of Denmark fetch their pedigree, as some +say, from one Ulfo, that was the son of a bear. <a href="#note3653">[3653]</a><span lang="la">E tenui casa saepe +vir magnus exit</span>, many a worthy man comes out of a poor cottage. Hercules, +Romulus, Alexander (by Olympia's confession), Themistocles, Jugurtha, King +Arthur, William the Conqueror, Homer, Demosthenes, P. Lumbard, P. Comestor, +Bartholus, Adrian the fourth Pope, &c., bastards; and almost in every +kingdom, the most ancient families have been at first princes' bastards: +their worthiest captains, best wits, greatest scholars, bravest spirits in +all our annals, have been base. <a href="#note3654">[3654]</a>Cardan, in his subtleties, gives a +reason why they are most part better able than others in body and mind, and +so, <span lang="la">per consequens</span>, more fortunate. Castruccius Castrucanus, a poor +child, found in the field, exposed to misery, became prince of Lucca and +Senes in Italy, a most complete soldier and worthy captain; Machiavel +compares him to Scipio or Alexander. “And 'tis a wonderful thing” (<a href="#note3655">[3655]</a> +saith he) “to him that shall consider of it, that all those, or the greatest +part of them, that have done the bravest exploits here upon earth, and +excelled the rest of the nobles of their time, have been still born in some +abject, obscure place, or of base and obscure abject parents.” A most +memorable observation, <a href="#note3656">[3656]</a>Scaliger accounts it, <span lang="la">et non praetereundum, +maximorum virorum plerosque patres ignoratos, matres impudicas fuisse</span>. +<a href="#note3657">[3657]</a>“I could recite a great catalogue of them,” every kingdom, every +province will yield innumerable examples: and why then should baseness of +birth be objected to any man? Who thinks worse of Tully for being +<span lang="la">arpinas</span>, an upstart? Or Agathocles, that Silician king, for being a +potter's son? Iphicrates and Marius were meanly born. What wise man thinks +better of any person for his nobility? as he said in <a href="#note3658">[3658]</a>Machiavel, +<span lang="la">omnes eodem patre nati</span>, Adam's sons, conceived all and born in sin, &c. +“We are by nature all as one, all alike, if you see us naked; let us wear +theirs and they our clothes, and what is the difference?” To speak truth, +as <a href="#note3659">[3659]</a>Bale did of P. Schalichius, “I more esteem thy worth, learning, +honesty, than thy nobility; honour thee more that thou art a writer, a +doctor of divinity, than Earl of the Huns, Baron of Skradine, or hast title +to such and such provinces,” &c. “Thou art more fortunate and great” (so +<a href="#note3660">[3660]</a>Jovius writes to Cosmo de Medici, then Duke of Florence) “for thy +virtues, than for thy lovely wife, and happy children, friends, fortunes, +or great duchy of Tuscany.” So I account thee; and who doth not so indeed? +<a href="#note3661">[3661]</a>Abdolominus was a gardener, and yet by Alexander for his virtues +made King of Syria. How much better is it to be born of mean parentage, and +to excel in worth, to be morally noble, which is preferred before that +natural nobility, by divines, philosophers, and <a href="#note3662">[3662]</a>politicians, to be +learned, honest, discreet, well-qualified, to be fit for any manner of +employment, in country and commonwealth, war and peace, than to be +<span lang="la">Degeneres Neoptolemi</span>, as many brave nobles are, only wise because rich, +otherwise idiots, illiterate, unfit for any manner of service? <a href="#note3663">[3663]</a> +Udalricus, Earl of Cilia, upbraided John Huniades with the baseness of his +birth, but he replied, <span lang="la">in te Ciliensis comitatus turpiter extinguitur, in +me gloriose Bistricensis exoritur</span>, thine earldom is consumed with riot, +mine begins with honour and renown. Thou hast had so many noble ancestors; +what is that to thee? <span lang="la">Vix ea nostra voco</span>, <a href="#note3664">[3664]</a>when thou art a dizzard +thyself: <span lang="la">quod prodest, Pontice, longo stemmate censeri</span>? &c. I conclude, +hast thou a sound body, and a good soul, good bringing up? Art thou +virtuous, honest, learned, well-qualified, religious, are thy conditions +good?—thou art a true nobleman, perfectly noble, although born of +Thersites—<span lang="la">dum modo tu sis—Aeacidae similis, non natus, sed factus</span>, noble +<span lang="gr">κατ' ἐξοχήν</span>, <a href="#note3665">[3665]</a>“for neither sword, nor fire, nor water, nor +sickness, nor outward violence, nor the devil himself can take thy good +parts from thee.” Be not ashamed of thy birth then, thou art a gentleman +all the world over, and shalt be honoured, when as he, strip him of his +fine clothes, <a href="#note3666">[3666]</a>dispossess him of his wealth, is a funge (which <a href="#note3667">[3667]</a> +Polynices in his banishment found true by experience, gentry was not +esteemed) like a piece of coin in another country, that no man will take, +and shall be contemned. Once more, though thou be a barbarian, born at +Tontonteac, a villain, a slave, a Saldanian Negro, or a rude Virginian in +Dasamonquepec, he a French monsieur, a Spanish don, a signor of Italy, I +care not how descended, of what family, of what order, baron, count, +prince, if thou be well qualified, and he not, but a degenerate +Neoptolemus, I tell thee in a word, thou art a man, and he is a beast. + +<p>Let no <span lang="la">terrae filius</span>, or upstart, insult at this which I have said, no +worthy gentleman take offence. I speak it not to detract from such as are +well deserving, truly virtuous and noble: I do much respect and honour true +gentry and nobility; I was born of worshipful parents myself, in an ancient +family, but I am a younger brother, it concerns me not: or had I been some +great heir, richly endowed, so minded as I am, I should not have been +elevated at all, but so esteemed of it, as of all other human happiness, +honours, &c., they have their period, are brittle and inconstant. As <a href="#note3668">[3668]</a> +he said of that great river Danube, it riseth from a small fountain, a +little brook at first, sometimes broad, sometimes narrow, now slow, then +swift, increased at last to an incredible greatness by the confluence of +sixty navigable rivers, it vanisheth in conclusion, loseth his name, and is +suddenly swallowed up of the Euxine sea: I may say of our greatest +families, they were mean at first, augmented by rich marriages, purchases, +offices, they continue for some ages, with some little alteration of +circumstances, fortunes, places, &c., by some prodigal son, for some +default, or for want of issue they are defaced in an instant, and their +memory blotted out. + +<p>So much in the mean time I do attribute to Gentility, that if he be +well-descended, of worshipful or noble parentage, he will express it in his +conditions, +<div class="poem" lang="la"> +<div class="line"><a href="#note3669">[3669]</a>———nec enim feroces</div> +<div class="line">Progenerant aquilae columbas.</div> +</div> +And although the nobility of our times be much like our coins, more in +number and value, but less in weight and goodness, with finer stamps, cuts, +or outsides than of old; yet if he retain those ancient characters of true +gentry, he will be more affable, courteous, gently disposed, of fairer +carriage, better temper, or a more magnanimous, heroical, and generous +spirit, than that <span lang="la">vulgus hominum</span>, those ordinary boors and peasants, <span lang="la">qui +adeo improbi, agrestes, et inculti plerumque sunt, ne dicam maliciosi, ut +nemini ullum humanitatis officium praestent, ne ipsi Deo si advenerit</span>, as +<a href="#note3670">[3670]</a>one observes of them, a rude, brutish, uncivil, wild, a currish +generation, cruel and malicious, incapable of discipline, and such as have +scarce common sense. And it may be generally spoken of all, which <a href="#note3671">[3671]</a> +Lemnius the physician said of his travel into England, the common people +were silly, sullen, dogged clowns, <span lang="la">sed mitior nobilitas, ad omne +humanitatis officium paratissima</span>, the gentlemen were courteous and civil. +If it so fall out (as often it doth) that such peasants are preferred by +reason of their wealth, chance, error, &c., or otherwise, yet as the cat in +the fable, when she was turned to a fair maid, would play with mice; a cur +will be a cur, a clown will be a clown, he will likely savour of the stock +whence he came, and that innate rusticity can hardly be shaken off. +<div class="poem" lang="la"> +<div class="line"><a href="#note3672">[3672]</a>Licet superbus ambulet pecunia,</div> +<div class="line">Fortuna non mutat genus.</div> +</div> +And though by their education such men may be better qualified, and more +refined; yet there be many symptoms by which they may likely be descried, +an affected fantastical carriage, a tailor-like spruceness, a peculiar garb +in all their proceedings; choicer than ordinary in his diet, and as <a href="#note3673">[3673]</a> +Hierome well describes such a one to his Nepotian; “An upstart born in a +base cottage, that scarce at first had coarse bread to fill his hungry +guts, must now feed on kickshaws and made dishes, will have all variety of +flesh and fish, the best oysters,” &c. A beggar's brat will be commonly +more scornful, imperious, insulting, insolent, than another man of his +rank: “Nothing so intolerable as a fortunate fool,” as <a href="#note3674">[3674]</a>Tully found +out long since out of his experience; <span lang="la">Asperius nihil est humili cum surgit +in altum</span>, set a beggar on horseback, and he will ride a gallop, a gallop, +&c. +<div class="poem" lang="la"> +<div class="line"><a href="#note3675">[3675]</a>———desaevit in omnes</div> +<div class="line">Dum se posse putat, nec bellua saevior ulla est,</div> +<div class="line">Quam servi rabies in libera colla furentis;</div> +</div> +he forgets what he was, domineers, &c., and many such other symptoms he +hath, by which you may know him from a true gentleman. Many errors and +obliquities are on both sides, noble, ignoble, <span lang="la">factis, natis</span>; yet still +in all callings, as some degenerate, some are well deserving, and most +worthy of their honours. And as Busbequius said of Suleiman the Magnificent, +he was <span lang="la">tanto dignus imperio</span>, worthy of that great empire. Many meanly +descended are most worthy of their honour, <span lang="la">politice nobiles</span>, and well +deserve it. Many of our nobility so born (which one said of Hephaestion, +Ptolemeus, Seleucus, Antigonus, &c., and the rest of Alexander's followers, +they were all worthy to be monarchs and generals of armies) deserve to be +princes. And I am so far forth of <a href="#note3676">[3676]</a>Sesellius's mind, that they ought +to be preferred (if capable) before others, “as being nobly born, +ingenuously brought up, and from their infancy trained to all manner of +civility.” For learning and virtue in a nobleman is more eminent, and, as a +jewel set in gold is more precious, and much to be respected, such a man +deserves better than others, and is as great an honour to his family as his +noble family to him. In a word, many noblemen are an ornament to their +order: many poor men's sons are singularly well endowed, most eminent, and +well deserving for their worth, wisdom, learning, virtue, valour, +integrity; excellent members and pillars of a commonwealth. And therefore +to conclude that which I first intended, to be base by birth, meanly born +is no such disparagement. <span lang="la">Et sic demonstratur, quod erat demonstrandum</span>. +</div> +<div class="member"> +<h3><a name="2.3.3"></a>MEMB. III.</h3> +<h4><i>Against Poverty and Want, with such other Adversities</i>.</h4> + +<p>One of the greatest miseries that can befall a man, in the world's esteem, +is poverty or want, which makes men steal, bear false witness, swear, +forswear, contend, murder and rebel, which breaketh sleep, and causeth +death itself. <span lang="gr">οὐδὲν πενίας βαρύτερον ἐστὶ φορτίον</span>, no burden +(saith <a href="#note3677">[3677]</a>Menander) so intolerable as poverty: it makes men desperate, +it erects and dejects, <span lang="la">census honores, census amicitias</span>; money makes, but +poverty mars, &c. and all this in the world's esteem: yet if considered +aright, it is a great blessing in itself, a happy estate, and yields no +cause of discontent, or that men should therefore account themselves vile, +hated of God, forsaken, miserable, unfortunate. Christ himself was poor, +born in a manger, and had not a house to hide his head in all his life, +<a href="#note3678">[3678]</a>“lest any man should make poverty a judgment of God, or an odious +estate.” And as he was himself, so he informed his Apostles and Disciples, +they were all poor, Prophets poor, Apostles poor, (<span class="bibcite">Act. iii.</span> “Silver and +gold have I none.”) “As sorrowing” (saith Paul) “and yet always rejoicing; as +having nothing, and yet possessing all things,” <span class="bibcite">1 Cor. vi. 10.</span> Your great +Philosophers have been voluntarily poor, not only Christians, but many +others. Crates Thebanus was adored for a God in Athens, <a href="#note3679">[3679]</a>“a nobleman +by birth, many servants he had, an honourable attendance, much wealth, many +manors, fine apparel; but when he saw this, that all the wealth of the +world was but brittle, uncertain and no whit availing to live well, he +flung his burden into the sea, and renounced his estate.” Those Curii and +Fabricii will be ever renowned for contempt of these fopperies, wherewith +the world is so much affected. Amongst Christians I could reckon up many +kings and queens, that have forsaken their crowns and fortunes, and +wilfully abdicated themselves from these so much esteemed toys; <a href="#note3680">[3680]</a>many +that have refused honours, titles, and all this vain pomp and happiness, +which others so ambitiously seek, and carefully study to compass and +attain. Riches I deny not are God's good gifts, and blessings; and <span lang="la">honor +est in honorante</span>, honours are from God; both rewards of virtue, and fit to +be sought after, sued for, and may well be possessed: yet no such great +happiness in having, or misery in wanting of them. <span lang="la">Dantur quidem bonis</span>, +saith Austin, <span lang="la">ne quis mala aestimet: mails autem ne quis nimis bona</span>, good +men have wealth that we should not think, it evil; and bad men that they +should not rely on or hold it so good; as the rain falls on both sorts, so +are riches given to good and bad, <span lang="la">sed bonis in bonum</span>, but they are good +only to the godly. But <a href="#note3681">[3681]</a>compare both estates, for natural parts they +are not unlike; and a beggar's child, as <a href="#note3682">[3682]</a>Cardan well observes, “is +no whit inferior to a prince's, most part better;” and for those accidents +of fortune, it will easily appear there is no such odds, no such +extraordinary happiness in the one, or misery in the other. He is rich, +wealthy, fat; what gets he by it? pride, insolency, lust, ambition, cares, +fears, suspicion, trouble, anger, emulation, and many filthy diseases of +body and mind. He hath indeed variety of dishes, better fare, sweet wine, +pleasant sauce, dainty music, gay clothes, lords it bravely out, &c., and +all that which Misillus admired in <a href="#note3683">[3683]</a>Lucian; but with them he hath the +gout, dropsies, apoplexies, palsies, stone, pox, rheums, catarrhs, +crudities, oppilations, <a href="#note3684">[3684]</a>melancholy, &c., lust enters in, anger, +ambition, according to <a href="#note3685">[3685]</a>Chrysostom, “the sequel of riches is pride, +riot, intemperance, arrogancy, fury, and all irrational courses.” +<div class="poem" lang="la"> +<div class="line"><a href="#note3686">[3686]</a>———turpi fregerunt saecula luxu</div> +<div class="line">Divitiae molles———</div> +</div> +with their variety of dishes, many such maladies of body and mind get in, +which the poor man knows not of. As Saturn in <a href="#note3687">[3687]</a>Lucian answered the +discontented commonalty, (which because of their neglected Saturnal feasts +in Rome, made a grievous complaint and exclamation against rich men) that +they were much mistaken in supposing such happiness in riches; <a href="#note3688">[3688]</a>“you +see the best” (said he) “but you know not their several gripings and +discontents:” they are like painted walls, fair without, rotten within: +diseased, filthy, crazy, full of intemperance's effects; <a href="#note3689">[3689]</a>“and who +can reckon half? if you but knew their fears, cares, anguish of mind and +vexation, to which they are subject, you would hereafter renounce all +riches.” +<div class="poem" lang="la"> +<div class="line"><a href="#note3690">[3690]</a>O si pateant pectora divitum,</div> +<div class="line">Quantos intus sublimis agit</div> +<div class="line">Fortuna metus? Brutia Coro</div> +<div class="line">Pulsante fretum mitior unda est.</div> +</div> +<div class="poem"> +<div class="line">O that their breasts were but conspicuous,</div> +<div class="line">How full of fear within, how furious?</div> +<div class="line">The narrow seas are not so boisterous.</div> +</div> +Yea, but he hath the world at will that is rich, the good things of the +earth: <span lang="la">suave est de magno tollere acervo</span>, (it is sweet to draw from a +great heap) he is a happy man, <a href="#note3691">[3691]</a>adored like a god, a prince, every +man seeks to him, applauds, honours, admires him. He hath honours indeed, +abundance of all things; but (as I said) withal <a href="#note3692">[3692]</a>“pride, lust, anger, +faction, emulation, fears, cares, suspicion enter with his wealth;” for his +intemperance he hath aches, crudities, gouts, and as fruits of his +idleness, and fullness, lust, surfeiting and drunkenness, all manner of +diseases: <span lang="la">pecuniis augetur improbitas</span>, the wealthier, the more dishonest. +<a href="#note3693">[3693]</a>“He is exposed to hatred, envy, peril and treason, fear of death, +degradation,” &c. 'tis <span lang="la">lubrica statio et proxima praecipitio</span>, and the higher +he climbs, the greater is his fall. +<div class="poem" lang="la"> +<div class="line"><a href="#note3694">[3694]</a>———celsae graviore casu</div> +<div class="line">Decidunt turres, feriuntque summos</div> +</div> +<span lang="la">Fulgura montes</span>, the lightning commonly sets on fire the highest towers; <a href="#note3695">[3695]</a>in the more +eminent place he is, the more subject to fall. +<div class="poem" lang="la"> +<div class="line">Rumpitur innumeris arbos uberrima pomis,</div> +<div class="line">Et subito nimiae praecipitantur opes.</div> +</div> +As a tree that is heavy laden with fruit breaks her own boughs, with their +own greatness they ruin themselves: which Joachimus Camerarius hath +elegantly expressed in his <span class="cite">13 Emblem cent. 1.</span> <span lang="la">Inopem se copia fecit</span>. +Their means is their misery, though they do apply themselves to the times, +to lie, dissemble, collogue and flatter their lieges, obey, second his will +and commands as much as may be, yet too frequently they miscarry, they fat +themselves like so many hogs, as <a href="#note3696">[3696]</a>Aeneas Sylvius observes, that when +they are full fed, they may be devoured by their princes, as Seneca by Nero +was served, Sejanus by Tiberius, and Haman by Ahasuerus: I resolve with +Gregory, <span lang="la">potestas culminis, est tempestas mentis; et quo dignitas altior, +casus gravior</span>, honour is a tempest, the higher they are elevated, the more +grievously depressed. For the rest of his prerogatives which wealth +affords, as he hath more his expenses are the greater. “When goods +increase, they are increased that eat them; and what good cometh to the +owners, but the beholding thereof with the eyes?” <span class="bibcite">Eccles. iv. 10.</span> +<div class="poem" lang="la"> +<div class="line"><a href="#note3697">[3697]</a>Millia frumenti tua triverit area centum,</div> +<div class="line">Non tuus hinc capiet venter plus quam meus———</div> +</div> +<p>“an evil sickness,” Solomon calls it, “and reserved to them for an evil,” +<span class="bibcite">12 verse.</span> “They that will be rich fall into many fears and temptations, +into many foolish and noisome lusts, which drown men in perdition.” <span class="bibcite">1 Tim. +vi. 9.</span> “Gold and silver hath destroyed many,” <span class="bibcite">Ecclus. viii. 2.</span> <span lang="la">divitia +saeculi sunt laquei diaboli</span>: so writes Bernard; worldly wealth is the +devil's bait: and as the Moon when she is fuller of light is still farthest +from the Sun, the more wealth they have, the farther they are commonly from +God. (If I had said this of myself, rich men would have pulled me to +pieces; but hear who saith, and who seconds it, an Apostle) therefore St. +James bids them “weep and howl for the miseries that shall come upon them; +their gold shall rust and canker, and eat their flesh as fire,” <span class="bibcite">James v. 1, +2, 3.</span> I may then boldly conclude with <a href="#note3698">[3698]</a>Theodoret, <span lang="la">quotiescunque +divitiis affluentem</span>, &c. “As often as you shall see a man abounding in +wealth,” <span lang="la">qui gemmis bibit et Serrano dormit in ostro</span>, “and naught withal, +I beseech you call him not happy, but esteem him unfortunate, because he +hath many occasions offered to live unjustly; on the other side, a poor man +is not miserable, if he be good, but therefore happy, that those evil +occasions are taken from him.” +<div class="poem" lang="la"> +<div class="line"><a href="#note3699">[3699]</a>Non possidentem multa vocaveris</div> +<div class="line">Recte beatum; rectius occupat</div> +<div class="line">Nomen beati, qui deorum</div> +<div class="line">Muneribus sapienter uti,</div> +<div class="line">Duramque callet pauperiem pati,</div> +<div class="line">Pejusque laetho flagitium timet.</div> +</div> +<div class="poem"> +<div class="line">He is not happy that is rich,</div> +<div class="line">And hath the world at will,</div> +<div class="line">But he that wisely can God's gifts</div> +<div class="line">Possess and use them still:</div> +<div class="line">That suffers and with patience</div> +<div class="line">Abides hard poverty,</div> +<div class="line">And chooseth rather for to die;</div> +<div class="line">Than do such villainy.</div> +</div> +<p>Wherein now consists his happiness? what privileges hath he more than other +men? or rather what miseries, what cares and discontents hath he not more +than other men? +<div class="poem" lang="la"> +<div class="line"><a href="#note3700">[3700]</a>Non enim gazae, neque consularis</div> +<div class="line">Summovet lictor miseros tumultus</div> +<div class="line">Mentis, et curas laqueata circum</div> +<div class="bob"> +<div class="line">Tecta volantes.</div> +</div> +</div> +<div class="poem"> +<div class="couplet"> +<div class="line">Nor treasures, nor majors officers remove</div> +<div class="line">The miserable tumults of the mind:</div> +</div> +<div class="couplet"> +<div class="line">Or cares that lie about, or fly above</div> +<div class="line">Their high-roofed houses, with huge beams combin'd.</div> +</div> +</div> +'Tis not his wealth can vindicate him, let him have Job's inventory, <span lang="la">sint +Craesi et Crassi licet, non hos Pactolus aureas undas agens, eripiat unquum +e miseriis</span>, Croesus or rich Crassus cannot now command health, or get +himself a stomach. <a href="#note3701">[3701]</a>“His worship,” as Apuleius describes him, “in all +his plenty and great provision, is forbidden to eat, or else hath no +appetite,” (sick in bed, can take no rest, sore grieved with some chronic +disease, contracted with full diet and ease, or troubled in mind) “when as, +in the meantime, all his household are merry, and the poorest servant that +he keeps doth continually feast.” 'Tis <span lang="la">Bracteata felicitas</span>, as <a href="#note3702">[3702]</a> +Seneca terms it, tinfoiled happiness, <span lang="la">infelix felicitas</span>, an unhappy kind +of happiness, if it be happiness at all. His gold, guard, clattering of +harness, and fortifications against outward enemies, cannot free him from +inward fears and cares. +<div class="poem" lang="la"> +<div class="line">Reveraque metus hominum, curaeque sequaces</div> +<div class="line">Nec metuunt fremitus armorum, aut ferrea tela,</div> +<div class="line">Audacterque inter reges, regumque potentes</div> +<div class="line">Versantur, neque fulgorem reverentur ab auro.</div> +</div> +<div class="poem"> +<div class="line">Indeed men still attending fears and cares</div> +<div class="line">Nor armours clashing, nor fierce weapons fears:</div> +<div class="line">With kings converse they boldly, and kings peers,</div> +<div class="line">Fearing no flashing that from gold appears.</div> +</div> +Look how many servants he hath, and so many enemies he suspects; for +liberty he entertains ambition; his pleasures are no pleasures; and that +which is worst, he cannot be private or enjoy himself as other men do, his +state is a servitude. <a href="#note3703">[3703]</a>A countryman may travel from kingdom to +kingdom, province to province, city to city, and glut his eyes with +delightful objects, hawk, hunt, and use those ordinary disports, without +any notice taken, all which a prince or a great man cannot do. He keeps in +for state, <span lang="la">ne majestatis dignitas evilescat</span>, as our China kings, of +Borneo, and Tartarian Chams, those <span lang="la">aurea mancipia</span>, are said to do, seldom +or never seen abroad, <span lang="la">ut major sit hominum erga se observantia</span>, which the +<a href="#note3704">[3704]</a>Persian kings so precisely observed of old. A poor man takes more +delight in an ordinary meal's meat, which he hath but seldom, than they do +with all their exotic dainties and continual viands; <span lang="la">Quippe voluptatem +commendat rarior usus</span>, 'tis the rarity and necessity that makes a thing +acceptable and pleasant. Darius, put to flight by Alexander, drank puddle +water to quench his thirst, and it was pleasanter, he swore, than any wine +or mead. All excess, as<a href="#note3705">[3705]</a>Epictetus argues, will cause a dislike; sweet +will be sour, which made that temperate Epicurus sometimes voluntarily +fast. But they being always accustomed to the same<a href="#note3706">[3706]</a>dishes, (which are +nastily dressed by slovenly cooks, that after their obscenities never wash +their bawdy hands) be they fish, flesh, compounded, made dishes, or +whatsoever else, are therefore cloyed; nectar's self grows loathsome to +them, they are weary of all their fine palaces, they are to them but as so +many prisons. A poor man drinks in a wooden dish, and eats his meat in +wooden spoons, wooden platters, earthen vessels, and such homely stuff: the +other in gold, silver, and precious stones; but with what success? <span lang="la">in auro +bibitur venenum</span>, fear of poison in the one, security in the other. A poor +man is able to write, to speak his mind, to do his own business himself; +<span lang="la">locuples mittit parasitum</span>, saith <a href="#note3707">[3707]</a>Philostratus, a rich man employs +a parasite, and as the major of a city, speaks by the town clerk, or by Mr. +Recorder, when he cannot express himself. <a href="#note3708">[3708]</a>Nonius the senator hath a +purple coat as stiff with jewels as his mind is full of vices; rings on his +fingers worth 20,000 sesterces, and as<a href="#note3709">[3709]</a>Perox the Persian king, an +union in his ear worth one hundred pounds weight of gold:<a href="#note3710">[3710]</a>Cleopatra +hath whole boars and sheep served up to her table at once, drinks jewels +dissolved, 40,000 sesterces in value; but to what end? +<div class="poem" lang="la"> +<div class="line"><a href="#note3711">[3711]</a>Num tibi cum fauces urit sitis, aurea quaeris</div> +<div class="line">Pocula?———</div> +</div> +Doth a man that is adry desire to drink in gold? Doth not a cloth suit +become him as well, and keep him as warm, as all their silks, satins, +damasks, taffeties and tissues? Is not homespun cloth as great a +preservative against cold, as a coat of Tartar lamb's-wool, died in grain, +or a gown of giant's beards? Nero, saith<a href="#note3712">[3712]</a>Sueton., never put on one +garment twice, and thou hast scarce one to put on? what's the difference? +one's sick, the other sound: such is the whole tenor of their lives, and +that which is the consummation and upshot of all, death itself makes the +greatest difference. One like a hen feeds on the dunghill all his days, but +is served up at last to his Lord's table; the other as a falcon is fed with +partridge and pigeons, and carried on his master's fist, but when he dies +is flung to the muck-hill, and there lies. The rich man lives like Dives +jovially here on earth, <span lang="la">temulentus divitiis</span>, make the best of it; and +“boasts himself in the multitude of his riches,” <span class="bibcite">Psalm xlix. 6. 11.</span> he +thinks his house “called after his own name,” shall continue for ever; “but +he perisheth like a beast,” <span class="bibcite">verse 20.</span> “his way utters his folly,” <span class="bibcite">verse 13.</span> +<span lang="la">male parta, male dilabuntur</span>; “like sheep they lie in the grave,” <span class="bibcite">verse +14.</span> <span lang="la">Puncto descendunt ad infernum</span>, “they spend their days in wealth, and +go suddenly down to hell,” <span class="bibcite">Job xxi. 13.</span> For all physicians and medicines +enforcing nature, a swooning wife, families' complaints, friends' tears, +dirges, masses, <span lang="la">naenias</span>, funerals, for all orations, counterfeit hired +acclamations, eulogiums, epitaphs, hearses, heralds, black mourners, +solemnities, obelisks, and Mausolean tombs, if he have them, at +least,<a href="#note3713">[3713]</a>he, like a hog, goes to hell with a guilty conscience +(<span lang="la">propter hos dilatavit infernos os suum</span>), and a poor man's curse; his +memory stinks like the snuff of a candle when it is put out; scurrilous +libels, and infamous obloquies accompany him. When as poor Lazarus is <span lang="la">Dei +sacrarium</span>, the temple of God, lives and dies in true devotion, hath no +more attendants, but his own innocency, the heaven a tomb, desires to be +dissolved, buried in his mother's lap, and hath a company of<a href="#note3714">[3714]</a>Angels +ready to convey his soul into Abraham's bosom, he leaves an everlasting and +a sweet memory behind him. Crassus and Sylla are indeed still recorded, but +not so much for their wealth as for their victories: Croesus for his end, +Solomon for his wisdom. In a word,<a href="#note3715">[3715]</a>“to get wealth is a great trouble, +anxiety to keep, grief to lose it.” +<div class="poem" lang="la"> +<div class="line"><a href="#note3716">[3716]</a>Quid dignum stolidis mentibus imprecer?</div> +<div class="line">Opes, honores ambiant:</div> +<div class="line">Et cum falsa gravi mole paraverint,</div> +<div class="line">Tum vera cognoscant bona.</div> +</div> +<p>But consider all those other unknown, concealed happinesses, which a poor +man hath (I call them unknown, because they be not acknowledged in the +world's esteem, or so taken) <span lang="la">O fortunatos nimium bona si sua norint</span>: +happy they are in the meantime if they would take notice of it, make use, +or apply it to themselves. “A poor man wise is better than a foolish king,” +<span class="bibcite">Eccles. ii. 13.</span> <a href="#note3717">[3717]</a>“Poverty is the way to heaven,” <a href="#note3718">[3718]</a>“the mistress +of philosophy,” <a href="#note3719">[3719]</a>“the mother of religion, virtue, sobriety, sister of +innocency, and an upright mind.” How many such encomiums might I add out of +the fathers, philosophers, orators? It troubles many that are poor, they +account of it as a great plague, curse, a sign of God's hatred, <span lang="la">ipsum +scelus</span>, damned villainy itself, a disgrace, shame and reproach; but to +whom, or why? <a href="#note3720">[3720]</a>“If fortune hath envied me wealth, thieves have robbed +me, my father have not left me such revenues as others have,” that I am a +younger brother, basely born,—<span lang="la">cui sine luce genus, surdumque +parentum—nomen</span>, of mean parentage, a dirt-dauber's son, am I therefore to +be blamed? “an eagle, a bull, a lion is not rejected for his poverty, and +why should a man?” 'Tis <a href="#note3721">[3721]</a><span lang="la">fortunae telum, non culpae</span>, fortune's fault, +not mine. “Good Sir, I am a servant,” (to use <a href="#note3722">[3722]</a>Seneca's words) +“howsoever your poor friend; a servant, and yet your chamber-fellow, and if +you consider better of it, your fellow-servant.” I am thy drudge in the +world's eyes, yet in God's sight peradventure thy better, my soul is more +precious, and I dearer unto him. <span lang="la">Etiam servi diis curae sunt</span>, as Evangelus +at large proves in Macrobius, the meanest servant is most precious in his +sight. Thou art an epicure, I am a good Christian; thou art many parasangs +before me in means, favour, wealth, honour, Claudius's Narcissus, Nero's +Massa, Domitian's Parthenius, a favourite, a golden slave; thou coverest +thy floors with marble, thy roofs with gold, thy walls with statues, fine +pictures, curious hangings, &c., what of all this? <span lang="la">calcas opes</span>, &c., +what's all this to true happiness? I live and breathe under that glorious +heaven, that august capitol of nature, enjoy the brightness of stars, that +clear light of sun and moon, those infinite creatures, plants, birds, +beasts, fishes, herbs, all that sea and land afford, far surpassing all +that art and <span lang="la">opulentia</span> can give. I am free, and which <a href="#note3723">[3723]</a>Seneca said +of Rome, <span lang="la">culmen liberos texit, sub marmore et auro postea servitus +habitavit</span>, thou hast <span lang="la">Amaltheae cornu</span>, plenty, pleasure, the world at +will, I am despicable and poor; but a word overshot, a blow in choler, a +game at tables, a loss at sea, a sudden fire, the prince's dislike, a +little sickness, &c., may make us equal in an instant; howsoever take thy +time, triumph and insult awhile, <span lang="la">cinis aequat</span>, as <a href="#note3724">[3724]</a>Alphonsus said, +death will equalise us all at last. I live sparingly, in the mean time, am +clad homely, fare hardly; is this a reproach? am I the worse for it? am I +contemptible for it? am I to be reprehended? A learned man in <a href="#note3725">[3725]</a> +Nevisanus was taken down for sitting amongst gentlemen, but he replied, “my +nobility is about the head, yours declines to the tail,” and they were +silent. Let them mock, scoff and revile, 'tis not thy scorn, but his that +made thee so; “he that mocketh the poor, reproacheth him that made him,” +<span class="bibcite">Prov. xi. 5.</span> “and he that rejoiceth at affliction, shall not be +unpunished.” For the rest, the poorer thou art, the happier thou art, +<span lang="la">ditior est, at non melior</span>, saith <a href="#note3726">[3726]</a>Epictetus, he is richer, not +better than thou art, not so free from lust, envy, hatred, ambition. +<div class="poem" lang="la"> +<div class="line">Beatus ille qui procul negotiis</div> +<div class="line">Paterna rura bobus exercet suis.</div> +</div> +Happy he, in that he is <a href="#note3727">[3727]</a>freed from the tumults of the world, he +seeks no honours, gapes after no preferment, flatters not, envies not, +temporiseth not, but lives privately, and well contented with his estate; +<div class="poem" lang="la"> +<div class="line">Nec spes corde avidas, nec curam pascit inanem</div> +<div class="line">Securus quo fata cadant.</div> +</div> +He is not troubled with state matters, whether kingdoms thrive better by +succession or election; whether monarchies should be mixed, temperate, or +absolute; the house of Ottomans and Austria is all one to him; he inquires +not after colonies or new discoveries; whether Peter were at Rome, or +Constantine's donation be of force; what comets or new stars signify, +whether the earth stand or move, there be a new world in the moon, or +infinite worlds, &c. He is not touched with fear of invasions, factions or +emulations; +<div class="poem" lang="la"> +<div class="line"><a href="#note3728">[3728]</a>Felix ille animi, divisque simillimus ipsis,</div> +<div class="line">Quem non mordaci resplendens gloria fuco</div> +<div class="line">Solicitat, non fastosi mala gaudia luxus,</div> +<div class="line">Sed tacitos sinit ire dies, et paupere cultu</div> +<div class="line"><a href="#note3729">[3729]</a> Exigit innocuae tranquilla silentia vitae.</div> +</div> +<div class="poem"> +<div class="line">A happy soul, and like to God himself,</div> +<div class="line">Whom not vain glory macerates or strife.</div> +<div class="line">Or wicked joys of that proud swelling pelf,</div> +<div class="line">But leads a still, poor, and contented life.</div> +</div> +A secure, quiet, blissful state he hath, if he could acknowledge it. But +here is the misery, that he will not take notice of it; he repines at rich +men's wealth, brave hangings, dainty fare, as <a href="#note3730">[3730]</a>Simonides objected to +Hieron, he hath all the pleasures of the world, <a href="#note3731">[3731]</a><span lang="la">in lectis eburneis +dormit, vinum phialis bibit, optimis unguentis delibuitur</span>, “he knows not +the affliction of Joseph, stretching himself on ivory beds, and singing to +the sound of the viol.” And it troubles him that he hath not the like: +there is a difference (he grumbles) between Laplolly and Pheasants, to +tumble i' th' straw and lie in a down bed, betwixt wine and water, a +cottage and a palace. “He hates nature” (as <a href="#note3732">[3732]</a>Pliny characterised him) +“that she hath made him lower than a god, and is angry with the gods that +any man goes before him;” and although he hath received much, yet (as +<a href="#note3733">[3733]</a>Seneca follows it) “he thinks it an injury that he hath no more, and +is so far from giving thanks for his tribuneship, that he complains he is +not praetor, neither doth that please him, except he may be consul.” Why is +he not a prince, why not a monarch, why not an emperor? Why should one man +have so much more than his fellows, one have all, another nothing? Why +should one man be a slave or drudge to another? One surfeit, another +starve, one live at ease, another labour, without any hope of better +fortune? Thus they grumble, mutter, and repine: not considering that +inconstancy of human affairs, judicially conferring one condition with +another, or well weighing their own present estate. What they are now, thou +mayst shortly be; and what thou art they shall likely be. Expect a little, +compare future and times past with the present, see the event, and comfort +thyself with it. It is as well to be discerned in commonwealths, cities, +families, as in private men's estates. Italy was once lord of the world, +Rome the queen of cities, vaunted herself of two <a href="#note3734">[3734]</a>myriads of +inhabitants; now that all-commanding country is possessed by petty princes, +<a href="#note3735">[3735]</a>Rome a small village in respect. Greece of old the seat of civility, +mother of sciences and humanity; now forlorn, the nurse of barbarism, a den +of thieves. Germany then, saith Tacitus, was incult and horrid, now full of +magnificent cities: Athens, Corinth, Carthage, how flourishing cities, now +buried in their own ruins! <span lang="la">Corvorum, ferarum, aprorum et bestiarum +lustra</span>, like so many wildernesses, a receptacle of wild beasts. Venice a +poor fisher-town; Paris, London, small cottages in Caesar's time, now most +noble emporiums. Valois, Plantagenet, and Scaliger how fortunate families, +how likely to continue! now quite extinguished and rooted out. He stands +aloft today, full of favour, wealth, honour, and prosperity, in the top of +fortune's wheel: tomorrow in prison, worse than nothing, his son's a +beggar. Thou art a poor servile drudge, <span lang="la">Foex populi</span>, a very slave, thy +son may come to be a prince, with Maximinus, Agathocles, &c. a senator, a +general of an army; thou standest bare to him now, workest for him, +drudgest for him and his, takest an alms of him: stay but a little, and his +next heir peradventure shall consume all with riot, be degraded, thou +exalted, and he shall beg of thee. Thou shalt be his most honourable +patron, he thy devout servant, his posterity shall run, ride, and do as +much for thine, as it was with <a href="#note3736">[3736]</a>Frisgobald and Cromwell, it may be +for thee. Citizens devour country gentlemen, and settle in their seats; +after two or three descents, they consume all in riot, it returns to the +city again. +<div class="poem" lang="la"> +<div class="line"><a href="#note3737">[3737]</a>———Novus incola venit;</div> +<div class="line">Nam propriae telluris herum natura, neque illum.</div> +<div class="line">Nec me, nec quenquam statuit; nos expulit ille:</div> +<div class="line">Illum aut nequities, aut vafri inscitia juris.</div> +</div> +<div class="poem"> +<div class="line">———have we liv'd at a more frugal rate,</div> +<div class="line">Since this new stranger seiz'd on our estate?</div> +<div class="line">Nature will no perpetual heir assign,</div> +<div class="line">Or make the farm his property or mine.</div> +<div class="line">He turn'd us out: but follies all his own,</div> +<div class="line">Or lawsuits and their knaveries yet unknown,</div> +<div class="line">Or, all his follies and his lawsuits past,</div> +<div class="line">Some long-liv'd heir shall turn him out at last.</div> +</div> +A lawyer buys out his poor client, after a while his client's posterity buy +out him and his; so things go round, ebb and flow. +<div class="poem" lang="la"> +<div class="line">Nunc ager Umbreni sub nomine, nuper Ofelli</div> +<div class="line">Dictus erat, nulli proprius, sed cedit in usum</div> +<div class="line">Nunc mihi, nunc aliis;———</div> +</div> +<div class="poem"> +<div class="line">The farm, once mine, now bears Umbrenus' name;</div> +<div class="line">The use alone, not property, we claim;</div> +<div class="line">Then be not with your present lot depressed,</div> +<div class="line">And meet the future with undaunted breast;</div> +</div> +as he said then, <span lang="la">ager cujus, quot habes Dominos</span>? So say I of land, +houses, movables and money, mine today, his anon, whose tomorrow? In +fine, (as <a href="#note3738">[3738]</a>Machiavel observes) “virtue and prosperity beget rest; +rest idleness; idleness riot; riot destruction from which we come again to +good laws; good laws engender virtuous actions; virtue, glory, and +prosperity;” “and 'tis no dishonour then” (as Guicciardine adds) “for a +flourishing man, city, or state to come to ruin,” <a href="#note3739">[3739]</a>“nor infelicity to +be subject to the law of nature.” <span lang="la">Ergo terrena calcanda, sitienda +coelestia</span>, (therefore I say) scorn this transitory state, look up to +heaven, think not what others are, but what thou art: <a href="#note3740">[3740]</a><span lang="la">Qua parte +locatus es in re</span>: and what thou shalt be, what thou mayst be. Do (I say) +as Christ himself did, when he lived here on earth, imitate him as much as +in thee lies. How many great Caesars, mighty monarchs, tetrarchs, +dynasties, princes lived in his days, in what plenty, what delicacy, how +bravely attended, what a deal of gold and silver, what treasure, how many +sumptuous palaces had they, what provinces and cities, ample territories, +fields, rivers, fountains, parks, forests, lawns, woods, cells, &c.? Yet +Christ had none of all this, he would have none of this, he voluntarily +rejected all this, he could not be ignorant, he could not err in his +choice, he contemned all this, he chose that which was safer, better, and +more certain, and less to be repented, a mean estate, even poverty itself; +and why dost thou then doubt to follow him, to imitate him, and his +apostles, to imitate all good men: so do thou tread in his divine steps, +and thou shalt not err eternally, as too many worldlings do, that run on in +their own dissolute courses, to their confusion and ruin, thou shalt not do +amiss. Whatsoever thy fortune is, be contented with it, trust in him, rely +on him, refer thyself wholly to him. For know this, in conclusion, <span lang="la">Non est +volentis nec currentis, sed miserentis Dei</span>, 'tis not as men, but as God +will. “The Lord maketh poor and maketh rich, bringeth low, and exalteth” (<span class="bibcite">1 +Sam. ii. ver. 7. 8</span>), “he lifteth the poor from the dust, and raiseth the +beggar from the dunghill, to set them amongst princes, and make them +inherit the seat of glory;” 'tis all as he pleaseth, how, and when, and +whom; he that appoints the end (though to us unknown) appoints the means +likewise subordinate to the end. + +<p>Yea, but their present estate crucifies and torments most mortal men, they +have no such forecast, to see what may be, what shall likely be, but what +is, though not wherefore, or from whom, <span lang="la">hoc anget</span>, their present +misfortunes grind their souls, and an envious eye which they cast upon +other men's prosperities, <span lang="la">Vicinumque pecus grandius uber habet</span>, how rich, +how fortunate, how happy is he? But in the meantime he doth not consider +the other miseries, his infirmities of body and mind, that accompany his +estate, but still reflects upon his own false conceived woes and wants, +whereas if the matter were duly examined, <a href="#note3741">[3741]</a>he is in no distress at +all, he hath no cause to complain. +<div class="poem" lang="la"> +<div class="line"><a href="#note3742">[3742]</a>———tolle querelas,</div> +<div class="line">Pauper enim non est cui rerum suppetit usus,</div> +</div> +<div class="poem"> +<div class="line">Then cease complaining, friend, and learn to live.</div> +<div class="line">He is not poor to whom kind fortune grants,</div> +<div class="line">Even with a frugal hand, what Nature wants.</div> +</div> +he is not poor, he is not in need. <a href="#note3743">[3743]</a>“Nature is content with bread and +water; and he that can rest satisfied with that, may contend with Jupiter +himself for happiness.” In that golden age, <a href="#note3744">[3744]</a><span lang="la">somnos dedit umbra +salubres, potum quoque lubricus amnis</span>, the tree gave wholesome shade to +sleep under, and the clear rivers drink. The Israelites drank water in the +wilderness; Samson, David, Saul, Abraham's servant when he went for Isaac's +wife, the Samaritan woman, and how many besides might I reckon up, Egypt, +Palestine, whole countries in the <a href="#note3745">[3745]</a>Indies, that drank pure water all +their lives. <a href="#note3746">[3746]</a>The Persian kings themselves drank no other drink than +the water of Chaospis, that runs by Susa, which was carried in bottles +after them, whithersoever they went. Jacob desired no more of God, but +bread to eat, and clothes to put on in his journey, <span class="bibcite">Gen. xxviii. 20.</span> <span lang="la">Bene +est cui deus obtulit Parca quod satis est manu</span>; bread is enough <a href="#note3747">[3747]</a>“to +strengthen the heart.” And if you study philosophy aright, saith <a href="#note3748">[3748]</a> +Maudarensis, “whatsoever is beyond this moderation, is not useful, but +troublesome.” <a href="#note3749">[3749]</a>Agellius, out of Euripides, accounts bread and water +enough to satisfy nature, “of which there is no surfeit, the rest is not a +feast, but a riot.” <a href="#note3750">[3750]</a>S. Hierome esteems him rich “that hath bread to +eat, and a potent man that is not compelled to be a slave; hunger is not +ambitious, so that it have to eat, and thirst doth not prefer a cup of +gold.” It was no epicurean speech of an epicure, he that is not satisfied +with a little will never have enough: and very good counsel of him in the +<a href="#note3751">[3751]</a>poet, “O my son, mediocrity of means agrees best with men; too much +is pernicious.” +<div class="poem" lang="la"> +<div class="line">Divitiae grandes homini sunt vivere parce,</div> +<div class="line">Aequo animo.———</div> +</div> +And if thou canst be content, thou hast abundance, <span lang="la">nihil est, nihil +deest</span>, thou hast little, thou wantest nothing. 'Tis all one to be hanged +in a chain of gold, or in a rope; to be filled with dainties or coarser +meat. +<div class="poem" lang="la"> +<div class="line"><a href="#note3752">[3752]</a>Si ventri bene, si lateri, pedibusque tuis, nil</div> +<div class="line">Divitiae poterunt regales addere majus.</div> +</div> +<div class="poem"> +<div class="line">If belly, sides and feet be well at ease,</div> +<div class="line">A prince's treasure can thee no more please.</div> +</div> +Socrates in a fair, seeing so many things bought and sold, such a multitude +of people convented to that purpose, exclaimed forthwith, “O ye gods what a +sight of things do not I want?” 'Tis thy want alone that keeps thee in +health of body and mind, and that which thou persecutest and abhorrest as a +feral plague is thy physician and <a href="#note3753">[3753]</a>chiefest friend, which makes thee +a good man, a healthful, a sound, a virtuous, an honest and happy man. For +when virtue came from heaven (as the poet feigns) rich men kicked her up, +wicked men abhorred her, courtiers scoffed at her, citizens hated her, +<a href="#note3754">[3754]</a>and that she was thrust out of doors in every place, she came at +last to her sister Poverty, where she had found good entertainment. Poverty +and Virtue dwell together. +<div class="poem" lang="la"> +<div class="line"><a href="#note3755">[3755]</a>———O vitae tuta facultas</div> +<div class="line">Pauperis, angustique lares, o munera nondum</div> +<div class="line">Intellecta deum.</div> +</div> +How happy art thou if thou couldst be content. “Godliness is a great gain, +if a man can be content with that which he hath,” <span class="bibcite">1 Tim. vi. 6.</span> And all +true happiness is in a mean estate. I have a little wealth, as he said, +<a href="#note3756">[3756]</a><span lang="la">sed quas animus magnas facit</span>, a kingdom in conceit; +<div class="poem" lang="la"> +<div class="line"><a href="#note3757">[3757]</a>———nil amplius opto</div> +<div class="line">Maia nate, nisi ut propria haec mihi munera faxis;</div> +</div> +I have enough and desire no more. +<div class="poem" lang="la"> +<div class="line"><a href="#note3758">[3758]</a>Dii bene fecerunt inopis me quodque pusilli</div> +<div class="line">Fecerunt animi———</div> +</div> +'tis very well, and to my content. <a href="#note3759">[3759]</a><span lang="la">Vestem et fortunam concinnam +potius quam laxam probo</span>, let my fortune and my garments be both alike fit +for me. And which <a href="#note3760">[3760]</a>Sebastian Foscarinus, sometime Duke of Venice, +caused to be engraven on his tomb in St. Mark's Church, “Hear, O ye +Venetians, and I will tell you which is the best thing in the world: to +contemn it.” I will engrave it in my heart, it shall be my whole study to +contemn it. Let them take wealth, <span lang="la">Stercora stercus amet</span> so that I may +have security: <span lang="la">bene qui latuit, bene vixit</span>; though I live obscure, <a href="#note3761">[3761]</a> +yet I live clean and honest; and when as the lofty oak is blown down, the +silky reed may stand. Let them take glory, for that's their misery; let +them take honour, so that I may have heart's ease. <span lang="la">Duc me O Jupiter et tu +fatum</span>, <a href="#note3762">[3762]</a>&c. Lead me, O God, whither thou wilt, I am ready to follow; +command, I will obey. I do not envy at their wealth, titles, offices; +<div class="poem" lang="la"> +<div class="line"><a href="#note3763">[3763]</a>Stet quicunque volet potens</div> +<div class="line">Aulae culmine lubrico,</div> +<div class="line">Me dulcis saturet quies.</div> +</div> +let me live quiet and at ease. <a href="#note3764">[3764]</a><span lang="la">Erimus fortasse</span> (as he comforted +himself) <span lang="la">quando illi non erunt</span>, when they are dead and gone, and all +their pomp vanished, our memory may flourish: +<div class="poem" lang="la"> +<div class="line"><a href="#note3765">[3765]</a>———dant perennes</div> +<div class="line">Stemmata non peritura Musae.</div> +</div> +Let him be my lord, patron, baron, earl, and possess so many goodly +castles, 'tis well for me <a href="#note3766">[3766]</a>that I have a poor house, and a little +wood, and a well by it, &c. +<div class="poem" lang="la"> +<div class="line">His me consolor victurum suavius, ac si</div> +<div class="line">Quaestor avus pater atque meus, patruusque fuissent.</div> +</div> +<div class="poem"> +<div class="line">With which I feel myself more truly blest</div> +<div class="line">Than if my sires the quaestor's power possess'd.</div> +</div> +I live, I thank God, as merrily as he, and triumph as much in this my mean +estate, as if my father and uncle had been lord treasurer, or my lord +mayor. He feeds of many dishes, I of one: <a href="#note3767">[3767]</a><span lang="la">qui Christum curat, non +multum curat quam de preciosis cibis stercus conficiat</span>, what care I of +what stuff my excrements be made? <a href="#note3768">[3768]</a>“He that lives according to nature +cannot be poor, and he that exceeds can never have enough,” <span lang="la">totus non +sufficit orbis</span>, the whole world cannot give him content. “A small thing +that the righteous hath, is better than the riches of the ungodly,” <span class="bibcite">Psal. +xxxvii. 19</span>; “and better is a poor morsel with quietness, than abundance +with strife,” <span class="bibcite">Prov. xvii. 7.</span> Be content then, enjoy thyself, and as <a href="#note3769">[3769]</a> +Chrysostom adviseth, “be not angry for what thou hast not, but give God +hearty thanks for what thou hast received.” +<div class="poem" lang="la"> +<div class="line"><a href="#note3770">[3770]</a>Si dat oluscula</div> +<div class="couplet"> +<div class="line">Mensa minuscula</div> +<div class="line">pace referta,</div> +</div> +<div class="line">Ne pete grandia,</div> +<div class="couplet"> +<div class="line">Lautaque prandia</div> +<div class="line">lite repleta.</div> +</div> +</div> +But what wantest thou, to expostulate the matter? or what hast thou not +better than a rich man? <a href="#note3771">[3771]</a>“health, competent wealth, children, +security, sleep, friends, liberty, diet, apparel, and what not,” or at +least mayst have (the means being so obvious, easy, and well known) for as +he inculcated to himself, +<div class="poem" lang="la"> +<div class="line"><a href="#note3772">[3772]</a>Vitam quae faciunt beatiorem,</div> +<div class="line">Jucundissime Martialis, haec sunt;</div> +<div class="line">Res non parta labore, sed relicta,</div> +<div class="line">Lis nunquam, &c.</div> +</div> +I say again thou hast, or at least mayst have it, if thou wilt thyself, +and that which I am sure he wants, a merry heart. “Passing by a village in +the territory of Milan,” saith <a href="#note3773">[3773]</a>St. Austin, “I saw a poor beggar that +had got belike his bellyful of meat, jesting and merry; I sighed, and said +to some of my friends that were then with me, what a deal of trouble, +madness, pain and grief do we sustain and exaggerate unto ourselves, to get +that secure happiness which this poor beggar hath prevented us of, and +which we peradventure shall never have? For that which he hath now attained +with the begging of some small pieces of silver, a temporal happiness, and +present heart's ease, I cannot compass with all my careful windings, and +running in and out,” <a href="#note3774">[3774]</a>“And surely the beggar was very merry, but I was +heavy; he was secure, but I timorous. And if any man should ask me now, +whether I had rather be merry, or still so solicitous and sad, I should +say, merry. If he should ask me again, whether I had rather be as I am, or +as this beggar was, I should sure choose to be as I am, tortured still with +cares and fears; but out of peevishness, and not out of truth.” That which +St. Austin said of himself here in this place, I may truly say to thee, +thou discontented wretch, thou covetous niggard, thou churl, thou ambitious +and swelling toad, 'tis not want but peevishness which is the cause of thy +woes; settle thine affection, thou hast enough. +<div class="poem" lang="la"> +<div class="line"><a href="#note3775">[3775]</a>Denique sit finis quaerendi, quoque habeas plus,</div> +<div class="line">Pauperiem metuas minus, et finire laborem</div> +<div class="line">Incipias; parto, quod avebas, utere.</div> +</div> +Make an end of scraping, purchasing this manor, this field, that house, for +this and that child; thou hast enough for thyself and them: +<div class="poem" lang="la"> +<div class="line"><a href="#note3776">[3776]</a>———Quod petis hic est,</div> +<div class="line">Est Ulubris, animus si te non deficit aequus.</div> +</div> +'Tis at hand, at home already, which thou so earnestly seekest. But +<div class="poem" lang="la"> +<div class="line">———O si angulus ille</div> +<div class="line">Proximus accedat, qui nunc denormat agellum,</div> +</div> +O that I had but that one nook of ground, that field there, that pasture, +<span lang="la">O si venam argenti fors quis mihi monstret—</span>. O that I could but find a +pot of money now, to purchase, &c., to build me a new house, to marry my +daughter, place my son, &c. <a href="#note3777">[3777]</a>“O if I might but live a while longer to +see all things settled, some two or three years, I would pay my debts,” +make all my reckonings even: but they are come and past, and thou hast more +business than before. “O madness, to think to settle that in thine old age +when thou hast more, which in thy youth thou canst not now compose having +but a little.” <a href="#note3778">[3778]</a>Pyrrhus would first conquer Africa, and then Asia, +<span lang="la">et tum suaviter agere</span>, and then live merrily and take his ease: but when +Cyneas the orator told him he might do that already, <span lang="la">id jam posse fieri</span>, +rested satisfied, condemning his own folly. <span lang="la">Si parva licet componere +magnis</span>, thou mayst do the like, and therefore be composed in thy fortune. +Thou hast enough: he that is wet in a bath, can be no more wet if he be +flung into Tiber, or into the ocean itself: and if thou hadst all the +world, or a solid mass of gold as big as the world, thou canst not have +more than enough; enjoy thyself at length, and that which thou hast; the +mind is all; be content, thou art not poor, but rich, and so much the +richer as <a href="#note3779">[3779]</a>Censorinus well writ to Cerellius, <span lang="la">quanto pauciora optas, +non quo plura possides</span>, in wishing less, not having more. I say then, <span lang="la">Non +adjice opes, sed minue cupiditates</span> ('tis <a href="#note3780">[3780]</a>Epicurus' advice), add no +more wealth, but diminish thy desires; and as <a href="#note3781">[3781]</a>Chrysostom well +seconds him, <span lang="la">Si vis ditari, contemne divitias</span>; that's true plenty, not to +have, but not to want riches, <span lang="la">non habere, sed non indigere, vera +abundantia</span>: 'tis more glory to contemn, than to possess; <span lang="la">et nihil agere, +est deorum</span>, “and to want nothing is divine.” How many deaf, dumb, halt, +lame, blind, miserable persons could I reckon up that are poor, and withal +distressed, in imprisonment, banishment, galley slaves, condemned to the +mines, quarries, to gyves, in dungeons, perpetual thraldom, than all which +thou art richer, thou art more happy, to whom thou art able to give an +alms, a lord, in respect, a petty prince: <a href="#note3782">[3782]</a>be contented then I say, +repine and mutter no more, “for thou art not poor indeed but in opinion.” + +<p>Yea, but this is very good counsel, and rightly applied to such as have it, +and will not use it, that have a competency, that are able to work and get +their living by the sweat of their brows, by their trade, that have +something yet; he that hath birds, may catch birds; but what shall we do +that are slaves by nature, impotent, and unable to help ourselves, mere +beggars, that languish and pine away, that have no means at all, no hope of +means, no trust of delivery, or of better success? as those old Britons +complained to their lords and masters the Romans oppressed by the Picts. +<span lang="la">mare ad barbaros, barbari ad mare</span>, the barbarians drove them to the sea, +the sea drove them back to the barbarians: our present misery compels us to +cry out and howl, to make our moan to rich men: they turn us back with a +scornful answer to our misfortune again, and will take no pity of us; they +commonly overlook their poor friends in adversity; if they chance to meet +them, they voluntarily forget and will take no notice of them; they will +not, they cannot help us. Instead of comfort they threaten us, miscall, +scoff at us, to aggravate our misery, give us bad language, or if they do +give good words, what's that to relieve us? According to that of Thales, +<span lang="la">Facile est alios monere</span>; who cannot give good counsel? 'tis cheap, it +costs them nothing. It is an easy matter when one's belly is full to +declaim against fasting, <span lang="la">Qui satur est pleno laudat jejunia ventre</span>; “Doth +the wild ass bray when he hath grass, or loweth the ox when he hath +fodder?” Job vi. 5. <a href="#note3783">[3783]</a><span lang="la">Neque enim populo Romano quidquam potest esse +laetius</span>, no man living so jocund, so merry as the people of Rome when they +had plenty; but when they came to want, to be hunger-starved, “neither +shame, nor laws, nor arms, nor magistrates could keep them in obedience.” +Seneca pleadeth hard for poverty, and so did those lazy philosophers: but +in the meantime <a href="#note3784">[3784]</a>he was rich, they had wherewithal to maintain +themselves; but doth any poor man extol it? “There are those” (saith <a href="#note3785">[3785]</a> +Bernard) “that approve of a mean estate, but on that condition they never +want themselves: and some again are meek so long as they may say or do what +they list; but if occasion be offered, how far are they from all +patience?” I would to God (as he said) <a href="#note3786">[3786]</a>“No man should commend +poverty, but he that is poor,” or he that so much admires it, would +relieve, help, or ease others. +<div class="poem" lang="la"> +<div class="line"><a href="#note3787">[3787]</a>Nunc si nos audis, atque es divinus Apollo,</div> +<div class="line">Dic mihi, qui nummos non habet, unde petat:</div> +</div> +<div class="poem"> +<div class="line">Now if thou hear'st us, and art a good man,</div> +<div class="line">Tell him that wants, to get means, if you can.</div> +</div> +But no man hears us, we are most miserably dejected, the scum of the world. +<a href="#note3788">[3788]</a><span lang="la">Vix habet in nobis jam nova plaga locum</span>. We can get no relief, no +comfort, no succour, <a href="#note3789">[3789]</a><span lang="la">Et nihil inveni quod mihi ferret opem</span>. We +have tried all means, yet find no remedy: no man living can express the +anguish and bitterness of our souls, but we that endure it; we are +distressed, forsaken, in torture of body and mind, in another hell: and +what shall we do? When <a href="#note3790">[3790]</a>Crassus the Roman consul warred against the +Parthians, after an unlucky battle fought, he fled away in the night, and +left four thousand men, sore, sick, and wounded in his tents, to the fury +of the enemy, which, when the poor men perceived, <span lang="la">clamoribus et ululatibus +omnia complerunt</span>, they made lamentable moan, and roared downright, as loud +as Homer's Mars when he was hurt, which the noise of 10,000 men could not +drown, and all for fear of present death. But our estate is far more +tragical and miserable, much more to be deplored, and far greater cause +have we to lament; the devil and the world persecute us, all good fortune +hath forsaken us, we are left to the rage of beggary, cold, hunger, thirst, +nastiness, sickness, irksomeness, to continue all torment, labour and pain, +to derision and contempt, bitter enemies all, and far worse than any death; +death alone we desire, death we seek, yet cannot have it, and what shall we +do? <span lang="la">Quod male fers, assuesce; feres bene</span> —accustom thyself to it, and it +will be tolerable at last. Yea, but I may not, I cannot, <span lang="la">In me consumpsit +vires fortuna nocendo</span>, I am in the extremity of human adversity; and as a +shadow leaves the body when the sun is gone, I am now left and lost, and +quite forsaken of the world. <span lang="la">Qui jacet in terra, non habet unde cadat</span>; +comfort thyself with this yet, thou art at the worst, and before it be long +it will either overcome thee or thou it. If it be violent, it cannot +endure, <span lang="la">aut solvetur, aut solvet</span>: let the devil himself and all the +plagues of Egypt come upon thee at once, <span lang="la">Ne tu cede malis, sed contra +audentior ito</span>, be of good courage; misery is virtue's whetstone. +<div class="poem" lang="la"> +<div class="line"><a href="#note3791">[3791]</a>—serpens, sitis, ardor, arenae,</div> +<div class="line">Dulcia virtuti,</div> +</div> +as Cato told his soldiers marching in the deserts of Libya, “Thirst, heat, +sands, serpents, were pleasant to a valiant man;” honourable enterprises +are accompanied with dangers and damages, as experience evinceth: they will +make the rest of thy life relish the better. But put case they continue; +thou art not so poor as thou wast born, and as some hold, much better to be +pitied than envied. But be it so thou hast lost all, poor thou art, +dejected, in pain of body, grief of mind, thine enemies insult over thee, +thou art as bad as Job; yet tell me (saith Chrysostom) “was Job or the +devil the greater conqueror? surely Job; the <a href="#note3792">[3792]</a>devil had his goods, he +sat on the muck-hill and kept his good name; he lost his children, health, +friends, but he kept his innocency; he lost his money, but he kept his +confidence in God, which was better than any treasure.” Do thou then as Job +did, triumph as Job did, <a href="#note3793">[3793]</a>and be not molested as every fool is. <span lang="la">Sed +qua ratione potero</span>? How shall this be done? Chrysostom answers, <span lang="la">facile si +coelum cogitaveris</span>, with great facility, if thou shalt but meditate on +heaven. <a href="#note3794">[3794]</a>Hannah wept sore, and troubled in mind, could not eat; “but +why weepest thou,” said Elkanah her husband, “and why eatest thou not? why +is thine heart troubled? am not I better to thee than ten sons?” and she +was quiet. Thou art here <a href="#note3795">[3795]</a>vexed in this world; but say to thyself, +“Why art thou troubled, O my soul?” Is not God better to thee than all +temporalities, and momentary pleasures of the world? be then pacified. And +though thou beest now peradventure in extreme want, <a href="#note3796">[3796]</a>it may be 'tis +for thy further good, to try thy patience, as it did Job's, and exercise +thee in this life: trust in God, and rely upon him, and thou shalt be +<a href="#note3797">[3797]</a>crowned in the end. What's this life to eternity? The world hath +forsaken thee, thy friends and fortunes all are gone: yet know this, that +the very hairs of thine head are numbered, that God is a spectator of all +thy miseries, he sees thy wrongs, woes, and wants. <a href="#note3798">[3798]</a>“'Tis his +goodwill and pleasure it should be so, and he knows better what is for thy +good than thou thyself. His providence is over all, at all times; he hath +set a guard of angels over us, and keeps us as the apple of his eye,” <span class="bibcite">Ps. +xvii. 8.</span> Some he doth exalt, prefer, bless with worldly riches, honours, +offices, and preferments, as so many glistering stars he makes to shine +above the rest: some he doth miraculously protect from thieves, incursions, +sword, fire, and all violent mischances, and as the <a href="#note3799">[3799]</a>poet feigns of +that Lycian Pandarus, Lycaon's son, when he shot at Menelaus the Grecian +with a strong arm, and deadly arrow, Pallas, as a good mother keeps flies +from her child's face asleep, turned by the shaft, and made it hit on the +buckle of his girdle; so some he solicitously defends, others he exposeth +to danger, poverty, sickness, want, misery, he chastiseth and corrects, as +to him seems best, in his deep, unsearchable and secret judgment, and all +for our good. “The tyrant took the city” (saith <a href="#note3800">[3800]</a>Chrysostom), “God did +not hinder it; led them away captives, so God would have it; he bound them, +God yielded to it: flung them into the furnace, God permitted it: heat the +oven hotter, it was granted: and when the tyrant had done his worst, God +showed his power, and the children's patience; he freed them:” so can he +thee, and can <a href="#note3801">[3801]</a>help in an instant, when it seems to him good. <a href="#note3802">[3802]</a> +“Rejoice not against me, O my enemy; for though I fall, I shall rise: when +I sit in darkness, the Lord shall lighten me.” Remember all those martyrs +what they have endured, the utmost that human rage and fury could invent, +with what <a href="#note3803">[3803]</a>patience they have borne, with what willingness embraced +it. “Though he kill me,” saith Job, “I will trust in him.” <span lang="la">Justus <a href="#note3804">[3804]</a>inexpugnabilis</span>, as Chrysostom holds, a just man is impregnable, and not +to be overcome. The gout may hurt his hands, lameness his feet, convulsions +may torture his joints, but not <span lang="la">rectam mentem</span> his soul is free. +<div class="poem" lang="la"> +<div class="line"><a href="#note3805">[3805]</a>———nempe pecus, rem,</div> +<div class="line">Lectos, argentum tollas licet; in manicis, et</div> +<div class="line">Compedibus saevo teneas custode———</div> +</div> +<div class="poem"> +<div class="line">Perhaps, you mean,</div> +<div class="line">My cattle, money, movables or land,</div> +<div class="line">Then take them all.—But, slave, if I command,</div> +<div class="line">A cruel jailor shall thy freedom seize.</div> +</div> +<a href="#note3806">[3806]</a>“Take away his money, his treasure is in heaven: banish him his +country, he is an inhabitant of that heavenly Jerusalem: cast him into +bands, his conscience is free; kill his body, it shall rise again; he +fights with a shadow that contends with an upright man:” he will not be +moved. +<div class="poem" lang="la"> +<div class="line">———si fractus illabatur orbis,</div> +<div class="line">Impavidum ferient ruinae.</div> +</div> +Though heaven itself should fall on his head, he will not be offended. He +is impenetrable, as an anvil hard, as constant as Job. +<div class="poem" lang="la"> +<div class="line"><a href="#note3807">[3807]</a>Ipse deus simul atque volet me solvet opinor.</div> +</div> +<div class="poem"> +<div class="line">A God shall set me free whene'er I please.</div> +</div> +Be thou such a one; let thy misery be what it will, what it can, with +patience endure it; thou mayst be restored as he was. <span lang="la">Terris proscriptus, +ad coelum propera; ab hominibus desertus, ad deum fuge</span>. “The poor shall +not always be forgotten, the patient abiding of the meek shall not perish +for ever,” <span class="bibcite">Psal. x. 18.</span> <span class="bibcite">ver. 9.</span> “The Lord will be a refuge of the +oppressed, and a defence in the time of trouble.” +<div class="poem" lang="la"> +<div class="line">Servus Epictetus, multilati corporis, Irus</div> +<div class="line">Pauper: at haec inter charus erat superis.</div> +</div> +<div class="poem"> +<div class="line">Lame was Epictetus, and poor Irus,</div> +<div class="line">Yet to them both God was propitious.</div> +</div> +Lodovicus Vertomannus, that famous traveller, endured much misery, yet +surely, saith Scaliger, he was <span lang="la">vir deo charus</span>, in that he did escape so +many dangers, “God especially protected him, he was dear unto him:” <span lang="la">Modo +in egestate, tribulatione, convalle deplorationis</span>, &c. “Thou art now in +the vale of misery, in poverty, in agony,” <a href="#note3808">[3808]</a>“in temptation; rest, +eternity, happiness, immortality, shall be thy reward,” as Chrysostom +pleads, “if thou trust in God, and keep thine innocency.” <span lang="la">Non si male +nunc, et olim sic erit semper</span>; a good hour may come upon a sudden; <a href="#note3809">[3809]</a> +expect a little. + +<p>Yea, but this expectation is it which tortures me in the mean time; <a href="#note3810">[3810]</a> +<span lang="la">futura expectans praesentibus angor</span>, whilst the grass grows the horse +starves: <a href="#note3811">[3811]</a>despair not, but hope well, +<div class="poem" lang="la"> +<div class="line"><a href="#note3812">[3812]</a>Spera Batte, tibi melius lux Crastina ducet;</div> +<div class="line">Dum spiras spera———</div> +</div> +Cheer up, I say, be not dismayed; <span lang="la">Spes alit agricolas</span>: “he that sows in +tears, shall reap in joy,” <span class="bibcite">Psal. cxxvi. 7.</span> +<div class="poem" lang="la"> +<div class="line">Si fortune me tormente,</div> +<div class="line">Esperance me contente.</div> +</div> +Hope refresheth, as much as misery depresseth; hard beginnings have many +times prosperous events, and that may happen at last which never was yet. +“A desire accomplished delights the soul,” <span class="bibcite">Prov. xiii. 19.</span> +<div class="poem" lang="la"> +<div class="line"><a href="#note3813">[3813]</a>Grata superveniet quae non sperabitur hora:</div> +</div> +<div class="poem"> +<div class="line">Which makes m'enjoy my joys long wish'd at last,</div> +<div class="line">Welcome that hour shall come when hope is past:</div> +</div> +a lowering morning may turn to a fair afternoon, <a href="#note3814">[3814]</a><span lang="la">Nube solet pulsa +candidus ire dies</span>. “The hope that is deferred, is the fainting of the +heart, but when the desire cometh, it is a tree of life,” <span class="bibcite">Prov. xiii. 12</span>, +<a href="#note3815">[3815]</a><span lang="la">suavissimum est voti compos fieri</span>. Many men are both wretched and +miserable at first, but afterwards most happy: and oftentimes it so falls +out, as <a href="#note3816">[3816]</a>Machiavel relates of Cosmo de Medici, that fortunate and +renowned citizen of Europe, “that all his youth was full of perplexity, +danger, and misery, till forty years were past, and then upon a sudden the +sun of his honour broke out as through a cloud.” Huniades was fetched out +of prison, and Henry the Third of Portugal out of a poor monastery, to be +crowned kings. +<div class="poem" lang="la"> +<div class="line">Multa cadunt inter calicem supremaque labra,</div> +</div> +<div class="poem"> +<div class="line">Many things happen between the cup and the lip,</div> +</div> +beyond all hope and expectation many things fall out, and who knows what +may happen? <span lang="la">Nondum omnium dierum Soles occiderunt</span>, as Philippus said, all +the suns are not yet set, a day may come to make amends for all. “Though my +father and mother forsake me, yet the Lord will gather me up,” <span class="bibcite">Psal. xxvii. +10.</span> “Wait patiently on the Lord, and hope in him,” <span class="bibcite">Psal. xxxvii. 7.</span> “Be +strong, hope and trust in the Lord, and he will comfort thee, and give thee +thine heart's desire,” <span class="bibcite">Psal. xxvii. 14.</span> +<div class="poem" lang="la"> +<div class="line">Sperate et vosmet rebus servate secundis.</div> +</div> +<div class="poem"> +<div class="line">Hope, and reserve yourself for prosperity.</div> +</div> +Fret not thyself because thou art poor, contemned, or not so well for the +present as thou wouldst be, not respected as thou oughtest to be, by +birth, place, worth; or that which is a double corrosive, thou hast been +happy, honourable, and rich, art now distressed and poor, a scorn of men, a +burden to the world, irksome to thyself and others, thou hast lost all: +<span lang="la">Miserum est fuisse, felicem</span>, and as Boethius calls it, <span lang="la">Infelicissimum +genus infortunii</span>; this made Timon half mad with melancholy, to think of +his former fortunes and present misfortunes: this alone makes many +miserable wretches discontent. I confess it is a great misery to have been +happy, the quintessence of infelicity, to have been honourable and rich, +but yet easily to be endured: <a href="#note3817">[3817]</a>security succeeds, and to a judicious +man a far better estate. The loss of thy goods and money is no loss; <a href="#note3818">[3818]</a> +“thou hast lost them, they would otherwise have lost thee.” If thy money be +gone, <a href="#note3819">[3819]</a>“thou art so much the lighter,” and as Saint Hierome persuades +Rusticus the monk, to forsake all and follow Christ: “Gold and silver are +too heavy metals for him to carry that seeks heaven.” +<div class="poem" lang="la"> +<div class="line"><a href="#note3820">[3820]</a>Vel nos in mare proximum,</div> +<div class="line">Gemmas et lapides, aurum et inutile,</div> +<div class="line">Summi materiam mali</div> +<div class="line">Mittamus, scelerum si hene poenitet.</div> +</div> +Zeno the philosopher lost all his goods by shipwreck, <a href="#note3821">[3821]</a>he might like +of it, fortune had done him a good turn: <span lang="la">Opes a me, animum auferre non +potest</span>: she can take away my means, but not my mind. He set her at +defiance ever after, for she could not rob him that had nought to lose: for +he was able to contemn more than they could possess or desire. Alexander +sent a hundred talents of gold to Phocion of Athens for a present, because +he heard he was a good man: but Phocion returned his talents back again +with a <span lang="la">permitte me in posterum virum bonum esse</span> to be a good man still; +let me be as I am: <span lang="la">Non mi aurum posco, nec mi precium</span><a href="#note3822">[3822]</a>—That Theban +Crates flung of his own accord his money into the sea, <span lang="la">abite nummi, ego +vos mergam, ne mergar, a vobis</span>, I had rather drown you, than you should +drown me. Can stoics and epicures thus contemn wealth, and shall not we +that are Christians? It was <span lang="la">mascula vox et praeclara</span>, a generous speech of +Cotta in <a href="#note3823">[3823]</a>Sallust, “Many miseries have happened unto me at home, and +in the wars abroad, of which by the help of God some I have endured, some I +have repelled, and by mine own valour overcome: courage was never wanting +to my designs, nor industry to my intents: prosperity or adversity could +never alter my disposition.” A wise man's mind, as Seneca holds, <a href="#note3824">[3824]</a> +“is like the state of the world above the moon, ever serene.” Come then +what can come, befall what may befall, <span lang="la">infractum invictumque <a href="#note3825">[3825]</a> +animum opponas: Rebus angustis animosus atque fortis appare</span>. (Hor. <span class="cite">Od. 11. +lib. 2.</span>) Hope and patience are two sovereign remedies for all, the surest +reposals, the softest cushions to lean on in adversity: +<div class="poem" lang="la"> +<div class="line"><a href="#note3826">[3826]</a>Durum sed levius fit patientia,</div> +<div class="line">Quicquid corrigere est nefas.</div> +</div> +<div class="poem"> +<div class="line">What can't be cured must be endured.</div> +</div> +If it cannot be helped, or amended, <a href="#note3827">[3827]</a>make the best of it; <a href="#note3828">[3828]</a> +<span lang="la">necessitati qui se accommodat, sapit</span>, he is wise that suits himself to +the time. As at a game at tables, so do by all such inevitable accidents. +<div class="poem" lang="la"> +<div class="line"><a href="#note3829">[3829]</a>Ita vita est hominum quasi cum ludas tesseris,</div> +<div class="line">Si illud quod est maxime opus jactu non cadit,</div> +<div class="line">Illud quod cecidit forte, id arte ut corrigas;</div> +</div> +If thou canst not fling what thou wouldst, play thy cast as well as thou +canst. Everything, saith <a href="#note3830">[3830]</a>Epictetus, hath two handles, the one to be +held by, the other not: 'tis in our choice to take and leave whether we +will (all which Simplicius's Commentator hath illustrated by many +examples), and 'tis in our power, as they say, to make or mar ourselves. +Conform thyself then to thy present fortune, and cut thy coat according to +thy cloth, <a href="#note3831">[3831]</a><span lang="la">Ut quimus (quod aiunt) quando quod volumus non licet</span>, +“Be contented with thy loss, state, and calling, whatsoever it is, and rest +as well satisfied with thy present condition in this life:” +<div class="poem" lang="la"> +<div class="line">Este quod es; quod sunt alii, sine quamlibet esse;</div> +<div class="line">Quod non es, nolis; quod potus esse, velis.</div> +</div> +<div class="poem"> +<div class="line">Be as thou art; and as they are, so let</div> +<div class="line">Others be still; what is and may be covert.</div> +</div> +And as he that is <a href="#note3832">[3832]</a>invited to a feast eats what is set before him, +and looks for no other, enjoy that thou hast, and ask no more of God than +what he thinks fit to bestow upon thee. <span lang="la">Non cuivis contingit adire +Corinthum</span>, we may not be all gentlemen, all Catos, or Laelii, as Tully +telleth us, all honourable, illustrious, and serene, all rich; but because +mortal men want many things, <a href="#note3833">[3833]</a>“therefore,” saith Theodoret, “hath God +diversely distributed his gifts, wealth to one, skill to another, that rich +men might encourage and set poor men at work, poor men might learn several +trades to the common good.” As a piece of arras is composed of several +parcels, some wrought of silk, some of gold, silver, crewel of diverse +colours, all to serve for the exornation of the whole: music is made of +diverse discords and keys, a total sum of many small numbers, so is a +commonwealth of several unequal trades and callings. <a href="#note3834">[3834]</a>If all should +be Croesi and Darii, all idle, all in fortunes equal, who should till the +land? As <a href="#note3835">[3835]</a>Menenius Agrippa well satisfied the tumultuous rout of +Rome, in his elegant apologue of the belly and the rest of the members. Who +should build houses, make our several stuffs for raiments? We should all be +starved for company, as Poverty declared at large in Aristophanes' Plutus, +and sue at last to be as we were at first. And therefore God hath appointed +this inequality of states, orders, and degrees, a subordination, as in all +other things. The earth yields nourishment to vegetables, sensible +creatures feed on vegetables, both are substitutes to reasonable souls, and +men are subject amongst themselves, and all to higher powers, so God would +have it. All things then being rightly examined and duly considered as they +ought, there is no such cause of so general discontent, 'tis not in the +matter itself, but in our mind, as we moderate our passions and esteem of +things. <span lang="la">Nihil aliud necessarium ut sis miser</span> (saith <a href="#note3836">[3836]</a>Cardan) <span lang="la">quam +ut te miserum credas</span>, let thy fortune be what it will, 'tis thy mind alone +that makes thee poor or rich, miserable or happy. <span lang="la">Vidi ego</span> (saith divine +Seneca) <span lang="la">in villa hilari et amaena maestos, et media solitudine occupatos; +non locus, sed animus facit ad tranquillitatem</span>. I have seen men miserably +dejected in a pleasant village, and some again well occupied and at good +ease in a solitary desert. 'Tis the mind not the place causeth +tranquillity, and that gives true content. I will yet add a word or two for +a corollary. Many rich men, I dare boldly say it, that lie on down beds, +with delicacies pampered every day, in their well-furnished houses, live at +less heart's ease, with more anguish, more bodily pain, and through their +intemperance, more bitter hours, than many a prisoner or galley-slave; +<a href="#note3837">[3837]</a><span lang="la">Maecenas in pluma aeque vigilat ac Regulus in dolio</span>: those poor +starved Hollanders, whom <a href="#note3838">[3838]</a>Bartison their captain left in Nova Zembla, +anno 1596, or those <a href="#note3839">[3839]</a>eight miserable Englishmen that were lately left +behind, to winter in a stove in Greenland, in 77 deg. of lat., 1630, so +pitifully forsaken, and forced to shift for themselves in a vast, dark, and +desert place, to strive and struggle with hunger, cold, desperation, and +death itself. 'Tis a patient and quiet mind (I say it again and again) +gives true peace and content. So for all other things, they are, as old +<a href="#note3840">[3840]</a>Chremes told us, as we use them. +<div class="poem" lang="la"> +<div class="line">Parentes, patriam, amicos, genus, cognates, divitias,</div> +<div class="line">Haec perinde sunt ac illius animus qui ea possidet;</div> +<div class="line">Qui uti scit, ei bona; qui utitur non recte, mala.</div> +</div> +“Parents, friends, fortunes, country, birth, alliance, &c., ebb and flow +with our conceit; please or displease, as we accept and construe them, or +apply them to ourselves.” <span lang="la">Faber quisque fortunae suae</span>, and in some sort I +may truly say, prosperity and adversity are in our own hands. <span lang="la">Nemo +laeditur nisi a seipso</span>, and which Seneca confirms out of his judgment and +experience. <a href="#note3841">[3841]</a>“Every man's mind is stronger than fortune, and leads +him to what side he will; a cause to himself each one is of his good or bad +life.” But will we, or nill we, make the worst of it, and suppose a man in +the greatest extremity, 'tis a fortune which some indefinitely prefer before +prosperity; of two extremes it is the best. <span lang="la">Luxuriant animi rebus +plerumque secundis</span>, men in <a href="#note3842">[3842]</a>prosperity forget God and themselves, +they are besotted with their wealth, as birds with henbane: <a href="#note3843">[3843]</a> +miserable if fortune forsake them, but more miserable if she tarry and +overwhelm them: for when they come to be in great place, rich, they that +were most temperate, sober, and discreet in their private fortunes, as +Nero, Otho, Vitellius, Heliogabalus (<span lang="la">optimi imperatores nisi imperassent</span>) +degenerate on a sudden into brute beasts, so prodigious in lust, such +tyrannical oppressors, &c., they cannot moderate themselves, they become +monsters, odious, harpies, what not? <span lang="la">Cum triumphos, opes, honores adepti +sunt, ad voluptatem et otium deinceps se convertunt</span>: 'twas <a href="#note3844">[3844]</a>Cato's +note, “they cannot contain.” For that cause belike +<div class="poem" lang="la"> +<div class="line"><a href="#note3845">[3845]</a>Eutrapilus cuicunque nocere volebat,</div> +<div class="line">Vestimenta dabat pretiosa: beatus enim jam,</div> +<div class="line">Cum pulchris tunicis sumet nova consilia et spes,</div> +<div class="line">Dormiet in lucem scorto, postponet honestum</div> +<div class="line">Officium———</div> +</div> +<div class="poem"> +<div class="line">Eutrapilus when he would hurt a knave,</div> +<div class="line">Gave him gay clothes and wealth to make him brave:</div> +<div class="line">Because now rich he would quite change his mind,</div> +<div class="line">Keep whores, fly out, set honesty behind.</div> +</div> +<a name="index5"></a>On the other side, in adversity many mutter and repine, despair, &c., both +bad, I confess, +<div class="poem" lang="la"> +<div class="line"><a href="#note3846">[3846]</a>———ut calceus olim</div> +<div class="line">Si pede major erit, subvertet: si minor, uret.</div> +</div> +<p>“As a shoe too big or too little, one pincheth, the other sets the foot +awry,” <span lang="la">sed e malis minimum</span>. If adversity hath killed his thousand, +prosperity hath killed his ten thousand: therefore adversity is to be +preferred; <a href="#note3847">[3847]</a><span lang="la">haec froeno indiget, illa solatio: illa fallit, haec +instruit</span>: the one deceives, the other instructs; the one miserably happy, +the other happily miserable; and therefore many philosophers have +voluntarily sought adversity, and so much commend it in their precepts. +Demetrius, in Seneca, esteemed it a great infelicity, that in his lifetime +he had no misfortune, <span lang="la">miserum cui nihil unquam accidisset, adversi</span>. +Adversity then is not so heavily to be taken, and we ought not in such +cases so much to macerate ourselves: there is no such odds in poverty and +riches. To conclude in <a href="#note3848">[3848]</a>Hierom's words, “I will ask our magnificoes +that build with marble, and bestow a whole manor on a thread, what +difference between them and Paul the Eremite, that bare old man? They drink +in jewels, he in his hand: he is poor and goes to heaven, they are rich and +go to hell.” +</div> +<div class="member"> +<h3><a name="2.3.4"></a>MEMB. IV.</h3> +<h4><i>Against Servitude, Loss of Liberty, Imprisonment, Banishment</i>.</h4> + +<p>Servitude, loss of liberty, imprisonment, are no such miseries as they are +held to be: we are slaves and servants the best of us all: as we do +reverence our masters, so do our masters their superiors: gentlemen serve +nobles, and nobles subordinate to kings, <span lang="la">omne sub regno graviore regnum</span>, +princes themselves are God's servants, <span lang="la">reges in ipsos imperium est Jovis</span>. +They are subject to their own laws, and as the kings of China endure more +than slavish imprisonment, to maintain their state and greatness, they +never come abroad. Alexander was a slave to fear, Caesar of pride, Vespasian +to his money (<span lang="la">nihil enim refert, rerum sis servus an hominum</span>), <a href="#note3849">[3849]</a> +Heliogabalus to his gut, and so of the rest. Lovers are slaves to their +mistresses, rich men to their gold, courtiers generally to lust and +ambition, and all slaves to our affections, as Evangelus well discourseth +in <a href="#note3850">[3850]</a>Macrobius, and <a href="#note3851">[3851]</a>Seneca the philosopher, <span lang="la">assiduam +servitutem extremam et ineluctabilem</span> he calls it, a continual slavery, to +be so captivated by vices; and who is free? Why then dost thou repine? +<span lang="la">Satis est potens</span>, Hierom saith, <span lang="la">qui servire non cogitur</span>. Thou carriest +no burdens, thou art no prisoner, no drudge, and thousands want that +liberty, those pleasures which thou hast. Thou art not sick, and what +wouldst thou have? But <span lang="la">nitimur in vetitum</span>, we must all eat of the +forbidden fruit. Were we enjoined to go to such and such places, we would +not willingly go: but being barred of our liberty, this alone torments our +wandering soul that we may not go. A citizen of ours, saith <a href="#note3852">[3852]</a>Cardan, +was sixty years of age, and had never been forth of the walls of the city +of Milan; the prince hearing of it, commanded him not to stir out: being +now forbidden that which all his life he had neglected, he earnestly +desired, and being denied, <span lang="la">dolore confectus mortem, obiit</span>, he died for +grief. + +<p>What I have said of servitude, I again say of imprisonment, we are all +prisoners. <a href="#note3853">[3853]</a>What is our life but a prison? We are all imprisoned in +an island. The world itself to some men is a prison, our narrow seas as so +many ditches, and when they have compassed the globe of the earth, they +would fain go see what is done in the moon. In <a href="#note3854">[3854]</a>Muscovy and many +other northern parts, all over Scandia, they are imprisoned half the year +in stoves, they dare not peep out for cold. At <a href="#note3855">[3855]</a>Aden in Arabia they +are penned in all day long with that other extreme of heat, and keep their +markets in the night. What is a ship but a prison? And so many cities are +but as so many hives of bees, anthills; but that which thou abhorrest, +many seek: women keep in all winter, and most part of summer, to preserve +their beauties; some for love of study: Demosthenes shaved his beard +because he would cut off all occasions from going abroad: how many monks +and friars, anchorites, abandon the world. <span lang="la">Monachus in urbe, piscis in +arido</span>. Art in prison? Make right use of it, and mortify thyself; <a href="#note3856">[3856]</a> +“Where may a man contemplate better than in solitariness,” or study more +than in quietness? Many worthy men have been imprisoned all their lives, +and it hath been occasion of great honour and glory to them, much public +good by their excellent meditation. <a href="#note3857">[3857]</a>Ptolomeus king of Egypt, <span lang="la">cum +viribus attenuatis infirma valetudine laboraret, miro descendi studio +affectus</span>, &c. now being taken with a grievous infirmity of body that he +could not stir abroad, became Strato's scholar, fell hard to his book, and +gave himself wholly to contemplation, and upon that occasion (as mine +author adds), <span lang="la">pulcherrimum regiae opulentiae monumentum</span>, &c., to his great +honour built that renowned library at Alexandria, wherein were 40,000 +volumes. Severinus Boethius never writ so elegantly as in prison, Paul so +devoutly, for most of his epistles were dictated in his bands: “Joseph,” +saith <a href="#note3858">[3858]</a>Austin, “got more credit in prison, than when he distributed +corn, and was lord of Pharaoh's house.” It brings many a lewd, riotous +fellow home, many wandering rogues it settles, that would otherwise have +been like raving tigers, ruined themselves and others. + +<p>Banishment is no grievance at all, <span lang="la">Omne solum forti patria, &c. et patria +est ubicunque bene est</span>, that's a man's country where he is well at ease. +Many travel for pleasure to that city, saith Seneca, to which thou art +banished, and what a part of the citizens are strangers born in other +places? <a href="#note3859">[3859]</a><span lang="la">Incolentibus patria</span>, 'tis their country that are born in +it, and they would think themselves banished to go to the place which thou +leavest, and from which thou art so loath to depart. 'Tis no disparagement +to be a stranger, or so irksome to be an exile. <a href="#note3860">[3860]</a>“The rain is a +stranger to the earth, rivers to the sea, Jupiter in Egypt, the sun to us +all. The soul is an alien to the body, a nightingale to the air, a swallow +in a house, and Ganymede in heaven, an elephant at Rome, a Phoenix in +India;” and such things commonly please us best, which are most strange and +come the farthest off. Those old Hebrews esteemed the whole world Gentiles; +the Greeks held all barbarians but themselves; our modern Italians account +of us as dull Transalpines by way of reproach, they scorn thee and thy +country which thou so much admirest. 'Tis a childish humour to hone after +home, to be discontent at that which others seek; to prefer, as base +islanders and Norwegians do, their own ragged island before Italy or +Greece, the gardens of the world. There is a base nation in the north, +saith <a href="#note3861">[3861]</a>Pliny, called Chauci, that live amongst rocks and sands by the +seaside, feed on fish, drink water: and yet these base people account +themselves slaves in respect, when they come to Rome. <span lang="la">Ita est profecto</span> +(as he concludes) <span lang="la">multis fortuna parcit in poenam</span>, so it is, fortune +favours some to live at home, to their further punishment: 'tis want of +judgment. All places are distant from heaven alike, the sun shines happily +as warm in one city as in another, and to a wise man there is no difference +of climes; friends are everywhere to him that behaves himself well, and a +prophet is not esteemed in his own country. Alexander, Caesar, Trajan, +Adrian, were as so many land-leapers, now in the east, now in the west, +little at home; and Polus Venetus, Lod. Vertomannus, Pinzonus, Cadamustus, +Columbus, Americus Vespucius, Vascus Gama, Drake, Candish, Oliver Anort, +Schoutien, got, all their honour by voluntary expeditions. But you say such +men's travel is voluntary; we are compelled, and as malefactors must +depart; yet know this of <a href="#note3862">[3862]</a>Plato to be true, <span lang="la">ultori Deo summa cura +peregrinus est</span>, God hath an especial care of strangers, “and when he wants +friends and allies, he shall deserve better and find more favour with God +and men.” Besides the pleasure of peregrination, variety of objects will +make amends; and so many nobles, Tully, Aristides, Themistocles, Theseus, +Codrus, &c. as have been banished, will give sufficient credit unto it. +Read Pet. Alcionius his two books of this subject. +</div> +<div class="member"> +<h3><a name="2.3.5"></a>MEMB. V.</h3> +<h4><i>Against Sorrow for Death of Friends or otherwise, vain Fear, &c.</i></h4> + +<p>Death and departure of friends are things generally grievous, <a href="#note3863">[3863]</a> +<span lang="la">Omnium quae in humana vita contingunt, luctus atque mors sunt acerbissima</span>, +the most austere and bitter accidents that can happen to a man in this +life, <span lang="la">in aeternum valedicere</span>, to part for ever, to forsake the world and +all our friends, 'tis <span lang="la">ultimum terribilium</span>, the last and the greatest +terror, most irksome and troublesome unto us, <a href="#note3864">[3864]</a><span lang="la">Homo toties moritur, +quoties amittit suos</span>. And though we hope for a better life, eternal +happiness, after these painful and miserable days, yet we cannot compose +ourselves willingly to die; the remembrance of it is most grievous unto us, +especially to such who are fortunate and rich: they start at the name of +death, as a horse at a rotten post. Say what you can of that other world, +<a href="#note3865">[3865]</a>Montezuma that Indian prince, <span lang="la">Bonum est esse hic</span>, they had rather +be here. Nay many generous spirits, and grave staid men otherwise, are so +tender in this, that at the loss of a dear friend they will cry out, roar, +and tear their hair, lamenting some months after, howling “O Hone,” as +those Irish women and <a href="#note3866">[3866]</a>Greeks at their graves, commit many indecent +actions, and almost go beside themselves. My dear father, my sweet husband, +mine only brother's dead, to whom shall I make my moan? <span lang="la">O me miserum! Quis +dabit in lachrymas fontem</span>, &c. What shall I do? +<div class="poem" lang="la"> +<div class="line"><a href="#note3867">[3867]</a>Sed totum hoc studium luctu fraterna mihi mors</div> +<div class="line">Abstulit, hei misero frater adempte mihi?</div> +</div> +<div class="poem"> +<div class="line">My brother's death my study hath undone,</div> +<div class="line">Woe's me, alas my brother he is gone.</div> +</div> +Mezentius would not live after his son: +<div class="poem" lang="la"> +<div class="line"><a href="#note3868">[3868]</a>Nunc vivo, nec adhuc homines lucemque relinquo,</div> +<div class="line">Sed linquam———</div> +</div> +And Pompey's wife cried out at the news of her husband's death, +<div class="poem" lang="la"> +<div class="line"><a href="#note3869">[3869]</a>Turpe mori post te solo non posse dolore,</div> +<div class="line">Violenta luctu et nescia tolerandi,</div> +</div> +as <a href="#note3870">[3870]</a>Tacitus of Agrippina, not able to moderate her passions. So when +she heard her son was slain, she abruptly broke off her work, changed +countenance and colour, tore her hair, and fell a roaring downright. +<div class="poem" lang="la"> +<div class="line"><a href="#note3871">[3871]</a>———subitus miserae color ossa reliquit,</div> +<div class="line">Excussi manibus radii, revolutaque pensa:</div> +<div class="line">Evolat infelix et foemineo ululatu</div> +<div class="line">Scissa comam———</div> +</div> +Another would needs run upon the sword's point after Euryalus' departure, +<div class="poem" lang="la"> +<div class="line"><a href="#note3872">[3872]</a>Figite me, si qua est pietas, in me omnia tela</div> +<div class="line">Conjicite o Rutili;———</div> +</div> +O let me die, some good man or other make an end of me. How did Achilles +take on for Patroclus' departure? A black cloud of sorrows overshadowed +him, saith Homer. Jacob rent his clothes, put sackcloth about his loins, +sorrowed for his son a long season, and could not be comforted, but would +needs go down into the grave unto his son, <span class="bibcite">Gen. xxxvii. 37.</span> Many years +after, the remembrance of such friends, of such accidents, is most grievous +unto us, to see or hear of it, though it concern not ourselves but others. +Scaliger saith of himself, that he never read Socrates' death, in Plato's +Phaedon, but he wept: <a href="#note3873">[3873]</a>Austin shed tears when he read the destruction +of Troy. But howsoever this passion of sorrow be violent, bitter, and +seizeth familiarly on wise, valiant, discreet men, yet it may surely be +withstood, it may be diverted. For what is there in this life, that it +should be so dear unto us? or that we should so much deplore the departure +of a friend? The greatest pleasures are common society, to enjoy one +another's presence, feasting, hawking, hunting, brooks, woods, hills, +music, dancing, &c. all this is but vanity and loss of time, as I have +sufficiently declared. +<div class="poem" lang="la"> +<div class="line"><a href="#note3874">[3874]</a>———dum bibimus, dum serta, unguenta, puellas</div> +<div class="line">Poscimus, obrepit non intellecta senectus.</div> +</div> +<div class="poem"> +<div class="line">Whilst we drink, prank ourselves, with wenches dally,</div> +<div class="line">Old age upon's at unawares doth sally.</div> +</div> +As alchemists spend that small modicum they have to get gold, and never +find it, we lose and neglect eternity, for a little momentary pleasure +which we cannot enjoy, nor shall ever attain to in this life. We abhor +death, pain, and grief, all, yet we will do nothing of that which should +vindicate us from, but rather voluntarily thrust ourselves upon it. <a href="#note3875">[3875]</a> +“The lascivious prefers his whore before his life, or good estate; an angry +man his revenge: a parasite his gut; ambitious, honours; covetous, wealth; +a thief his booty; a soldier his spoil; we abhor diseases, and yet we pull +them upon us.” We are never better or freer from cares than when we sleep, +and yet, which we so much avoid and lament, death is but a perpetual sleep; +and why should it, as <a href="#note3876">[3876]</a>Epicurus argues, so much affright us? “When we +are, death is not: but when death is, then we are not:” our life is tedious +and troublesome unto him that lives best; <a href="#note3877">[3877]</a>“'tis a misery to be born, +a pain to live, a trouble to die:” death makes an end of our miseries, and +yet we cannot consider of it; a little before <a href="#note3878">[3878]</a>Socrates drank his +portion of cicuta, he bid the citizens of Athens cheerfully farewell, and +concluded his speech with this short sentence; “My time is now come to be +gone, I to my death, you to live on; but which of these is best, God alone +knows.” For there is no pleasure here but sorrow is annexed to it, +repentance follows it. <a href="#note3879">[3879]</a>“If I feed liberally, I am likely sick or +surfeit: if I live sparingly my hunger and thirst is not allayed; I am well +neither full nor fasting; if I live honest, I burn in lust;” if I take my +pleasure, I tire and starve myself, and do injury to my body and soul. +<a href="#note3880">[3880]</a>“Of so small a quantity of mirth, how much sorrow? after so little +pleasure, how great misery?” 'Tis both ways troublesome to me, to rise and +go to bed, to eat and provide my meat; cares and contentions attend me all +day long, fears and suspicions all my life. I am discontented, and why +should I desire so much to live? But a happy death will make an end of all +our woes and miseries; <span lang="la">omnibus una meis certa medela malis</span>; why shouldst +not thou then say with old Simeon since thou art so well affected, “Lord +now let thy servant depart in peace:” or with Paul, “I desire to be +dissolved, and to be with Christ”? <span lang="la">Beata mors quae ad beatam vitam aditum +aperit</span>, 'tis a blessed hour that leads us to a <a href="#note3881">[3881]</a>blessed life, and +blessed are they that die in the Lord. But life is sweet, and death is not +so terrible in itself as the concomitants of it, a loathsome disease, pain, +horror, &c. and many times the manner of it, to be hanged, to be broken on +the wheel, to be burned alive. <a href="#note3882">[3882]</a>Servetus the heretic, that suffered +in Geneva, when he was brought to the stake, and saw the executioner come +with fire in his hand, <span lang="la">homo viso igne tam horrendum exclamavit, ut +universum populum perterrefecerit</span>, roared so loud, that he terrified the +people. An old stoic would have scorned this. It troubles some to be +unburied, or so: +<div class="poem" lang="la"> +<div class="line">———non te optima mater</div> +<div class="line">Condet humi, patriove onerabit membra sepulchro;</div> +<div class="line">Alitibus linguere feris, et gurgite mersum</div> +<div class="line">Unda feret, piscesque impasti vulnera lambent.</div> +</div> +<div class="poem"> +<div class="line">Thy gentle parents shall not bury thee,</div> +<div class="line">Amongst thine ancestors entomb'd to be,</div> +<div class="line">But feral fowl thy carcass shall devour,</div> +<div class="line">Or drowned corps hungry fish maws shall scour.</div> +</div> +As Socrates told Crito, it concerns me not what is done with me when I am +dead; <span lang="la">Facilis jactura sepulchri</span>: I care not so long as I feel it not; let +them set mine head on the pike of Tenerife, and my quarters in the four +parts of the world,—<span lang="la">pascam licet in cruce corvos</span>, let wolves or bears +devour me;—<a href="#note3883">[3883]</a><span lang="la">Caelo tegitur qui non habet urnam</span>, the canopy of heaven +covers him that hath no tomb. So likewise for our friends, why should their +departure so much trouble us? They are better as we hope, and for what then +dost thou lament, as those do whom Paul taxed in his time, <span class="bibcite">1 Thes. iv. 13.</span> +“that have no hope”? 'Tis fit there should be some solemnity. +<div class="poem" lang="la"> +<div class="line"><a href="#note3884">[3884]</a>Sed sepelire decet defunctum, pectore forti,</div> +<div class="line">Constantes, unumque diem fletui indulgentes.</div> +</div> +Job's friends said not a word to him the first seven days, but let sorrow +and discontent take their course, themselves sitting sad and silent by him. +When Jupiter himself wept for Sarpedon, what else did the poet insinuate, +but that some sorrow is good +<div class="poem" lang="la"> +<div class="line"><a href="#note3885">[3885]</a>Quis matrem nisi mentis inops in funere nati</div> +<div class="line">Flere vetat?———</div> +</div> +who can blame a tender mother if she weep for her children? Beside, as +<a href="#note3886">[3886]</a>Plutarch holds, 'tis not in our power not to lament, <span lang="la">Indolentia non +cuivis contingit</span>, it takes away mercy and pity, not to be sad; 'tis a +natural passion to weep for our friends, an irresistible passion to lament +and grieve. “I know not how” (saith Seneca) “but sometimes 'tis good to be +miserable in misery: and for the most part all grief evacuates itself by +tears,” +<div class="poem" lang="la"> +<div class="line"><a href="#note3887">[3887]</a>———est quaedam flere voluptas,</div> +<div class="line">Expletur lachrymis egeriturque dolor:</div> +</div> +“yet after a day's mourning or two, comfort thyself for thy heaviness,” +<span class="bibcite">Eccles. xxxviii. 17.</span> <a href="#note3888">[3888]</a><span lang="la">Non decet defunctum ignavo quaestu prosequi</span>; +'twas Germanicus' advice of old, that we should not dwell too long upon our +passions, to be desperately sad, immoderate grievers, to let them +tyrannise, there's <span lang="la">indolentiae, ars</span>, a medium to be kept: we do not (saith +<a href="#note3889">[3889]</a>Austin) forbid men to grieve, but to grieve overmuch. “I forbid not +a man to be angry, but I ask for what cause he is so? Not to be sad, but +why is he sad? Not to fear, but wherefore is he afraid?” I require a +moderation as well as a just reason. <a href="#note3890">[3890]</a>The Romans and most civil +commonwealths have set a time to such solemnities, they must not mourn +after a set day, “or if in a family a child be born, a daughter or son +married, some state or honour be conferred, a brother be redeemed from his +bands, a friend from his enemies,” or the like, they must lament no more. +And 'tis fit it should be so; to what end is all their funeral pomp, +complaints, and tears? When Socrates was dying, his friends Apollodorus and +Crito, with some others, were weeping by him, which he perceiving, asked +them what they meant: <a href="#note3891">[3891]</a>“for that very cause he put all the women out +of the room, upon which words of his they were abashed, and ceased from +their tears.” Lodovicus Cortesius, a rich lawyer of Padua (as <a href="#note3892">[3892]</a> +Bernardinus Scardeonius relates) commanded by his last will, and a great +mulct if otherwise to his heir, that no funeral should be kept for him, no +man should lament: but as at a wedding, music and minstrels to be provided; +and instead of black mourners, he took order, <a href="#note3893">[3893]</a>“that twelve virgins +clad in green should carry him to the church.” His will and testament was +accordingly performed, and he buried in St. Sophia's church. <a href="#note3894">[3894]</a>Tully +was much grieved for his daughter Tulliola's death at first, until such +time that he had confirmed his mind with some philosophical precepts, +<a href="#note3895">[3895]</a>“then he began to triumph over fortune and grief, and for her +reception into heaven to be much more joyed than before he was troubled for +her loss.” If a heathen man could so fortify himself from philosophy, what +shall a Christian from divinity? Why dost thou so macerate thyself? 'Tis an +inevitable chance, the first statute in Magna Charta, an everlasting Act +of Parliament, all must <a href="#note3896">[3896]</a>die. +<div class="poem" lang="la"> +<div class="line"><a href="#note3897">[3897]</a>Constat aeterna positumque lege est,</div> +<div class="line">Ut constet genitum nihil.</div> +</div> +It cannot be revoked, we are all mortal, and these all commanding gods and +princes “die like men:”<a href="#note3898">[3898]</a>—<span lang="la">involvit humile pariter et celsum caput, +aquatque summis infima</span>. “O weak condition of human estate,” Sylvius +exclaims: <a href="#note3899">[3899]</a>Ladislaus, king of Bohemia, eighteen years of age, in the +flower of his youth, so potent, rich, fortunate and happy, in the midst of +all his friends, amongst so many <a href="#note3900">[3900]</a>physicians, now ready to be <a href="#note3901">[3901]</a> +married, in thirty-six hours sickened and died. We must so be gone sooner +or later all, and as Calliopeius in the comedy took his leave of his +spectators and auditors, <span lang="la">Vos valete et plaudite, Calliopeius recensui</span>, +must we bid the world farewell (<span lang="la">Exit Calliopeius</span>), and having now played +our parts, for ever be gone. Tombs and monuments have the like fate, <span lang="la">data +sunt ipsis quoque fata sepulchris</span>, kingdoms, provinces, towns, and cities +have their periods, and are consumed. In those flourishing times of Troy, +Mycenae was the fairest city in Greece, <span lang="la">Graeciae cunctae imperitabat</span>, but +it, alas, and that <a href="#note3902">[3902]</a>“Assyrian Nineveh are quite overthrown:” the like +fate hath that Egyptian and Boeotian Thebes, Delos, <span lang="la">commune Graeciae, +conciliabulum</span>, the common council-house of Greece, <a href="#note3903">[3903]</a>and Babylon, the +greatest city that ever the sun shone on, hath now nothing but walls and +rubbish left. <a href="#note3904">[3904]</a><span lang="la">Quid Pandioniae restat nisi nomen Athenae</span>? Thus +<a href="#note3905">[3905]</a>Pausanias complained in his times. And where is Troy itself now, +Persepolis, Carthage, Cizicum, Sparta, Argos, and all those Grecian cities? +Syracuse and Agrigentum, the fairest towns in Sicily, which had sometimes +700,000 inhabitants, are now decayed: the names of Hieron, Empedocles, &c., +of those mighty numbers of people, only left. One Anacharsis is remembered +amongst the Scythians; the world itself must have an end; and every part of +it. <span lang="la">Caeterae igitur urbes sunt mortales</span>, as Peter <a href="#note3906">[3906]</a>Gillius +concludes of Constantinople, <span lang="la">haec sane quamdiu erunt homines, futura mihi +videtur immortalis</span>; but 'tis not so: nor site, nor strength, nor sea nor +land, can vindicate a city, but it and all must vanish at last. And as to a +traveller great mountains seem plains afar off, at last are not discerned +at all; cities, men, monuments decay,—<span lang="la">nec solidis prodest sua machina +terris</span>,<a href="#note3907">[3907]</a>the names are only left, those at length forgotten, and are +involved in perpetual night. + +<p><a href="#note3908">[3908]</a>“Returning out of Asia, when I sailed from Aegina toward Megara, I +began” (saith Servius Sulpicius, in a consolatory epistle of his to Tully) +“to view the country round about. Aegina was behind me, Megara before, +Piraeus on the right hand, Corinth on the left, what flourishing towns +heretofore, now prostrate and overwhelmed before mine eyes? I began to +think with myself, alas, why are we men so much disquieted with the +departure of a friend, whose life is much shorter? <a href="#note3909">[3909]</a>When so many +goodly cities lie buried before us. Remember, O Servius, thou art a man; +and with that I was much confirmed, and corrected myself.” Correct then +likewise, and comfort thyself in this, that we must necessarily die, and +all die, that we shall rise again: as Tully held; <span lang="la">Jucundiorque multo +congressus noster futurus, quam insuavis et acerbus digressus</span>, our second +meeting shall be much more pleasant than our departure was grievous. + +<p>Aye, but he was my most dear and loving friend, my sole friend, +<div class="poem" lang="la"> +<div class="line"><a href="#note3910">[3910]</a>Quis deciderio sit pudor aut modus</div> +<div class="line">Tam chari capitis?———</div> +</div> +<div class="poem"> +<div class="line">And who can blame my woe?</div> +</div> +Thou mayst be ashamed, I say with <a href="#note3911">[3911]</a>Seneca, to confess it, “in such a +<a href="#note3912">[3912]</a>tempest as this to have but one anchor,” go seek another: and for +his part thou dost him great injury to desire his longer life. <a href="#note3913">[3913]</a>“Wilt +thou have him crazed and sickly still,” like a tired traveller that comes +weary to his inn, begin his journey afresh, “or to be freed from his +miseries; thou hast more need rejoice that he is gone.” Another complains +of a most sweet wife, a young wife, <span lang="la">Nondum sustulerat flavum Proserpina +crinem</span>, such a wife as no mortal man ever had, so good a wife, but she is +now dead and gone, <span lang="la">laethaeoque jacet condita sarcophago</span>. I reply to him in +Seneca's words, if such a woman at least ever was to be had, <a href="#note3914">[3914]</a>“He did +either so find or make her; if he found her, he may as happily find +another;” if he made her, as Critobulus in Xenophon did by his, he may as +good cheap inform another, <span lang="la">et bona tam sequitur, quam bona prima fuit</span>; he +need not despair, so long as the same master is to be had. But was she +good? Had she been so tired peradventure as that Ephesian widow in +Petronius, by some swaggering soldier, she might not have held out. Many a +man would have been willingly rid of his: before thou wast bound, now thou +art free; <a href="#note3915">[3915]</a>“and 'tis but a folly to love thy fetters though they be +of gold.” Come into a third place, you shall have an aged father sighing +for a son, a pretty child; +<div class="poem" lang="la"> +<div class="line"><a href="#note3916">[3916]</a>Impube pectus quale vel impia</div> +<div class="line">Molliret Thracum pectora.</div> +</div> +<div class="poem"> +<div class="line">———He now lies asleep,</div> +<div class="line">Would make an impious Thracian weep.</div> +</div> +Or some fine daughter that died young, <span lang="la">Nondum experta novi gaudia prima +tori</span>. Or a forlorn son for his deceased father. But why? <span lang="la">Prior exiit, +prior intravit</span>, he came first, and he must go first. <a href="#note3917">[3917]</a><span lang="la">Tu frustra +pius, heu</span>, &c. What, wouldst thou have the laws of nature altered, and him +to live always? Julius Caesar, Augustus, Alcibiades, Galen, Aristotle, lost +their fathers young. And why on the other side shouldst thou so heavily +take the death of thy little son? +<div class="poem" lang="la"> +<div class="line"><a href="#note3918">[3918]</a>Num quia nec fato, merita nec morte peribat,</div> +<div class="line">Sed miser ante diem———</div> +</div> +he died before his time, perhaps, not yet come to the solstice of his age, +yet was he not mortal? Hear that divine <a href="#note3919">[3919]</a>Epictetus, “If thou covet +thy wife, friends, children should live always, thou art a fool.” He was a +fine child indeed, <span lang="la">dignus Apollineis lachrymis</span>, a sweet, a loving, a +fair, a witty child, of great hope, another Eteoneus, whom Pindarus the +poet and Aristides the rhetorician so much lament; but who can tell whether +he would have been an honest man? He might have proved a thief, a rogue, a +spendthrift, a disobedient son, vexed and galled thee more than all the +world beside, he might have wrangled with thee and disagreed, or with his +brothers, as Eteocles and Polynices, and broke thy heart; he is now gone to +eternity, as another Ganymede, in the <a href="#note3920">[3920]</a>flower of his youth, “as if he +had risen,” saith <a href="#note3921">[3921]</a>Plutarch, “from the midst of a feast” before he +was drunk, “the longer he had lived, the worse he would have been,” <span lang="la">et quo +vita longior</span>, (Ambrose thinks) <span lang="la">culpa numerosior</span>, more sinful, more to +answer he would have had. If he was naught, thou mayst be glad he is gone; +if good, be glad thou hadst such a son. Or art thou sure he was good? It +may be he was an hypocrite, as many are, and howsoever he spake thee fair, +peradventure he prayed, amongst the rest that Icaro Menippus heard at +Jupiter's whispering place in Lucian, for his father's death, because he +now kept him short, he was to inherit much goods, and many fair manors +after his decease. Or put case he was very good, suppose the best, may not +thy dead son expostulate with thee, as he did in the same <a href="#note3922">[3922]</a>Lucian, +“why dost thou lament my death, or call me miserable that am much more +happy than thyself? what misfortune is befallen me? Is it because I am not +so bald, crooked, old, rotten, as thou art? What have I lost, some of your +good cheer, gay clothes, music, singing, dancing, kissing, merry-meetings, +<span lang="la">thalami lubentias</span>, &c., is that it? Is it not much better not to hunger +at all than to eat: not to thirst than to drink to satisfy thirst: not to +be cold than to put on clothes to drive away cold? You had more need +rejoice that I am freed from diseases, agues, cares, anxieties, livor, +love, covetousness, hatred, envy, malice, that I fear no more thieves, +tyrants, enemies, as you do.” <a href="#note3923">[3923]</a><span lang="la">Ad cinerem et manes credis curare +sepultos</span>? “Do they concern us at all, think you, when we are once dead?” +Condole not others then overmuch, “wish not or fear thy death.” <a href="#note3924">[3924]</a> +<span lang="la">Summum nec optes diem nec metuas</span>; 'tis to no purpose. +<div class="poem" lang="la"> +<div class="line">Excessi e vitae aerumnis facilisque lubensque</div> +<div class="line">Ne perjora ipsa morte dehinc videam.</div> +</div> +<div class="poem"> +<div class="line">I left this irksome life with all mine heart,</div> +<div class="line">Lest worse than death should happen to my part.</div> +</div> +<a href="#note3925">[3925]</a>Cardinal Brundusinus caused this epitaph in Rome to be inscribed on +his tomb, to show his willingness to die, and tax those that were so both +to depart. Weep and howl no more then, 'tis to small purpose; and as Tully +adviseth us in the like case, <span lang="la">Non quos amisimus, sed quantum lugere par +sit cogitemus</span>: think what we do, not whom we have lost. So David did, <span class="bibcite">2 +Sam. xxii.</span>, “While the child was yet alive, I fasted and wept; but being +now dead, why should I fast? Can I bring him again? I shall go to him, but +he cannot return to me.” He that doth otherwise is an intemperate, a weak, +a silly, and indiscreet man. Though Aristotle deny any part of intemperance +to be conversant about sorrow, I am of <a href="#note3926">[3926]</a>Seneca's mind, “he that is +wise is temperate, and he that is temperate is constant, free from passion, +and he that is such a one, is without sorrow,” as all wise men should be. +The <a href="#note3927">[3927]</a>Thracians wept still when a child was born, feasted and made +mirth when any man was buried: and so should we rather be glad for such as +die well, that they are so happily freed from the miseries of this life. +When Eteoneus, that noble young Greek, was so generally lamented by his +friends, Pindarus the poet feigns some god saying, <span lang="la">Silete homines, non +enim miser est</span>, &c. be quiet good folks, this young man is not so +miserable as you think; he is neither gone to Styx nor Acheron, <span lang="la">sed +gloriosus et senii expers heros</span>, he lives for ever in the Elysian fields. +He now enjoys that happiness which your great kings so earnestly seek, and +wears that garland for which ye contend. If our present weakness is such, +we cannot moderate our passions in this behalf, we must divert them by all +means, by doing something else, thinking of another subject. The Italians +most part sleep away care and grief, if it unseasonably seize upon them, +Danes, Dutchmen, Polanders and Bohemians drink it down, our countrymen go +to plays: do something or other, let it not transpose thee, or by <a href="#note3928">[3928]</a> +“premeditation make such accidents familiar,” as Ulysses that wept for his +dog, but not for his wife, <span lang="la">quod paratus esset animo obfirmato</span>, (Plut. <span class="cite">de +anim. tranq.</span>) “accustom thyself, and harden beforehand by seeing other +men's calamities, and applying them to thy present estate;” <span lang="la">Praevisum est +levius quod fuit ante malum</span>. I will conclude with <a href="#note3929">[3929]</a>Epictetus, “If +thou lovest a pot, remember 'tis but a, pot thou lovest, and thou wilt not +be troubled when 'tis broken: if thou lovest a son or wife, remember they +were mortal, and thou wilt not be so impatient.” And for false fears and +all other fortuitous inconveniences, mischances, calamities, to resist and +prepare ourselves, not to faint is best: <a href="#note3930">[3930]</a><span lang="la">Stultum est timere quod +vitari non potest</span>, 'tis a folly to fear that which cannot be avoided, or +to be discouraged at all. +<div class="poem" lang="la"> +<div class="line"><a href="#note3931">[3931]</a>Nam quisquis trepidus pavet vel optat,</div> +<div class="line">Abjecit clypeum, locoque motus</div> +<div class="line">Nectit qua valeat trahi catenam.</div> +</div> +<p>“For he that so faints or fears, and yields to his passion, flings away his +own weapons, makes a cord to bind himself, and pulls a beam upon his own +head.” +</div> +<div class="member"> +<h3><a name="2.3.6"></a>MEMB. VI.</h3> +<h4><i>Against Envy, Livor, Emulation, Hatred, Ambition, Self-love, and all other Affections</i>.</h4> + +<p>Against those other <a href="#note3932">[3932]</a>passions and affections, there is no better +remedy than as mariners when they go to sea, provide all things necessary +to resist a tempest: to furnish ourselves with philosophical and Divine +precepts, other men's examples, <a href="#note3933">[3933]</a><span lang="la">Periculum ex aliis facere, sibi +quod ex usu siet</span>: To balance our hearts with love, charity, meekness, +patience, and counterpoise those irregular motions of envy, livor, spleen, +hatred, with their opposite virtues, as we bend a crooked staff another +way, to oppose <a href="#note3934">[3934]</a>“sufferance to labour, patience to reproach,” bounty +to covetousness, fortitude to pusillanimity, meekness to anger, humility to +pride, to examine ourselves for what cause we are so much disquieted, on +what ground, what occasion, is it just or feigned? And then either to +pacify ourselves by reason, to divert by some other object, contrary +passion, or premeditation. <a href="#note3935">[3935]</a><span lang="la">Meditari secum oportet quo pacto +adversam aerumnam ferat, Paricla, damna, exilia peregre rediens semper +cogitet, aut filii peccatum, aut uxoris mortem, aut morbum filiae, communia +esse haec: fieri posse, ut ne quid animo sit novum</span>. To make them familiar, +even all kind of calamities, that when they happen they may be less +troublesome unto us. <span lang="la">In secundis meditare, quo pacto feras adversa</span>: or +out of mature judgment to avoid the effect, or disannul the cause, as they +do that are troubled with toothache, pull them quite out. +<div class="poem" lang="la"> +<div class="line"><a href="#note3936">[3936]</a>Ut vivat castor, sibi testes amputat ipse;</div> +<div class="line">Tu quoque siqua nocent, abjice, tutus eris.</div> +</div> +<div class="poem"> +<div class="line">The beaver bites off's stones to save the rest:</div> +<div class="line">Do thou the like with that thou art opprest.</div> +</div> +Or as they that play at wasters, exercise themselves by a few cudgels how +to avoid an enemy's blows: let us arm ourselves against all such violent +incursions, which may invade our minds. A little experience and practice +will inure us to it; <span lang="la">vetula vulpes</span>, as the proverb saith, <span lang="la">laqueo haud +capitur</span>, an old fox is not so easily taken in a snare; an old soldier in +the world methinks should not be disquieted, but ready to receive all +fortunes, encounters, and with that resolute captain, come what may come, +to make answer, +<div class="poem" lang="la"> +<div class="line"><a href="#note3937">[3937]</a>———non ulla laborum</div> +<div class="line">O virgo nova mi facies inopinaque surgit,</div> +<div class="line">Omnia percepi atque animo mecum ante peregi.</div> +</div> +<div class="poem"> +<div class="line">No labour comes at unawares to me,</div> +<div class="line">For I have long before cast what may be.</div> +</div> +<div class="poem" lang="la"> +<div class="line"><a href="#note3938">[3938]</a>———non hoc primum mea pectora vulnus</div> +<div class="line">Senserunt, graviora tuli———</div> +</div> +The commonwealth of <a href="#note3939">[3939]</a>Venice in their armoury have this inscription, +“Happy is that city which in time of peace thinks of war,” a fit motto for +every man's private house; happy is the man that provides for a future +assault. But many times we complain, repine and mutter without a cause, we +give way to passions we may resist, and will not. Socrates was bad by +nature, envious, as he confessed to Zophius the physiognomer, accusing him +of it, froward and lascivious: but as he was Socrates, he did correct and +amend himself. Thou art malicious, envious, covetous, impatient, no doubt, +and lascivious, yet as thou art a Christian, correct and moderate thyself. +'Tis something, I confess, and able to move any man, to see himself +contemned, obscure, neglected, disgraced, undervalued, <a href="#note3940">[3940]</a>“left +behind;” some cannot endure it, no not constant Lipsius, a man discreet +otherwise, yet too weak and passionate in this, as his words express, +<a href="#note3941">[3941]</a><span lang="la">collegas olim, quos ego sine fremitu non intueor, nuper terrae +filios, nunc Maecenates et Agrippas habeo,—summo jam monte potitos</span>. But he +was much to blame for it: to a wise staid man this is nothing, we cannot +all be honoured and rich, all Caesars; if we will be content, our present +state is good, and in some men's opinion to be preferred. Let them go on, +get wealth, offices, titles, honours, preferments, and what they will +themselves, by chance, fraud, imposture, simony, and indirect means, as too +many do, by bribery, flattery, and parasitical insinuation, by impudence +and time-serving, let them climb up to advancement in despite of virtue, +let them “go before, cross me on every side,” <span lang="la">me non offendunt modo non +in, oculos incurrant</span>, <a href="#note3942">[3942]</a>as he said, correcting his former error, they +do not offend me, so long as they run not into mine eyes. I am inglorious +and poor, <span lang="la">composita paupertate</span>, but I live secure and quiet: they are +dignified, have great means, pomp, and state, they are glorious; but what +have they with it? <a href="#note3943">[3943]</a>“Envy, trouble, anxiety, as much labour to +maintain their place with credit, as to get it at first.” I am contented +with my fortunes, <span lang="la">spectator e longinquo</span>, and love <span lang="la">Neptunum procul a +terra spectare furentem</span>: he is ambitious, and not satisfied with his: “but +what <a href="#note3944">[3944]</a>gets he by it? to have all his life laid open, his reproaches +seen: not one of a thousand but he hath done more worthy of dispraise and +animadversion than commendation; no better means to help this than to be +private.” Let them run, ride, strive as so many fishes for a crumb, scrape, +climb, catch, snatch, cozen, collogue, temporise and fleer, take all +amongst them, wealth, honour, <a href="#note3945">[3945]</a>and get what they can, it offends me +not: +<div class="poem" lang="la"> +<div class="line"><a href="#note3946">[3946]</a>———me mea tellus</div> +<div class="line">Lare secreto tutoque tegat,</div> +</div> +“I am well pleased with my fortunes,” <a href="#note3947">[3947]</a><span lang="la">Vivo et regno simul ista +relinquens</span>. + +<p>I have learned “in what state soever I am, therewith to be contented,” +Philip, iv 11. Come what can come, I am prepared. <span lang="la">Nave ferar magna an +parva, ferar unus et idem</span>. I am the same. I was once so mad to bustle +abroad, and seek about for preferment, tire myself, and trouble all my +friends, <span lang="la">sed nihil labor tantus profecit nam dum alios amicorum mors +avocat, aliis ignotus sum, his invisus, alii large promittunt, intercedunt +illi mecum soliciti, hi vana spe lactant; dum alios ambio, hos capto, illis +innotesco, aetas perit, anni defluunt, amici fatigantur, ego deferor, et +jam, mundi taesus, humanaeque satur infidelitatis acquiesco</span>. <a href="#note3948">[3948]</a>And so I +say still; although I may not deny, but that I have had some <a href="#note3949">[3949]</a> +bountiful patrons, and noble benefactors, <span lang="la">ne sim interim ingratus</span>, and I +do thankfully acknowledge it, I have received some kindness, <span lang="la">quod Deus +illis beneficium rependat, si non pro votis, fortasse pro meritis</span>, more +peradventure than I deserve, though not to my desire, more of them than I +did expect, yet not of others to my desert; neither am I ambitious or +covetous, for this while, or a Suffenus to myself; what I have said, +without prejudice or alteration shall stand. And now as a mired horse that +struggles at first with all his might and main to get out, but when he sees +no remedy, that his beating will not serve, lies still, I have laboured in +vain, rest satisfied, and if I may usurp that of <a href="#note3950">[3950]</a>Prudentius, +<div class="poem" lang="la"> +<div class="line">Inveni portum; spes et fortuna valete,</div> +<div class="line">Nil mihi vobiscum, ludite nunc alios.</div> +</div> +<div class="poem"> +<div class="line">Mine haven's found, fortune and hope adieu,</div> +<div class="line">Mock others now, for I have done with you.</div> +</div> + +</div> +<div class="member"> +<h3><a name="2.3.7"></a>MEMB. VII.</h3> +<h4><i>Against Repulse, Abuses, Injuries, Contempts, Disgraces, Contumelies, Slanders, Scoffs, &c.</i></h4> + +<p>I may not yet conclude, think to appease passions, or quiet the +mind, till such time as I have likewise removed some other of their more +eminent and ordinary causes, which produce so grievous tortures and +discontents: to divert all, I cannot hope; to point alone at some few of +the chiefest, is that which I aim at. + +<p><i>Repulse</i>.] Repulse and disgrace are two main causes of discontent, but to an +understanding man not so hardly to be taken. Caesar himself hath been +denied, <a href="#note3951">[3951]</a>and when two stand equal in fortune, birth, and all other +qualities alike, one of necessity must lose. Why shouldst thou take it so +grievously? It hath a familiar thing for thee thyself to deny others. If +every man might have what he would, we should all be deified, emperors, +kings, princes; if whatsoever vain hope suggests, insatiable appetite +affects, our preposterous judgment thinks fit were granted, we should have +another chaos in an instant, a mere confusion. It is some satisfaction to +him that is repelled, that dignities, honours, offices, are not always +given by desert or worth, but for love, affinity, friendship, +affection,<a href="#note3952">[3952]</a>great men's letters, or as commonly they are bought and +sold. <a href="#note3953">[3953]</a>“Honours in court are bestowed not according to men's virtues +and good conditions” (as an old courtier observes), “but as every man hath +means, or more potent friends, so he is preferred.” With us in France +(<a href="#note3954">[3954]</a>for so their own countryman relates) “most part the matter is +carried by favour and grace; he that can get a great man to be his +mediator, runs away with all the preferment.” <span lang="la">Indignissimus plerumque +praefertur, Vatinius Catoni, illaudatus laudatissimo</span>; +<div class="poem" lang="la"> +<div class="line"><a href="#note3955">[3955]</a>———servi dominantur; aselli</div> +<div class="line">Ornantur phaleris, dephalerantur equi.</div> +</div> +An illiterate fool sits in a man's seat, and the common people hold him +learned, grave and wise. “One professeth” (<a href="#note3956">[3956]</a>Cardan well notes) “for a +thousand crowns, but he deserves not ten, when as he that deserves a +thousand cannot get ten.” <span lang="la">Solarium non dat multis salem.</span> As good horses +draw in carts, as coaches. And oftentimes, which Machiavel seconds, <a href="#note3957">[3957]</a> +<span lang="la">Principes non sunt qui ob insignem virtutem principatu digni sunt</span>, he +that is most worthy wants employment; he that hath skill to be a pilot +wants a ship, and he that could govern a commonwealth, a world itself, a +king in conceit, wants means to exercise his worth, hath not a poor office +to manage, and yet all this while he is a better man that is fit to reign, +<span lang="la">etsi careat regno</span>, though he want a kingdom, <a href="#note3958">[3958]</a>“than he that hath +one, and knows not how to rule it:” a lion serves not always his keeper, +but oftentimes the keeper the lion, and as <a href="#note3959">[3959]</a>Polydore Virgil hath it, +<span lang="la">multi reges ut pupilli ob inscitiam non regunt sed reguntur</span>. Hieron of +Syracuse was a brave king, but wanted a kingdom; Perseus of Macedon had +nothing of a king, but the bare name and title, for he could not govern it: +so great places are often ill bestowed, worthy persons unrespected. Many +times, too, the servants have more means than the masters whom they serve, +which <a href="#note3960">[3960]</a>Epictetus counts an eyesore and inconvenient. But who can +help it? It is an ordinary thing in these days to see a base impudent ass, +illiterate, unworthy, insufficient, to be preferred before his betters, +because he can put himself forward, because he looks big, can bustle in the +world, hath a fair outside, can temporise, collogue, insinuate, or hath +good store of friends and money, whereas a more discreet, modest, and +better-deserving man shall lie hid or have a repulse. 'Twas so of old, and +ever will be, and which Tiresias advised Ulysses in the <a href="#note3961">[3961]</a> +poet,—<span lang="la">Accipe qua ratione queas ditescere</span>, &c., is still in use; lie, +flatter, and dissemble: if not, as he concludes,—<span lang="la">Ergo pauper eris</span>, +then go like a beggar as thou art. Erasmus, Melancthon, Lipsius, Budaeus, +Cardan, lived and died poor. Gesner was a silly old man, <span lang="la">baculo innixus</span>, +amongst all those huffing cardinals, swelling bishops that flourished in +his time, and rode on foot-clothes. It is not honesty, learning, worth, +wisdom, that prefers men, “The race is not to the swift, nor the battle to +the strong,” but as the wise man said, <a href="#note3962">[3962]</a>Chance, and sometimes a +ridiculous chance. <a href="#note3963">[3963]</a><span lang="la">Casus plerumque ridiculus multos elevavit.</span> 'Tis +fortune's doings, as they say, which made Brutus now dying exclaim, <span lang="la">O +misera virtus, ergo nihil quam verba eras, atqui ego te tanquam rem +exercebam, sed tu serviebas fortunae.</span> <a href="#note3964">[3964]</a>Believe it hereafter, O my +friends! virtue serves fortune. Yet be not discouraged (O my well deserving +spirits) with this which I have said, it may be otherwise, though seldom I +confess, yet sometimes it is. But to your farther content, I'll tell you a +<a href="#note3965">[3965]</a>tale. In Maronia pia, or Maronia felix, I know not whether, nor how +long since, nor in what cathedral church, a fat prebend fell void. The +carcass scarce cold, many suitors were up in an instant. The first had rich +friends, a good purse, and he was resolved to outbid any man before he +would lose it, every man supposed he should carry it. The second was my +lord Bishop's chaplain (in whose gift it was), and he thought it his due to +have it. The third was nobly born, and he meant to get it by his great +parents, patrons, and allies. The fourth stood upon his worth, he had newly +found out strange mysteries in chemistry, and other rare inventions, which +he would detect to the public good. The fifth was a painful preacher, and +he was commended by the whole parish where he dwelt, he had all their hands +to his certificate. The sixth was the prebendary's son lately deceased, his +father died in debt (for it, as they say), left a wife and many poor +children. The seventh stood upon fair promises, which to him and his noble +friends had been formerly made for the next place in his lordship's gift. +The eighth pretended great losses, and what he had suffered for the church, +what pains he had taken at home and abroad, and besides he brought +noblemen's letters. The ninth had married a kinswoman, and he sent his wife +to sue for him. The tenth was a foreign doctor, a late convert, and wanted +means. The eleventh would exchange for another, he did not like the +former's site, could not agree with his neighbours and fellows upon any +terms, he would be gone. The twelfth and last was (a suitor in conceit) a +right honest, civil, sober man, an excellent scholar, and such a one as +lived private in the university, but he had neither means nor money to +compass it; besides he hated all such courses, he could not speak for +himself, neither had he any friends to solicit his cause, and therefore +made no suit, could not expect, neither did he hope for, or look after it. +The good bishop amongst a jury of competitors thus perplexed, and not yet +resolved what to do, or on whom to bestow it, at the last, of his own +accord, mere motion, and bountiful nature, gave it freely to the university +student, altogether unknown to him but by fame; and to be brief, the +academical scholar had the prebend sent him for a present. The news was no +sooner published abroad, but all good students rejoiced, and were much +cheered up with it, though some would not believe it; others, as men +amazed, said it was a miracle; but one amongst the rest thanked God for it, +and said, <span lang="la">Nunc juvat tandem studiosum esse, et Deo integro corde servire</span>. +You have heard my tale: but alas it is but a tale, a mere fiction, 'twas +never so, never like to be, and so let it rest. Well, be it so then, they +have wealth and honour, fortune and preferment, every man (there's no +remedy) must scramble as he may, and shift as he can; yet Cardan comforted +himself with this, <a href="#note3966">[3966]</a>“the star Fomahant would make him immortal,” and +that <a href="#note3967">[3967]</a>after his decease his books should be found in ladies' studies: +<a href="#note3968">[3968]</a><span lang="la">Dignum laude virum Musa vetat mori</span>. But why shouldst thou take +thy neglect, thy canvas so to heart? It may be thou art not fit; but a +<a href="#note3969">[3969]</a>child that puts on his father's shoes, hat, headpiece, breastplate, +breeches, or holds his spear, but is neither able to wield the one, or wear +the other; so wouldst thou do by such an office, place, or magistracy: +thou art unfit: “And what is dignity to an unworthy man, but (as <a href="#note3970">[3970]</a> +Salvianus holds) a gold ring in a swine's snout?” Thou art a brute. Like a +bad actor (so <a href="#note3971">[3971]</a>Plutarch compares such men in a tragedy, <span lang="la">diadema +fert, at vox non auditur</span>: Thou wouldst play a king's part, but actest a +clown, speakest like an ass. <a href="#note3972">[3972]</a><span lang="la">Magna petis Phaeton et quae non viribus +istis</span>, &c., as James and John, the sons of Zebedee, did ask they knew not +what: <span lang="la">nescis temerarie nescis</span>; thou dost, as another Suffenus, overween +thyself; thou art wise in thine own conceit, but in other more mature +judgment altogether unfit to manage such a business. Or be it thou art more +deserving than any of thy rank, God in his providence hath reserved thee +for some other fortunes, <span lang="la">sic superis visum</span>. Thou art humble as thou art, +it may be; hadst thou been preferred, thou wouldst have forgotten God and +thyself, insulted over others, contemned thy friends, <a href="#note3973">[3973]</a>been a block, +a tyrant, or a demigod, <span lang="la">sequiturque superbia formam</span>: <a href="#note3974">[3974]</a>“Therefore,” +saith Chrysostom, “good men do not always find grace and favour, lest they +should be puffed up with turgent titles, grow insolent and proud.” + +<p>Injuries, abuses, are very offensive, and so much the more in that they +think <span lang="la">veterem ferendo invitant novam</span>, “by taking one they provoke +another:” but it is an erroneous opinion, for if that were true, there +would be no end of abusing each other; <span lang="la">lis litem generat</span>; 'tis much +better with patience to bear, or quietly to put it up. If an ass kick me, +saith Socrates, shall I strike him again? And when <a href="#note3975">[3975]</a>his wife Xantippe +struck and misused him, to some friends that would have had him strike her +again, he replied, that he would not make them sport, or that they should +stand by and say, <span lang="la">Eia Socrates, eia Xantippe</span>, as we do when dogs fight, +animate them the more by clapping of hands. Many men spend themselves, +their goods, friends, fortunes, upon small quarrels, and sometimes at other +men's procurements, with much vexation of spirit and anguish of mind, all +which with good advice, or mediation of friends, might have been happily +composed, or if patience had taken place. Patience in such cases is a most +sovereign remedy, to put up, conceal, or dissemble it, to <a href="#note3976">[3976]</a>forget and +forgive, <a href="#note3977">[3977]</a>“not seven, but seventy-seven times, as often as he repents +forgive him;” <span class="bibcite">Luke xvii. 3.</span> as our Saviour enjoins us, stricken, “to turn +the other side:” as our <a href="#note3978">[3978]</a>Apostle persuades us, “to recompense no man +evil for evil, but as much as is possible to have peace with all men: not +to avenge ourselves, and we shall heap burning coals upon our adversary's +head.” “For <a href="#note3979">[3979]</a>if you put up wrong” (as Chrysostom comments), “you get +the victory; he that loseth his money, loseth not the conquest in this our +philosophy.” If he contend with thee, submit thyself unto him first, yield +to him. <span lang="la">Durum et durum non faciunt murum</span>, as the diverb is, two +refractory spirits will never agree, the only means to overcome is to +relent, <span lang="la">obsequio vinces</span>. Euclid in Plutarch, when his brother had angered +him, swore he would be revenged; but he gently replied, <a href="#note3980">[3980]</a>“Let me not +live if I do not make thee to love me again,” upon which meek answer he was +pacified. +<div class="poem" lang="la"> +<div class="line"><a href="#note3981">[3981]</a>Flectitur obsequio curvatus ab arbore ramus,</div> +<div class="line">Frangis si vires experire tuas.</div> +</div> +<div class="poem"> +<div class="line">A branch if easily bended yields to thee,</div> +<div class="line">Pull hard it breaks: the difference you see.</div> +</div> +The noble family of the Colonni in Rome, when they were expelled the city +by that furious Alexander the Sixth, gave the bending branch therefore as +an impress, with this motto, <span lang="la">Flecti potest, frangi non potest</span>, to signify +that he might break them by force, but so never make them stoop, for they +fled in the midst of their hard usage to the kingdom of Naples, and were +honourably entertained by Frederick the king, according to their callings. +Gentleness in this case might have done much more, and let thine adversary +be never so perverse, it may be by that means thou mayst win him; <a href="#note3982">[3982]</a> +<span lang="la">favore et benevolentia etiam immanis animus mansuescit</span>, soft words pacify +wrath, and the fiercest spirits are so soonest overcome; <a href="#note3983">[3983]</a>a generous +lion will not hurt a beast that lies prostrate, nor an elephant an +innocuous creature, but is <span lang="la">infestus infestis</span>, a terror and scourge alone +to such as are stubborn, and make resistance. It was the symbol of Emanuel +Philibert, Duke of Savoy, and he was not mistaken in it, for +<div class="poem" lang="la"> +<div class="line"><a href="#note3984">[3984]</a>Quo quisque est major, magis est placabilis irae,</div> +<div class="line">Et faciles motus mens generosa capit.</div> +</div> +<div class="poem"> +<div class="line">A greater man is soonest pacified,</div> +<div class="line">A noble spirit quickly satisfied.</div> +</div> +It is reported by <a href="#note3985">[3985]</a>Gualter Mapes, an old historiographer of ours (who +lived 400 years since), that King Edward senior, and Llewellyn prince of +Wales, being at an interview near Aust upon Severn, in Gloucestershire, and +the prince sent for, refused to come to the king; he would needs go over to +him; which Llewellyn perceiving, <a href="#note3986">[3986]</a>“went up to the arms in water, and +embracing his boat, would have carried him out upon his shoulders, adding +that his humility and wisdom had triumphed over his pride and folly,” and +thereupon he was reconciled unto him and did his homage. If thou canst not +so win him, put it up, if thou beest a true Christian, a good divine, an +imitator of Christ, <a href="#note3987">[3987]</a>(“for he was reviled and put it up, whipped and +sought no revenge,”) thou wilt pray for thine enemies, <a href="#note3988">[3988]</a>“and bless +them that persecute thee;” be patient, meek, humble, &c. An honest man will +not offer thee injury, <span lang="la">probus non vult</span>; if he were a brangling knave, +'tis his fashion so to do; where is least heart is most tongue; <span lang="la">quo +quisque stultior, eo magis insolescit</span>, the more sottish he is, still the +more insolent: <a href="#note3989">[3989]</a>“Do not answer a fool according to his folly.” If he +be thy superior, <a href="#note3990">[3990]</a>bear it by all means, grieve not at it, let him +take his course; Anitus and Melitus <a href="#note3991">[3991]</a>“may kill me, they cannot hurt +me;” as that generous Socrates made answer in like case. <span lang="la">Mens immota +manet</span>, though the body be torn in pieces with wild horses, broken on the +wheel, pinched with fiery tongs, the soul cannot be distracted. 'Tis an +ordinary thing for great men to vilify and insult, oppress, injure, +tyrannise, to take what liberty they list, and who dare speak against? +<span lang="la">Miserum est ab eo laedi, a quo non possis queri</span>, a miserable thing 'tis to +be injured of him, from whom is no appeal: <a href="#note3992">[3992]</a>and not safe to write +against him that can proscribe and punish a man at his pleasure, which +Asinius Pollio was aware of, when Octavianus provoked him. 'Tis hard I +confess to be so injured: one of Chilo's three difficult things: <a href="#note3993">[3993]</a>“To +keep counsel; spend his time well; put up injuries:” but be thou patient, +and <a href="#note3994">[3994]</a>leave revenge unto the Lord. <a href="#note3995">[3995]</a>“Vengeance is mine and I +will repay, saith the Lord”—“I know the Lord,” saith <a href="#note3996">[3996]</a>David, “will +avenge the afflicted and judge the poor.”—“No man” (as <a href="#note3997">[3997]</a>Plato farther +adds) “can so severely punish his adversary, as God will such as oppress +miserable men.” +<div class="poem" lang="la"> +<div class="line"><a href="#note3998">[3998]</a>Iterum ille rem judicatam judicat,</div> +<div class="line">Majoreque mulcta mulctat.</div> +</div> +If there be any religion, any God, and that God be just, it shall be so; if +thou believest the one, believe the other: <span lang="la">Erit, erit</span>, it shall be so. +Nemesis comes after, <span lang="la">sero sed serio</span>, stay but a little and thou shalt +see God's just judgment overtake him. +<div class="poem" lang="la"> +<div class="line"><a href="#note3999">[3999]</a>Raro antecedentem scelestum</div> +<div class="line">Deseruit pede poena claudo.</div> +</div> +<div class="poem"> +<div class="line">Yet with sure steps, though lame and slow,</div> +<div class="line">Vengeance o'ertakes the trembling villain's speed.</div> +</div> +Thou shalt perceive that verified of Samuel to Agag, <span class="bibcite">1 Sam. xv. 33.</span> “Thy +sword hath made many women childless, so shall thy mother be childless +amongst other women.” It shall be done to them as they have done to others. +Conradinus, that brave Suevian prince, came with a well-prepared army into +the kingdom of Naples, was taken prisoner by king Charles, and put to death +in the flower of his youth; a little after (<span lang="la">ultionem Conradini mortis</span>, +Pandulphus Collinutius <span class="cite">Hist. Neap. lib. 5.</span> calls it), King Charles's own +son, with two hundred nobles, was so taken prisoner, and beheaded in like +sort. Not in this only, but in all other offences, <span lang="la">quo quisque peccat in +eo punietur</span>, <a href="#note4000">[4000]</a>they shall be punished in the same kind, in the same +part, like nature, eye with or in the eye, head with or in the head, +persecution with persecution, lust with effects of lust; let them march on +with ensigns displayed, let drums beat on, trumpets sound taratantarra, let +them sack cities, take the spoil of countries, murder infants, deflower +virgins, destroy, burn, persecute, and tyrannise, they shall be fully +rewarded at last in the same measure, they and theirs, and that to their +desert. +<div class="poem" lang="la"> +<div class="line"><a href="#note4001">[4001]</a>Ad generum Cereris sine caede et sanguine pauci</div> +<div class="line">Descendunt reges et sicca morte tyranni.</div> +</div> +<div class="poem"> +<div class="line">Few tyrants in their beds do die,</div> +<div class="line">But stabb'd or maim'd to hell they hie.</div> +</div> +Oftentimes too a base contemptible fellow is the instrument of God's +justice to punish, to torture, and vex them, as an ichneumon doth a +crocodile. They shall be recompensed according to the works of their hands, +as Haman was hanged on the gallows he provided for Mordecai; “They shall +have sorrow of heart, and be destroyed from under the heaven,” <span class="bibcite">Thre. iii. +64, 65, 66.</span> Only be thou patient: <a href="#note4002">[4002]</a><span lang="la">vincit qui patitur</span>: and in the +end thou shalt be crowned. Yea, but 'tis a hard matter to do this, flesh +and blood may not abide it; 'tis <span lang="la">grave, grave</span>! no (Chrysostom replies) +<span lang="la">non est grave, o homo</span>! 'tis not so grievous, <a href="#note4003">[4003]</a>“neither had God +commanded it, if it had been so difficult.” But how shall it be done? +“Easily,” as he follows it, “if thou shalt look to heaven, behold the +beauty of it, and what God hath promised to such as put up injuries.” But +if thou resist and go about <span lang="la">vim vi repellere</span>, as the custom of the world +is, to right thyself, or hast given just cause of offence, 'tis no injury +then but a condign punishment; thou hast deserved as much: <span lang="la">A te +principium, in te recredit crimen quod a te fuit; peccasti, quiesce</span>, as +Ambrose expostulates with Cain, <span class="cite">lib. 3. de Abel et Cain</span>. <a href="#note4004">[4004]</a>Dionysius +of Syracuse, in his exile, was made to stand without door, <span lang="la">patienter +ferendum, fortasse nos tale quid fecimus, quum in honore essemus</span>, he +wisely put it up, and laid the fault where it was, on his own pride and +scorn, which in his prosperity he had formerly showed others. 'Tis <a href="#note4005">[4005]</a> +Tully's axiom, <span lang="la">ferre ea molestissime homines non debent, quae ipsorum culpa +contracta sunt</span>, self do, self have, as the saying is, they may thank +themselves. For he that doth wrong must look to be wronged again; <span lang="la">habet et +musca splenem, et formicae sua bills inest</span>. The least fly hath a spleen, +and a little bee a sting. <a href="#note4006">[4006]</a>An ass overwhelmed a thistlewarp's nest, +the little bird pecked his galled back in revenge; and the humble-bee in +the fable flung down the eagle's eggs out of Jupiter's lap. Bracides, in +Plutarch, put his hand into a mouse's nest and hurt her young ones, she bit +him by the finger: <a href="#note4007">[4007]</a>I see now (saith he) there is no creature so +contemptible, that will not be revenged. 'Tis <span lang="la">lex talionis</span>, and the +nature of all things so to do: if thou wilt live quietly thyself, <a href="#note4008">[4008]</a>do +no wrong to others; if any be done thee, put it up, with patience endure +it, for <a href="#note4009">[4009]</a>“this is thankworthy,” saith our apostle, “if any man for +conscience towards God endure grief, and suffer wrong undeserved; for what +praise is it, if when ye be buffeted for you faults, ye take it patiently? +But if when you do well, ye suffer wrong, and take it patiently, there is +thanks with God; for hereunto verily we are called.” <span lang="la">Qui mala non fert, +ipse sibi testis est per impatientiam quod bonus non est</span>, “he that cannot +bear injuries, witnesseth against himself that he is no good man,” as +Gregory holds. <a href="#note4010">[4010]</a>“'Tis the nature of wicked men to do injuries, as it +is the property of all honest men patiently to bear them.” <span lang="la">Improbitas +nullo flectitur obsequio</span>. The wolf in the <a href="#note4011">[4011]</a>emblem sucked the +goat (so the shepherd would have it), but he kept nevertheless a wolf's +nature; <a href="#note4012">[4012]</a>a knave will be a knave. Injury is on the other side a good +man's footboy, his <span lang="la">fidus Acliates</span>, and as a lackey follows him +wheresoever he goes. Besides, <span lang="la">misera est fortuna quae caret inimico</span>, he is +in a miserable estate that wants enemies: <a href="#note4013">[4013]</a>it is a thing not to be +avoided, and therefore with more patience to be endured. Cato Censorius, +that upright Cato of whom Paterculus gives that honourable eulogium, <span lang="la">bene +fecit quod aliter facere non potuit</span>, was <a href="#note4014">[4014]</a>fifty times indicted and +accused by his fellow citizens, and as <a href="#note4015">[4015]</a>Ammianus well hath it, <span lang="la">Quis +erit innocens si clam vel palam accusasse sufficiat</span>? if it be sufficient +to accuse a man openly or in private, who shall be free? If there were no +other respect than that of Christianity, religion and the like, to induce +men to be long-suffering and patient, yet methinks the nature of injury +itself is sufficient to keep them quiet, the tumults, uproars, miseries, +discontents, anguish, loss, dangers that attend upon it might restrain the +calamities of contention: for as it is with ordinary gamesters, the gains +go to the box, so falls it out to such as contend; the lawyers get all; and +therefore if they would consider of it, <span lang="la">aliena pericula cantos</span>, other +men's misfortunes in this kind, and common experience might detain them. +<a href="#note4016">[4016]</a>The more they contend, the more they are involved in a labyrinth of +woes, and the catastrophe is to consume one another, like the elephant and +dragon's conflict in Pliny; <a href="#note4017">[4017]</a>the dragon got under the elephant's +belly, and sucked his blood so long, till he fell down dead upon the +dragon, and killed him with the fall, so both were ruined. 'Tis a hydra's +head, contention; the more they strive, the more they may: and as +Praxiteles did by his glass, when he saw a scurvy face in it, brake it in +pieces: but for that one he saw many more as bad in a moment: for one +injury done they provoke another <span lang="la">cum foenore</span>, and twenty enemies for one. +<span lang="la">Noli irritare crabrones</span>, oppose not thyself to a multitude: but if thou +hast received a wrong, wisely consider of it, and if thou canst possibly, +compose thyself with patience to bear it. This is the safest course, and +thou shalt find greatest ease to be quiet. + +<p><a href="#note4018">[4018]</a>I say the same of scoffs, slanders, contumelies, obloquies, +defamations, detractions, pasquilling libels, and the like, which may tend +any way to our disgrace: 'tis but opinion; if we could neglect, contemn, or +with patience digest them, they would reflect on them that offered them at +first. A wise citizen, I know not whence, had a scold to his wife: when she +brawled, he played on his drum, and by that means madded her more, because +she saw that he would not be moved. Diogenes in a crowd when one called him +back, and told him how the boys laughed him to scorn, <span lang="la">Ego, inquit, non +rideor</span>, took no notice of it. Socrates was brought upon the stage by +Aristophanes, and misused to his face, but he laughed as if it concerned +him not: and as Aelian relates of him, whatsoever good or bad accident or +fortune befel him going in or coming out, Socrates still kept the same +countenance; even so should a Christian do, as Hierom describes him, <span lang="la">per +infamiam et bonam famam grassari ad immortalitatem</span>, march on through good +and bad reports to immortality, <a href="#note4019">[4019]</a>not to be moved: for honesty is a +sufficient reward, probitas sibi, praemium; and in our times the sole +recompense to do well, is, to do well: but naughtiness will punish itself +at last, <a href="#note4020">[4020]</a><span lang="la">Improbis ipsa nequitia supplicium</span>. As the diverb is, +<div class="poem" lang="la"> +<div class="line">Qui bene fecerunt, illi sua facta sequentur;</div> +<div class="line">Qui male fecerunt, facta sequentur eos:</div> +</div> +<div class="poem"> +<div class="line">They that do well, shall have reward at last:</div> +<div class="line">But they that ill, shall suffer for that's past.</div> +</div> +<p>Yea, but I am ashamed, disgraced, dishonoured, degraded, exploded: my +notorious crimes and villainies are come to light (<span lang="la">deprendi miserum est</span>), my +filthy lust, abominable oppression and avarice lies open, my good name's +lost, my fortune's gone, I have been stigmatised, whipped at post, arraigned +and condemned, I am a common obloquy, I have lost my ears, odious, +execrable, abhorred of God and men. Be content, 'tis but a nine days' +wonder, and as one sorrow drives out another, one passion another, one +cloud another, one rumour is expelled by another; every day almost, come +new news unto our ears, as how the sun was eclipsed, meteors seen in the +air, monsters born, prodigies, how the Turks were overthrown in Persia, an +earthquake in Helvetia, Calabria, Japan, or China, an inundation in +Holland, a great plague in Constantinople, a fire at Prague, a dearth in +Germany, such a man is made a lord, a bishop, another hanged, deposed, +pressed to death, for some murder, treason, rape, theft, oppression, all +which we do hear at first with a kind of admiration, detestation, +consternation, but by and by they are buried in silence: thy father's dead, +thy brother robbed, wife runs mad, neighbour hath killed himself; 'tis +heavy, ghastly, fearful news at first, in every man's mouth, table talk; +but after a while who speaks or thinks of it? It will be so with thee and +thine offence, it will be forgotten in an instant, be it theft, rape, +sodomy, murder, incest, treason, &c., thou art not the first offender, nor +shalt not be the last, 'tis no wonder, every hour such malefactors are +called in question, nothing so common, <span lang="la">Quocunque in populo, quocunque sub +axe</span>? <a href="#note4021">[4021]</a>Comfort thyself, thou art not the sole man. If he that were +guiltless himself should fling the first stone at thee, and he alone should +accuse thee that were faultless, how many executioners, how many accusers +wouldst thou have? If every man's sins were written in his forehead, and +secret faults known, how many thousands would parallel, if not exceed +thine offence? It may be the judge that gave sentence, the jury that +condemned thee, the spectators that gazed on thee, deserved much more, and +were far more guilty than thou thyself. But it is thine infelicity to be +taken, to be made a public example of justice, to be a terror to the rest; +yet should every man have his desert, thou wouldst peradventure be a saint +in comparison; <span lang="la">vexat censura columbas</span>, poor souls are punished; the great +ones do twenty thousand times worse, and are not so much as spoken of. +<div class="poem" lang="la"> +<div class="line"><a href="#note4022">[4022]</a>Non rete accipitri tenditur neque milvio,</div> +<div class="line">Qui male faciunt nobis; illis qui nil faciunt tenditur.</div> +</div> +<div class="poem"> +<div class="line">The net's not laid for kites or birds of prey,</div> +<div class="line">But for the harmless still our gins we lay.</div> +</div> +Be not dismayed then, <span lang="la">humanum est errare</span>, we are all sinners, daily and +hourly subject to temptations, the best of us is a hypocrite, a grievous +offender in God's sight, Noah, Lot, David, Peter, &c., how many mortal sins +do we commit? Shall I say, be penitent, ask forgiveness, and make amends by +the sequel of thy life, for that foul offence thou hast committed? recover +thy credit by some noble exploit, as Themistocles did, for he was a most +debauched and vicious youth, <span lang="la">sed juventae maculas praeclaris factis +delevit</span>, but made the world amends by brave exploits; at last become a new +man, and seek to be reformed. He that runs away in a battle, as Demosthenes +said, may fight again; and he that hath a fall may stand as upright as ever +he did before. <span lang="la">Nemo desperet meliora lapsus</span>, a wicked liver may be +reclaimed, and prove an honest man; he that is odious in present, hissed +out, an exile, may be received again with all men's favours, and singular +applause; so Tully was in Rome, Alcibiades in Athens. Let thy disgrace then +be what it will, <span lang="la">quod fit, infectum non potest esse</span>, that which is past +cannot be recalled; trouble not thyself, vex and grieve thyself no more, be +it obloquy, disgrace, &c. No better way, than to neglect, contemn, or seem +not to regard it, to make no reckoning of it, <span lang="la">Deesse robur arguit +dicacitas</span>: if thou be guiltless it concerns thee not: +<div class="poem" lang="la"> +<div class="line"><a href="#note4023">[4023]</a>Irrita vaniloquae quid curas spicula linguae,</div> +<div class="line">Latrantem curatne alta Diana canem?</div> +</div> +Doth the moon care for the barking of a dog? They detract, scoff and rail, +saith one, <a href="#note4024">[4024]</a>and bark at me on every side, but I, like that Albanian +dog sometimes given to Alexander for a present, <span lang="la">vindico me ab illis solo +contemptu</span>, I lie still and sleep, vindicate myself by contempt alone. +<a href="#note4025">[4025]</a><span lang="la">Expers terroris Achilles armatus</span>: as a tortoise in his shell, +<a href="#note4026">[4026]</a><span lang="la">virtute mea me involvo</span>, or an urchin round, <span lang="la">nil moror ictus</span> +<a href="#note4027">[4027]</a>a lizard in camomile, I decline their fury and am safe. +<div class="poem" lang="la"> +<div class="line">Integritas virtusque suo munimine tuta,</div> +<div class="line">Non patet adversae morsibus invidiae:</div> +</div> +<div class="poem"> +<div class="line">Virtue and integrity are their own fence,</div> +<div class="line">Care not for envy or what comes from thence.</div> +</div> +Let them rail then, scoff, and slander, <span lang="la">sapiens contumelia non afficitur</span>, +a wise man, Seneca thinks, is not moved, because he knows, <span lang="la">contra +Sycophantae morsum non est remedium</span>, there is no remedy for it: kings and +princes, wise, grave, prudent, holy, good men, divine, are all so served +alike. <a href="#note4028">[4028]</a><span lang="la">O Jane a tergo quem nulla ciconia pinsit</span>, Antevorta and +Postvorta, Jupiter's guardians, may not help in this case, they cannot +protect; Moses had a Dathan, a Corath, David a Shimei, God himself is +blasphemed: <span lang="la">nondum felix es si te nondum turba deridet</span>. It is an ordinary +thing so to be misused. <a href="#note4029">[4029]</a><span lang="la">Regium est cum bene faceris male audire</span>, +the chiefest men and most understanding are so vilified; let him take his +<a href="#note4030">[4030]</a>course. And as that lusty courser in Aesop, that contemned the poor +ass, came by and by after with his bowels burst, a pack on his back, and +was derided of the same ass: <span lang="la">contemnentur ab iis quos ipsi prius +contempsere, et irridebuntur ab iis quos ipsi prius irrisere</span>, they shall +be contemned and laughed to scorn of those whom they have formerly derided. +Let them contemn, defame, or undervalue, insult, oppress, scoff, slander, +abuse, wrong, curse and swear, feign and lie, do thou comfort thyself with +a good conscience, <span lang="la">in sinu gaudeas</span>, when they have all done, <a href="#note4031">[4031]</a>“a +good conscience is a continual feast,” innocency will vindicate itself: and +which the poet gave out of Hercules, <span lang="la">diis fruitur iratis</span>, enjoy thyself, +though all the world be set against thee, contemn and say with him, +<span lang="la">Elogium mihi prae, foribus</span>, my posy is, “not to be moved, that <a href="#note4032">[4032]</a>my +palladium, my breastplate, my buckler, with which I ward all injuries, +offences, lies, slanders; I lean upon that stake of modesty, so receive and +break asunder all that foolish force of liver and spleen.” And whosoever he +is that shall observe these short instructions, without all question he +shall much ease and benefit himself. + +<p>In fine, if princes would do justice, judges be upright, clergymen truly +devout, and so live as they teach, if great men would not be so insolent, +if soldiers would quietly defend us, the poor would be patient, rich men. +would be liberal and humble, citizens honest, magistrates meek, superiors +would give good example, subjects peaceable, young men would stand in awe: +if parents would be kind to their children, and they again obedient to +their parents, brethren agree amongst themselves, enemies be reconciled, +servants trusty to their masters, virgins chaste, wives modest, husbands +would be loving and less jealous: if we could imitate Christ and his +apostles, live after God's laws, these mischiefs would not so frequently +happen amongst us; but being most part so irreconcilable as we are, +perverse, proud, insolent, factious, and malicious, prone to contention, +anger and revenge, of such fiery spirits, so captious, impious, +irreligious, so opposite to virtue, void of grace, how should it otherwise +be? Many men are very testy by nature, apt to mistake, apt to quarrel, apt +to provoke and misinterpret to the worst, everything that is said or done, +and thereupon heap unto themselves a great deal of trouble, and +disquietness to others, smatterers in other men's matters, tale-bearers, +whisperers, liars, they cannot speak in season, or hold their tongues when +they should, <a href="#note4033">[4033]</a><span lang="la">Et suam partem itidem tacere cum aliena est oratio</span>: +they will speak more than comes to their shares, in all companies, and by +those bad courses accumulate much evil to their own souls (<span lang="la">qui contendit, +sibi convicium facit</span>) their life is a perpetual brawl, they snarl like so +many dogs, with their wives, children, servants, neighbours, and all the +rest of their friends, they can agree with nobody. But to such as are +judicious, meek, submissive, and quiet, these matters are easily remedied: +they will forbear upon all such occasions, neglect, contemn, or take no +notice of them, dissemble, or wisely turn it off. If it be a natural +impediment, as a red nose, squint eyes, crooked legs, or any such +imperfection, infirmity, disgrace, reproach, the best way is to speak of it +first thyself, <a href="#note4034">[4034]</a>and so thou shalt surely take away all occasions from +others to jest at, or contemn, that they may perceive thee to be careless +of it. Vatinius was wont to scoff at his own deformed feet, to prevent his +enemies' obloquies and sarcasms in that kind; or else by prevention, as +Cotys, king of Thrace, that brake a company of fine glasses presented to +him, with his own hands, lest he should be overmuch moved when they were +broken by chance. And sometimes again, so that it be discreetly and +moderately done, it shall not be amiss to make resistance, to take down +such a saucy companion, no better means to vindicate himself to purchase +final peace: for he that suffers himself to be ridden, or through +pusillanimity or sottishness will let every man baffle him, shall be a +common laughing stock to flout at. As a cur that goes through a village, if +he clap his tail between his legs, and run away, every cur will insult over +him: but if he bristle up himself, and stand to it, give but a +counter-snarl, there's not a dog dares meddle with him: much is in a man's +courage and discreet carriage of himself. + +<p>Many other grievances there are, which happen to mortals in this life, from +friends, wives, children, servants, masters, companions, neighbours, our +own defaults, ignorance, errors, intemperance, indiscretion, infirmities, +&c., and many good remedies to mitigate and oppose them, many divine +precepts to counterpoise our hearts, special antidotes both in Scriptures +and human authors, which, whoso will observe, shall purchase much ease and +quietness unto himself: I will point out a few. Those prophetical, +apostolical admonitions are well known to all; what Solomon, Siracides, our +Saviour Christ himself hath said tending to this purpose, as “fear God: +obey the prince: be sober and watch: pray continually: be angry but sin +not: remember thy last: fashion not yourselves to this world, &c., apply +yourselves to the times: strive not with a mighty man: recompense good for +evil, let nothing be done through contention or vainglory, but with +meekness of mind, every man esteeming of others better than himself: love +one another;” or that epitome of the law and the prophets, which our +Saviour inculcates, “love God above all, thy neighbour as thyself:” and +“whatsoever you would that men should do unto you, so do unto them,” which +Alexander Severus writ in letters of gold, and used as a motto, <a href="#note4035">[4035]</a> +Hierom commends to Celantia as an excellent way, amongst so many +enticements and worldly provocations, to rectify her life. Out of human +authors take these few cautions, <a href="#note4036">[4036]</a>“know thyself. <a href="#note4037">[4037]</a>Be contented +with thy lot. <a href="#note4038">[4038]</a>Trust not wealth, beauty, nor parasites, they will +bring thee to destruction. <a href="#note4039">[4039]</a>Have peace with all men, war with vice. +<a href="#note4040">[4040]</a>Be not idle. <a href="#note4041">[4041]</a>Look before you leap. <a href="#note4042">[4042]</a>Beware of 'had I +wist.' <a href="#note4043">[4043]</a>Honour thy parents, speak well of friends. Be temperate in +four things, <span lang="la">lingua, locis, oculis, et poculis</span>. Watch thine eye.<a href="#note4044">[4044]</a> +Moderate thine expenses. Hear much, speak little, <a href="#note4045">[4045]</a><span lang="la">sustine et +abstine</span>. If thou seest ought amiss in another, mend it in thyself. Keep +thine own counsel, reveal not thy secrets, be silent in thine intentions. +<a href="#note4046">[4046]</a>Give not ear to tale-tellers, babblers, be not scurrilous in +conversation: <a href="#note4047">[4047]</a>jest without bitterness: give no man cause of offence: +set thine house in order: <a href="#note4048">[4048]</a>take heed of suretyship. <a href="#note4049">[4049]</a><span lang="la">Fide et +diffide</span>, as a fox on the ice, take heed whom you trust. <a href="#note4050">[4050]</a>Live not +beyond thy means. <a href="#note4051">[4051]</a>Give cheerfully. Pay thy dues willingly. Be not a +slave to thy money; <a href="#note4052">[4052]</a>omit not occasion, embrace opportunity, lose no +time. Be humble to thy superiors, respective to thine equals, affable to +all, <a href="#note4053">[4053]</a>but not familiar. Flatter no man. <a href="#note4054">[4054]</a>Lie not, dissemble +not. Keep thy word and promise, be constant in a good resolution. Speak +truth. Be not opiniative, maintain no factions. Lay no wagers, make no +comparisons. <a href="#note4055">[4055]</a>Find no faults, meddle not with other men's matters. +Admire not thyself. <a href="#note4056">[4056]</a>Be not proud or popular. Insult not. <span lang="la">Fortunam +reverentur habe</span>. <a href="#note4057">[4057]</a>Fear not that which cannot be avoided. <a href="#note4058">[4058]</a> +Grieve not for that which cannot be recalled. <a href="#note4059">[4059]</a>Undervalue not +thyself. <a href="#note4060">[4060]</a>Accuse no man, commend no man rashly. Go not to law without +great cause. Strive not with a greater man. Cast not off an old friend, +take heed of a reconciled enemy. <a href="#note4061">[4061]</a>If thou come as a guest stay not +too long. Be not unthankful. Be meek, merciful, and patient. Do good to +all. Be not fond of fair words. <a href="#note4062">[4062]</a>Be not a neuter in a faction; +moderate thy passions. <a href="#note4063">[4063]</a>Think no place without a witness. <a href="#note4064">[4064]</a> +Admonish thy friend in secret, commend him in public. Keep good company. +<a href="#note4065">[4065]</a>Love others to be beloved thyself. <span lang="la">Ama tanquam osurus</span>. <span lang="la">Amicus +tardo fias</span>. Provide for a tempest. <span lang="la">Noli irritare crabrones</span>. Do not +prostitute thy soul for gain. Make not a fool of thyself to make others +merry. Marry not an old crony or a fool for money. Be not over solicitous +or curious. Seek that which may be found. Seem not greater than thou art. +Take thy pleasure soberly. <span lang="la">Ocymum ne terito</span>. <a href="#note4066">[4066]</a>Live merrily as thou +canst. <a href="#note4067">[4067]</a>Take heed by other men's examples. Go as thou wouldst be met, +sit as thou wouldst be found, <a href="#note4068">[4068]</a>yield to the time, follow the stream. +Wilt thou live free from fears and cares? <a href="#note4069">[4069]</a>Live innocently, keep +thyself upright, thou needest no other keeper, &c.” Look for more in +Isocrates, Seneca, Plutarch, Epictetus, &c., and for defect, consult with +cheese-trenchers and painted cloths. +</div> +<div class="member"> +<h3><a name="2.3.8"></a>MEMB. VIII.</h3> +<h4><i>Against Melancholy itself</i>.</h4> + +<p>“Every man,” saith <a href="#note4070">[4070]</a>Seneca, “thinks his own burthen the heaviest,” +and a melancholy man above all others complains most; weariness of life, +abhorring all company and light, fear, sorrow, suspicion, anguish of mind, +bashfulness, and those other dread symptoms of body and mind, must needs +aggravate this misery; yet compared to other maladies, they are not so +heinous as they be taken. For first this disease is either in habit or +disposition, curable or incurable. If new and in disposition, 'tis commonly +pleasant, and it may be helped. If inveterate, or a habit, yet they have +<span lang="la">lucida intervalla</span>, sometimes well, and sometimes ill; or if more +continuate, as the <a href="#note4071">[4071]</a>Vejentes were to the Romans, 'tis <span lang="la">hostis magis +assiduus quam gravis</span>, a more durable enemy than dangerous: and amongst +many inconveniences, some comforts are annexed to it. First it is not +catching, and as Erasmus comforted himself, when he was grievously sick of +the stone, though it was most troublesome, and an intolerable pain to him, +yet it was no whit offensive to others, not loathsome to the spectators, +ghastly, fulsome, terrible, as plagues, apoplexies, leprosies, wounds, +sores, tetters, pox, pestilent agues are, which either admit of no company, +terrify or offend those that are present. In this malady, that which is, is +wholly to themselves: and those symptoms not so dreadful, if they be +compared to the opposite extremes. They are most part bashful, suspicious, +solitary, &c., therefore no such ambitious, impudent intruders as some are, +no sharkers, no cony-catchers, no prowlers, no smell-feasts, praters, +panders, parasites, bawds, drunkards, whoremasters; necessity and defect +compel them to be honest; as Mitio told Demea in the <a href="#note4072">[4072]</a>comedy, +<div class="poem" lang="la"> +<div class="line">Haec si neque ego neque tu fecimus,</div> +<div class="line">Non sinit egestas facere nos.</div> +</div> +“If we be honest 'twas poverty made us so:” if we melancholy men be not as +bad as he that is worst, 'tis our dame melancholy kept us so: <span lang="la">Non deerat +voluntas sed facultas</span>. <a href="#note4073">[4073]</a> + +<p>Besides they are freed in this from many other infirmities, solitariness +makes them more apt to contemplate, suspicion wary, which is a necessary +humour in these times, <a href="#note4074">[4074]</a><span lang="la">Nam pol que maxime cavet, is saepe cautor +captus est</span>, “he that takes most heed, is often circumvented, and +overtaken.” Fear and sorrow keep them temperate and sober, and free them +from any dissolute acts, which jollity and boldness thrust men upon: they +are therefore no <span lang="la">sicarii</span>, roaring boys, thieves or assassins. As they are +soon dejected, so they are as soon, by soft words and good persuasions, +reared. Wearisomeness of life makes them they are not so besotted on the +transitory vain pleasures of the world. If they dote in one thing, they are +wise and well understanding in most other. If it be inveterate, they are +<span lang="la">insensati</span>, most part doting, or quite mad, insensible of any wrongs, +ridiculous to others, but most happy and secure to themselves. Dotage is a +state which many much magnify and commend: so is simplicity, and folly, as +he said, <a href="#note4075">[4075]</a><span lang="la">sic hic furor o superi, sit mihi perpetuus</span>. Some think +fools and dizzards live the merriest lives, as Ajax in Sophocles, <span lang="la">Nihil +scire vita jucundissima</span>, “'tis the pleasantest life to know nothing;” +<span lang="la">iners malorum remedium ignorantia</span>, “ignorance is a downright remedy of +evils.” These curious arts and laborious sciences, Galen's, Tully's, +Aristotle's, Justinian's, do but trouble the world some think; we might +live better with that illiterate Virginian simplicity, and gross ignorance; +entire idiots do best, they are not macerated with cares, tormented with +fears, and anxiety, as other wise men are: for as <a href="#note4076">[4076]</a>he said, if folly +were a pain, you should hear them howl, roar, and cry out in every house, +as you go by in the street, but they are most free, jocund, and merry, and +in some <a href="#note4077">[4077]</a>countries, as amongst the Turks, honoured for saints, and +abundantly maintained out of the common stock. <a href="#note4078">[4078]</a>They are no +dissemblers, liars, hypocrites, for fools and madmen tell commonly truth. +In a word, as they are distressed, so are they pitied, which some hold +better than to be envied, better to be sad than merry, better to be foolish +and quiet, <span lang="la">quam sapere et ringi</span>, to be wise and still vexed; better to be +miserable than happy: of two extremes it is the best. +</div> +</div> +<div class="section"> +<div class="member"> +<h3><a name="2.4.1"></a>SECT. IV. MEMB. I.</h3> +<div class="subsection"> +<h4><a name="2.4.1.1"></a>SUBSECT. I.—<i>Of Physic which cureth with Medicines</i>.</h4> + +<p>After a long and tedious discourse of these six non-natural things and +their several rectifications, all which are comprehended in diet, I am come +now at last to <span lang="la">Pharmaceutice</span>, or that kind of physic which cureth by +medicines, which apothecaries most part make, mingle, or sell in their +shops. Many cavil at this kind of physic, and hold it unnecessary, +unprofitable to this or any other disease, because those countries which +use it least, live longest, and are best in health, as <a href="#note4079">[4079]</a>Hector +Boethius relates of the isles of Orcades, the people are still sound of +body and mind, without any use of physic, they live commonly 120 years, and +Ortelius in his itinerary of the inhabitants of the Forest of Arden, <a href="#note4080">[4080]</a> +“they are very painful, long-lived, sound,” &c. <a href="#note4081">[4081]</a>Martianus Capella, +speaking of the Indians of his time, saith, they were (much like our +western Indians now) “bigger than ordinary men, bred coarsely, very +long-lived, insomuch, that he that died at a hundred years of age, went +before his time,” &c. Damianus A-Goes, Saxo Grammaticus, Aubanus Bohemus, +say the like of them that live in Norway, Lapland, Finmark, Biarmia, +Corelia, all over Scandia, and those northern countries, they are most +healthful, and very long-lived, in which places there is no use at all of +physic, the name of it is not once heard. Dithmarus Bleskenius in his +accurate description of Iceland, 1607, makes mention, amongst other +matters, of the inhabitants, and their manner of living, <a href="#note4082">[4082]</a>“which is +dried fish instead of bread, butter, cheese, and salt meats, most part they +drink water and whey, and yet without physic or physician, they live many +of them 250 years.” I find the same relation by Lerius, and some other +writers, of Indians in America. Paulus Jovius in his description of +Britain, and Levinus Lemnius, observe as much of this our island, that +there was of old no use of <a href="#note4083">[4083]</a>physic amongst us, and but little at this +day, except it be for a few nice idle citizens, surfeiting courtiers, and +stall-fed gentlemen lubbers. The country people use kitchen physic, and +common experience tells vis, that they live freest from all manner of +infirmities, that make least use of apothecaries' physic. Many are +overthrown by preposterous use of it, and thereby get their bane, that +might otherwise have escaped: <a href="#note4084">[4084]</a>some think physicians kill as many as +they save, and who can tell, <a href="#note4085">[4085]</a><span lang="la">Quot Themison aegros autumno occiderit +uno</span>? “How many murders they make in a year,” <span lang="la">quibus impune licet hominem +occidere</span>, “that may freely kill folks,” and have a reward for it, and +according to the Dutch proverb, a new physician must have a new +churchyard; and who daily observes it not? Many that did ill under +physicians' hands, have happily escaped, when they have been given over by +them, left to God and nature, and themselves; 'twas Pliny's dilemma of old, +<a href="#note4086">[4086]</a>“every disease is either curable or incurable, a man recovers of it +or is killed by it; both ways physic is to be rejected. If it be deadly, it +cannot be cured; if it may be helped, it requires no physician, nature will +expel it of itself.” Plato made it a great sign of an intemperate and +corrupt commonwealth, where lawyers and physicians did abound; and the +Romans distasted them so much that they were often banished out of their +city, as Pliny and Celsus relate, for 600 years not admitted. It is no art +at all, as some hold, no not worthy the name of a liberal science (nor law +neither), as <a href="#note4087">[4087]</a>Pet. And. Canonherius a patrician of Rome and a great +doctor himself, “one of their own tribe,” proves by sixteen arguments, +because it is mercenary as now used, base, and as fiddlers play for a +reward. <span lang="la">Juridicis, medicis, fisco, fas vivere rapto</span>, 'tis a corrupt +trade, no science, art, no profession; the beginning, practice, and +progress of it, all is naught, full of imposture, uncertainty, and doth +generally more harm than good. The devil himself was the first inventor of +it: <span lang="la">Inventum est medicina meum</span>, said Apollo, and what was Apollo, but the +devil? The Greeks first made an art of it, and they were all deluded by +Apollo's sons, priests, oracles. If we may believe Varro, Pliny, Columella, +most of their best medicines were derived from his oracles. Aesculapius his +son had his temples erected to his deity, and did many famous cures; but, +as Lactantius holds, he was a magician, a mere impostor, and as his +successors, Phaon, Podalirius, Melampius, Menecrates, (another God), by +charms, spells, and ministry of bad spirits, performed most of their cures. +The first that ever wrote in physic to any purpose, was Hippocrates, and +his disciple and commentator Galen, whom Scaliger calls <span lang="la">Fimbriam +Hippocratis</span>; but as <a href="#note4088">[4088]</a>Cardan censures them, both immethodical and +obscure, as all those old ones are, their precepts confused, their +medicines obsolete, and now most part rejected. Those cures which they did, +Paracelsus holds, were rather done out of their patients' confidence, +<a href="#note4089">[4089]</a>and good opinion they had of them, than out of any skill of theirs, +which was very small, he saith, they themselves idiots and infants, as are +all their academical followers. The Arabians received it from the Greeks, +and so the Latins, adding new precepts and medicines of their own, but so +imperfect still, that through ignorance of professors, impostors, +mountebanks, empirics, disagreeing of sectaries, (which are as many almost +as there be diseases) envy, covetousness, and the like, they do much harm +amongst us. They are so different in their consultations, prescriptions, +mistaking many times the parties' constitution, <a href="#note4090">[4090]</a>disease, and causes +of it, they give quite contrary physic; <a href="#note4091">[4091]</a>“one saith this, another +that,” out of singularity or opposition, as he said of Adrian, <span lang="la">multitudo +medicorum principem interfecit</span>, “a multitude of physicians hath killed the +emperor;” <span lang="la">plus a medico quam a morbo periculi</span>, “more danger there is from +the physician, than from the disease.” Besides, there is much imposture and +malice amongst them. “All arts” (saith <a href="#note4092">[4092]</a>Cardan) “admit of cozening, +physic, amongst the rest, doth appropriate it to herself;” and tells a +story of one Curtius, a physician in Venice: because he was a stranger, and +practised amongst them, the rest of the physicians did still cross him in +all his precepts. If he prescribed hot medicines they would prescribe +cold, <span lang="la">miscentes pro calidis frigida, pro frigidis humida, pro purgantibus +astringentia</span>, binders for purgatives, <span lang="la">omnia perturbabant</span>. If the party +miscarried, <span lang="la">Curtium damnabant</span>, Curtius killed him, that disagreed from +them: if he recovered, then <a href="#note4093">[4093]</a>they cured him themselves. Much +emulation, imposture, malice, there is amongst them: if they be honest and +mean well, yet a knave apothecary that administers the physic, and makes +the medicine, may do infinite harm, by his old obsolete doses, adulterine +drugs, bad mixtures, <span lang="la">quid pro quo</span>, &c. See Fuchsius <span class="cite">lib. 1. sect. 1. +cap. 8.</span> Cordus' <span class="cite">Dispensatory</span>, and Brassivola's <span class="cite">Examen simpl.</span>, &c. But it +is their ignorance that doth more harm than rashness, their art is wholly +conjectural, if it be an art, uncertain, imperfect, and got by killing of +men, they are a kind of butchers, leeches, men-slayers; chirurgeons and +apothecaries especially, that are indeed the physicians' hangman, +<span lang="la">carnifices</span>, and common executioners; though to say truth, physicians +themselves come not far behind; for according to that facete epigram of +Maximilianus Urentius, what's the difference? +<div class="poem" lang="la"> +<div class="couplet"> +<div class="line"><a href="#note4094">[4094]</a>Chirurgicus medico quo differt? scilicet isto,</div> +<div class="line">Enecat hic succis, enecat ille manu:</div> +</div> +<div class="couplet"> +<div class="line">Carnifice hoc ambo tantum differre videntur,</div> +<div class="line">Tardius hi faciunt, quod facit ille cito.</div> +</div> +</div> +But I return to their skill; many diseases they cannot cure at all, as +apoplexy, epilepsy, stone, strangury, gout, <span lang="la">Tollere nodosam nescit +medicina Podagram</span>; <a href="#note4095">[4095]</a>quartan agues, a common ague sometimes stumbles +them all, they cannot so much as ease, they know not how to judge of it. If +by pulses, that doctrine, some hold, is wholly superstitious, and I dare +boldly say with <a href="#note4096">[4096]</a>Andrew Dudeth, “that variety of pulses described by +Galen, is neither observed nor understood of any.” And for urine, that is +<span lang="la">meretrix medicorum</span>, the most deceitful thing of all, as Forestus and some +other physicians have proved at large: I say nothing of critic days, errors +in indications, &c. The most rational of them, and skilful, are so often +deceived, that as <a href="#note4097">[4097]</a>Tholosanus infers, “I had rather believe and +commit myself to a mere empiric, than to a mere doctor, and I cannot +sufficiently commend that custom of the Babylonians, that have no professed +physicians, but bring all their patients to the market to be cured:” which +Herodotus relates of the Egyptians: Strabo, Sardus, and Aubanus Bohemus of +many other nations. And those that prescribed physic, amongst them, did not +so arrogantly take upon them to cure all diseases, as our professors do, +but some one, some another, as their skill and experience did serve; <a href="#note4098">[4098]</a> +“One cured the eyes, a second the teeth, a third the head, another the +lower parts,” &c., not for gain, but in charity, to do good, they made +neither art, profession, nor trade of it, which in other places was +accustomed: and therefore Cambyses in <a href="#note4099">[4099]</a>Xenophon told Cyrus, that to +his thinking, physicians “were like tailors and cobblers, the one mended +our sick bodies, as the other did our clothes.” But I will urge these +cavilling and contumelious arguments no farther, lest some physician should +mistake me, and deny me physic when I am sick: for my part, I am well +persuaded of physic: I can distinguish the abuse from the use, in this and +many other arts and sciences: <a href="#note4100">[4100]</a><span lang="la">Alliud vinum, aliud ebrietas</span>, wine +and drunkenness are two distinct things. I acknowledge it a most noble and +divine science, in so much that Apollo, Aesculapius, and the first founders +of it, <span lang="la">merito pro diis habiti</span>, were worthily counted gods by succeeding +ages, for the excellency of their invention. And whereas Apollo at Delos, +Venus at Cyprus, Diana at Ephesus, and those other gods were confined and +adored alone in some peculiar places: Aesculapius and his temple and altars +everywhere, in Corinth, Lacedaemon, Athens, Thebes, Epidaurus, &c. Pausanius +records, for the latitude of his art, deity, worth, and necessity. With all +virtuous and wise men therefore I honour the name and calling, as I am +enjoined “to honour the physician for necessity's sake. The knowledge of +the physician lifteth up his head, and in the sight of great men he shall +be admired. The Lord hath created medicines of the earth, and he that is +wise will not abhor them,” <span class="bibcite">Eccles. lviii 1.</span> But of this noble subject, how +many panegyrics are worthily written? For my part, as Sallust said of +Carthage, <span lang="la">praestat silere, quam pauca dicere</span>; I have said, yet one thing I +will add, that this kind of physic is very moderately and advisedly to be +used, upon good occasion, when the former of diet will not take place. And +'tis no other which I say, than that which Arnoldus prescribes in his 8. +Aphoris. <a href="#note4101">[4101]</a>“A discreet and goodly physician doth first endeavour to +expel a disease by medicinal diet, than by pure medicine:” and in his +ninth, <a href="#note4102">[4102]</a>“he that may be cured by diet, must not meddle with physic.” +So in 11. Aphoris. <a href="#note4103">[4103]</a>“A modest and wise physician will never hasten to +use medicines, but upon urgent necessity, and that sparingly too:” because +(as he adds in his 13. Aphoris.) <a href="#note4104">[4104]</a>“Whosoever takes much physic in his +youth, shall soon bewail it in his old age:” purgative physic especially, +which doth much debilitate nature. For which causes some physicians refrain +from the use of purgatives, or else sparingly use them. <a href="#note4105">[4105]</a>Henricus +Ayrerus in a consultation for a melancholy person, would have him take as +few purges as he could, “because there be no such medicines, which do not +steal away some of our strength, and rob the parts of our body, weaken +nature, and cause that cacochymia,” which <a href="#note4106">[4106]</a>Celsus and others observe, +or ill digestion, and bad juice through all the parts of it. Galen himself +confesseth, <a href="#note4107">[4107]</a>“that purgative physic is contrary to nature, takes away +some of our best spirits, and consumes the very substance of our bodies:” +But this, without question, is to be understood of such purges as are +unseasonably or immoderately taken: they have their excellent use in this, +as well as most other infirmities. Of alteratives and cordials no man +doubts, be they simples or compounds. I will amongst that infinite variety +of medicines, which I find in every pharmacopoeia, every physician, +herbalist, &c., single out some of the chiefest. +</div> +<div class="subsection"> +<h4><a name="2.4.1.2"></a>SUBSECT. II.—<i>Simples proper to Melancholy, against Exotic Simples</i>.</h4> + +<p>Medicines properly applied to melancholy, are either simple or compound. +Simples are alterative or purgative. Alteratives are such as correct, +strengthen nature, alter, any way hinder or resist the disease; and they be +herbs, stones, minerals, &c. all proper to this humour. For as there be +diverse distinct infirmities continually vexing us, +<div class="poem" lang="gr"> +<div class="line"><a href="#note4108">[4108]</a>Νοῦσοι δ' ἀνθρὼποισι ἐφ ἠμέρη ἠδ' επι νυκτὶ</div> +<div class="line">Αυτόμaτοι φοιτῶσι κακὰ θνητοῖσι φὲρουσαι</div> +<div class="line">Σιγῆ, ἐπει φωνὴν ἠξείλετο μητίετα Ζεὺς.</div> +</div> +<div class="poem"> +<div class="line">Diseases steal both day and night on men,</div> +<div class="line">For Jupiter hath taken voice from them.</div> +</div> +So there be several remedies, as <a href="#note4109">[4109]</a>he saith, “each disease a medicine, +for every humour;” and as some hold, every clime, every country, and more +than that, every private place hath his proper remedies growing in it, +peculiar almost to the domineering and most frequent maladies of it, As +<a href="#note4110">[4110]</a>one discourseth, “wormwood grows sparingly in Italy, because most +part there they be misaffected with hot diseases: but henbane, poppy, and +such cold herbs: with us in Germany and Poland, great store of it in every +waste.” Baracellus <span class="cite">Horto geniali</span>, and Baptista Porta <span class="cite">Physiognomicae, +lib. 6. cap. 23</span>, give many instances and examples of it, and bring many +other proofs. For that cause belike that learned Fuchsius of Nuremberg, +<a href="#note4111">[4111]</a>“when he came into a village, considered always what herbs did grow +most frequently about it, and those he distilled in a silver alembic, +making use of others amongst them as occasion served.” I know that many are +of opinion, our northern simples are weak, imperfect, not so well +concocted, of such force, as those in the southern parts, not so fit to be +used in physic, and will therefore fetch their drugs afar off: senna, +cassia out of Egypt, rhubarb from Barbary, aloes from Socotra; turbith, +agaric, mirabolanes, hermodactils, from the East Indies, tobacco from the +west, and some as far as China, hellebore from the Anticyrae, or that of +Austria which bears the purple flower, which Mathiolus so much approves, +and so of the rest. In the kingdom of Valencia, in Spain, <a href="#note4112">[4112]</a>Maginus +commends two mountains, Mariola and Renagolosa, famous for simples; <a href="#note4113">[4113]</a> +Leander Albertus, <a href="#note4114">[4114]</a>Baldus a mountain near the Lake Benacus in the +territory of Verona, to which all the herbalists in the country continually +flock; Ortelius one in Apulia, Munster Mons major in Istria; others +Montpelier in France; Prosper Altinus prefers Egyptian simples, Garcias ab +Horto Indian before the rest, another those of Italy, Crete, &c. Many times +they are over-curious in this kind, whom Fuchsius taxeth, <span class="cite">Instit. l. 1. sec. +1. cap. 1.</span> <a href="#note4115">[4115]</a>“that think they do nothing, except they rake all over +India, Arabia, Ethiopia for remedies, and fetch their physic from the three +quarters of the world, and from beyond the Garamantes. Many an old wife or +country woman doth often more good with a few known and common garden +herbs, than our bombast physicians, with all their prodigious, sumptuous, +far-fetched, rare, conjectural medicines:” without all question if we have +not these rare exotic simples, we hold that at home, which is in virtue +equivalent unto them, ours will serve as well as theirs, if they be taken +in proportionable quantity, fitted and qualified aright, if not much +better, and more proper to our constitutions. But so 'tis for the most +part, as Pliny writes to Gallus, <a href="#note4116">[4116]</a>“We are careless of that which is +near us, and follow that which is afar off, to know which we will travel +and sail beyond the seas, wholly neglecting that which is under our eyes.” +Opium in Turkey doth scarce offend, with us in a small quantity it +stupefies; cicuta or hemlock is a strong poison in Greece, but with us it +hath no such violent effects: I conclude with I. Voschius, who as he much +inveighs against those exotic medicines, so he promiseth by our European, a +full cure and absolute of all diseases; <span lang="la">a capite ad calcem, nostrae +regionis herbae nostris corporibus magis conducunt</span>, our own simples agree +best with us. It was a thing that Fernelius much laboured in his French +practice, to reduce all his cure to our proper and domestic physic; so did +<a href="#note4117">[4117]</a>Janus Cornarius, and Martin Rulandus in Germany. T. B. with us, as +appeareth by a treatise of his divulged in our tongue 1615, to prove the +sufficiency of English medicines, to the cure of all manner of diseases. If +our simples be not altogether of such force, or so apposite, it may be, if +like industry were used, those far fetched drugs would prosper as well with +us, as in those countries whence now we have them, as well as cherries, +artichokes, tobacco, and many such. There have been diverse worthy +physicians, which have tried excellent conclusions in this kind, and many +diligent, painful apothecaries, as Gesner, Besler, Gerard, &c., but +amongst the rest those famous public gardens of Padua in Italy, Nuremberg +in Germany, Leyden in Holland, Montpelier in France, (and ours in Oxford +now in <span lang="la">fieri</span>, at the cost and charges for the Right Honourable the Lord +Danvers Earl of Danby) are much to be commended, wherein all exotic plants +almost are to be seen, and liberal allowance yearly made for their better +maintenance, that young students may be the sooner informed in the +knowledge of them: which as <a href="#note4118">[4118]</a>Fuchsius holds, “is most necessary for +that exquisite manner of curing,” and as great a shame for a physician not +to observe them, as for a workman not to know his axe, saw, square, or any +other tool which he must of necessity use. +</div> +<div class="subsection"> +<h4><a name="2.4.1.3"></a>SUBSECT. III.—<i>Alteratives, Herbs, other Vegetables, &c.</i></h4> + +<p>Amongst these 800 simples, which Galeottus reckons up, <span class="cite">lib. 3. de promise, +doctor, cap. 3</span>, and many exquisite herbalists have written of, these few +following alone I find appropriated to this humour: of which some be +alteratives; <a href="#note4119">[4119]</a>“which by a secret force,” saith Renodeus, “and +special quality expel future diseases, perfectly cure those which are, and +many such incurable effects.” This is as well observed in other plants, +stones, minerals, and creatures, as in herbs, in other maladies as in this. +How many things are related of a man's skull? What several virtues of corns +in a horse-leg, <a href="#note4120">[4120]</a>of a wolf's liver, &c. Of <a href="#note4121">[4121]</a>diverse excrements +of beasts, all good against several diseases? What extraordinary virtues +are ascribed unto plants? <a href="#note4122">[4122]</a><span lang="la">Satyrium et eruca penem erigunt, vitex et +nymphea semen extinguunt</span>, <a href="#note4123">[4123]</a>some herbs provoke lust, some again, as +agnus castus, water-lily, quite extinguisheth seed; poppy causeth sleep, +cabbage resisteth drunkenness, &c., and that which is more to be admired, +that such and such plants should have a peculiar virtue to such particular +parts, <a href="#note4124">[4124]</a>as to the head aniseeds, foalfoot, betony, calamint, +eye-bright, lavender, bays, roses, rue, sage, marjoram, peony, &c. For the +lungs calamint, liquorice, ennula campana, hyssop, horehound, water +germander, &c. For the heart, borage, bugloss, saffron, balm, basil, +rosemary, violet, roses, &c. For the stomach, wormwood, mints, betony, +balm, centaury, sorrel, parslan. For the liver, darthspine or camaepitis, +germander, agrimony, fennel, endive, succory, liverwort, barberries. For +the spleen, maidenhair, finger-fern, dodder of thyme, hop, the rind of +ash, betony. For the kidneys, grumel, parsley, saxifrage, plaintain, +mallow. For the womb, mugwort, pennyroyal, fetherfew, savine, &c. For the +joints, camomile, St. John's wort, organ, rue, cowslips, centaury the less, +&c. And so to peculiar diseases. To this of melancholy you shall find a +catalogue of herbs proper, and that in every part. See more in Wecker, +Renodeus, Heurnius <span class="cite">lib. 2. cap. 19.</span> &c. I will briefly speak of them, +as first of alteratives, which Galen, in his third book of diseased parts, +prefers before diminutives, and Trallianus brags, that he hath done more +cures on melancholy men <a href="#note4125">[4125]</a>by moistening, than by purging of them. + +<p><i>Borage</i>.] In this catalogue, borage and bugloss may challenge the chiefest +place, whether in substance, juice, roots, seeds, flowers, leaves, +decoctions, distilled waters, extracts, oils, &c., for such kind of herbs +be diversely varied. Bugloss is hot and moist, and therefore worthily +reckoned up amongst those herbs which expel melancholy, and <a href="#note4126">[4126]</a> +exhilarate the heart, Galen, <span class="cite">lib. 6. cap. 80. de simpl. med.</span> +Dioscorides, <span class="cite">lib. 4. cap. 123.</span> Pliny much magnifies this plant. It may +be diversely used; as in broth, in <a href="#note4127">[4127]</a>wine, in conserves, syrups, &c. +It is an excellent cordial, and against this malady most frequently +prescribed; a herb indeed of such sovereignty, that as Diodorus, <span class="cite">lib. 7. +bibl.</span> Plinius, <span class="cite">lib. 25. cap. 2. et lib. 21. cap. 22.</span> Plutarch, +<span class="cite">sympos. lib. 1. cap. 1.</span> Dioscorides, <span class="cite">lib. 5. cap. 40.</span> Caelius, +<span class="cite">lib. 19. c. 3.</span> suppose it was that famous Nepenthes of <a href="#note4128">[4128]</a>Homer, +which Polydaenna, Thonis's wife (then king of Thebes in Egypt), sent Helena +for a token, of such rare virtue, “that if taken steeped in wine, if wife +and children, father and mother, brother and sister, and all thy dearest +friends should die before thy face, thou couldst not grieve or shed a tear +for them.” +<div class="poem" lang="la"> +<div class="line">Qui semel id patera mistum Nepenthes Iaccho</div> +<div class="line">Hauserit, hic lachrymam, non si suavissima proles,</div> +<div class="line">Si germanus ei charus, materque paterque</div> +<div class="line">Oppetat, ante oculos ferro confossus atroci.</div> +</div> +Helena's commended bowl to exhilarate the heart, had no other ingredient, +as most of our critics conjecture, than this of borage. + +<p><i>Balm</i>.] Melissa balm hath an admirable virtue to alter melancholy, be it +steeped in our ordinary drink, extracted, or otherwise taken. Cardan, +<span class="cite">lib. 8.</span> much admires this herb. It heats and dries, saith <a href="#note4129">[4129]</a> +Heurnius, in the second degree, with a wonderful virtue comforts the heart, +and purgeth all melancholy vapours from the spirits, Matthiol. <span class="cite">in lib. 3. +cap. 10. in Dioscoridem</span>. Besides they ascribe other virtues to it, +<a href="#note4130">[4130]</a>“as to help concoction, to cleanse the brain, expel all careful +thoughts, and anxious imaginations:” the same words in effect are in +Avicenna, Pliny, Simon Sethi, Fuchsius, Leobel, Delacampius, and every +herbalist. Nothing better for him that is melancholy than to steep this and +borage in his ordinary drink. + +<p>Mathiolus, in his fifth book of Medicinal Epistles, reckons up scorzonera, +<a href="#note4131">[4131]</a>“not against poison only, falling sickness, and such as are +vertiginous, but to this malady; the root of it taken by itself expels +sorrow, causeth mirth and lightness of heart.” + +<p>Antonius Musa, that renowned physician to Caesar Augustus, in his book +which he writ of the virtues of betony, <span class="cite">cap. 6.</span> wonderfully commends that +herb, <span lang="la">animas hominum et corpora custodit, securas de metu reddit</span>, it +preserves both body and mind, from fears, cares, griefs; cures falling +sickness, this and many other diseases, to whom Galen subscribes, <span class="cite">lib. 7. +simp. med.</span> Dioscorides, <span class="cite">lib. 4. cap. 1. &c.</span> + +<p>Marigold is much approved against melancholy, and often used therefore in +our ordinary broth, as good against this and many other diseases. + +<p><i>Hop</i>.] Lupulus, hop, is a sovereign remedy; Fuchsius, <span class="cite">cap. 58. Plant. +hist</span>. much extols it; <a href="#note4132">[4132]</a>“it purgeth all choler, and purifies the +blood.” Matthiol. <span class="cite">cap. 140. in 4. Dioscor.</span> wonders the physicians of his +time made no more use of it, because it rarefies and cleanseth: we use it +to this purpose in our ordinary beer, which before was thick and fulsome. + +<p>Wormwood, centaury, pennyroyal, are likewise magnified and much prescribed +(as I shall after show), especially in hypochondriac melancholy, daily to +be used, sod in whey: and as Ruffus Ephesias, <a href="#note4133">[4133]</a>Areteus relate, by +breaking wind, helping concoction, many melancholy men have been cured with +the frequent use of them alone. + +<p>And because the spleen and blood are often misaffected in melancholy, I may +not omit endive, succory, dandelion, fumitory, &c., which cleanse the +blood, Scolopendria, cuscuta, ceterache, mugwort, liverwort, ash, tamarisk, +genist, maidenhair, &c., which must help and ease the spleen. + +<p>To these I may add roses, violets, capers, featherfew, scordium, staechas, +rosemary, ros solis, saffron, ochyme, sweet apples, wine, tobacco, sanders, +&c. That Peruvian chamico, <span lang="la">monstrosa facultate &c.</span>, Linshcosteus Datura; +and to such as are cold, the <a href="#note4134">[4134]</a>decoction of guiacum, China +sarsaparilla, sassafras, the flowers of carduus benedictus, which I find +much used by Montanus in his Consultations, Julius Alexandrinus, Lelius, +Egubinus, and others. <a href="#note4135">[4135]</a>Bernardus Penottus prefers his herba solis, or +Dutch sindaw, before all the rest in this disease, “and will admit of no +herb upon the earth to be comparable to it.” It excels Homer's moly, cures +this, falling sickness, and almost all other infirmities. The same Penottus +speaks of an excellent balm out of Aponensis, which, taken to the quantity +of three drops in a cup of wine, <a href="#note4136">[4136]</a>“will cause a sudden alteration, +drive away dumps, and cheer up the heart.” Ant. Guianerius, in his +Antidotary, hath many such. <a href="#note4137">[4137]</a>Jacobus de Dondis the aggregator, +repeats ambergris, nutmegs, and allspice amongst the rest. But that +cannot be general. Amber and spice will make a hot brain mad, good for cold +and moist. Garcias ab Horto hath many Indian plants, whose virtues he much +magnifies in this disease. Lemnius, <span class="cite">instit. cap. 58.</span> admires rue, and +commends it to have excellent virtue, <a href="#note4138">[4138]</a>“to expel vain imaginations, +devils, and to ease afflicted souls.” Other things are much magnified +<a href="#note4139">[4139]</a>by writers, as an old cock, a ram's head, a wolf's heart borne or +eaten, which Mercurialis approves; Prosper Altinus the water of Nilus; +Gomesius all seawater, and at seasonable times to be seasick: goat's +milk, whey, &c. +</div> +<div class="subsection"> +<h4><a name="2.4.1.4"></a>SUBSECT. IV.—<i>Precious Stones, Metals, Minerals, Alteratives</i>.</h4> + +<p>Precious stones are diversely censured; many explode the use of them or any +minerals in physic, of whom Thomas Erastus is the chief, in his tract +against Paracelsus, and in an epistle of his to Peter Monavius, <a href="#note4140">[4140]</a> +“That stones can work any wonders, let them believe that list, no man shall +persuade me; for my part, I have found by experience there is no virtue in +them.” But Matthiolus, in his comment upon <a href="#note4141">[4141]</a>Dioscorides, is as +profuse on the other side, in their commendation; so is Cardan, Renodeus, +Alardus, Rueus, Encelius, Marbodeus, &c. <a href="#note4142">[4142]</a>Matthiolus specifies in +coral: and Oswaldus Crollius, <span class="cite">Basil. Chym</span>. prefers the salt of coral. +<a href="#note4143">[4143]</a>Christoph. Encelius, <span class="cite">lib. 3. cap. 131.</span> will have them to be as so +many several medicines against melancholy, sorrow, fear, dullness, and the +like; <a href="#note4144">[4144]</a>Renodeus admires them, “besides they adorn kings' crowns, +grace the fingers, enrich our household stuff, defend us from enchantments, +preserve health, cure diseases, they drive away grief, cares, and +exhilarate the mind.” The particulars be these. + +<p>Granatus, a precious stone so called, because it is like the kernels of a +pomegranate, an imperfect kind of ruby, it comes from Calecut; <a href="#note4145">[4145]</a>“if +hung about the neck, or taken in drink, it much resisteth sorrow, and +recreates the heart.” The same properties I find ascribed to the hyacinth +and topaz. <a href="#note4146">[4146]</a>They allay anger, grief, diminish madness, much delight +and exhilarate the mind. <a href="#note4147">[4147]</a>“If it be either carried about, or taken in +a potion, it will increase wisdom,” saith Cardan, “expel fear; he brags +that he hath cured many madmen with it, which, when they laid by the stone, +were as mad again as ever they were at first.” Petrus Bayerus, <span class="cite">lib. 2. +cap. 13. veni mecum</span>, Fran. Rueus, <span class="cite">cap. 19. de geminis</span>, say as much of +the chrysolite, <a href="#note4148">[4148]</a>a friend of wisdom, an enemy to folly. Pliny, <span class="cite">lib. +37.</span> Solinus, <span class="cite">cap. 52.</span> Albertus <span class="cite">de Lapid.</span> Cardan. Encelius, <span class="cite">lib. 3. cap. +66.</span> highly magnifies the virtue of the beryl, <a href="#note4149">[4149]</a>“it much avails to a +good understanding, represseth vain conceits, evil thoughts, causeth +mirth,” &c. In the belly of a swallow there is a stone found called +chelidonius, <a href="#note4150">[4150]</a>“which if it be lapped in a fair cloth, and tied to the +right arm, will cure lunatics, madmen, make them amiable and merry.” + +<p>There is a kind of onyx called a chalcedony, which hath the same qualities, +<a href="#note4151">[4151]</a>“avails much against fantastic illusions which proceed from +melancholy,” preserves the vigour and good estate of the whole body. + +<p>The Eban stone, which goldsmiths use to sleeken their gold with, borne +about or given to drink, <a href="#note4152">[4152]</a>hath the same properties, or not much +unlike. + +<p>Levinus Lemnius, <span class="cite">Institui. ad vit. cap. 58.</span> amongst other jewels, makes +mention of two more notable; carbuncle and coral, <a href="#note4153">[4153]</a>“which drive away +childish fears, devils, overcome sorrow, and hung about the neck repress +troublesome dreams,” which properties almost Cardan gives to that +green-coloured <a href="#note4154">[4154]</a>emmetris if it be carried about, or worn in a ring; +Rueus to the diamond. + +<p>Nicholas Cabeus, a Jesuit of Ferrara, in the first book of his Magnetical +Philosophy, <span class="cite">cap. 3.</span> speaking of the virtues of a loadstone, recites many +several opinions; some say that if it be taken in parcels inward, <span lang="la">si quis +per frustra voret, juventutem restituet</span>, it will, like viper's wine, +restore one to his youth; and yet if carried about them, others will have +it to cause melancholy; let experience determine. + +<p>Mercurialis admires the emerald for its virtues in pacifying all affections +of the mind; others the sapphire, which is “the <a href="#note4155">[4155]</a>fairest of all +precious stones, of sky colour, and a great enemy to black choler, frees +the mind, mends manners,” &c. Jacobus de Dondis, in his catalogue of +simples, hath ambergris, <span lang="la">os in corde cervi</span>, <a href="#note4156">[4156]</a>the bone in a stag's +heart, a monocerot's horn, bezoar's stone <a href="#note4157">[4157]</a>(of which elsewhere), it +is found in the belly of a little beast in the East Indies, brought into +Europe by Hollanders, and our countrymen merchants. Renodeus, <span class="cite">cap. 22. +lib. 3. de ment. med</span>. saith he saw two of these beasts alive, in the +castle of the Lord of Vitry at Coubert. + +<p>Lapis lazuli and armenus, because they purge, shall be mentioned in their +place. + +<p>Of the rest in brief thus much I will add out of Cardan, Renodeus, <span class="cite">cap. +23. lib. 3.</span> Rondoletius, <span class="cite">lib. 1. de Testat. c. 15. &c.</span> <a href="#note4158">[4158]</a>“That +almost all jewels and precious stones have excellent virtues” to pacify the +affections of the mind, for which cause rich men so much covet to have +them: <a href="#note4159">[4159]</a>“and those smaller unions which are found in shells amongst the +Persians and Indians, by the consent of all writers, are very cordial, and +most part avail to the exhilaration of the heart.” + +<p><i>Minerals.</i>] Most men say as much of gold and some other minerals, as these +have done of precious stones. Erastus still maintains the opposite part. +<span class="cite">Disput. in Paracelsum. cap. 4. fol. 196.</span> he confesseth of gold, <a href="#note4160">[4160]</a> +“that it makes the heart merry, but in no other sense but as it is in a +miser's chest:” <span lang="la">at mihi plaudo simul ac nummos contemplor in arca</span>, as he +said in the poet, it so revives the spirits, and is an excellent recipe +against melancholy, +<div class="blackletter"> +<div class="line"><a href="#note4161">[4161]</a>For gold in physic is a cordial,</div> +<div class="line">Therefore he loved gold in special.</div> +</div> +<span lang="la">Aurum potabile</span>, <a href="#note4162">[4162]</a>he discommends and inveighs against it, by reason +of the corrosive waters which are used in it: which argument our Dr. Guin +urgeth against D. Antonius. <a href="#note4163">[4163]</a>Erastus concludes their philosophical +stones and potable gold, &c. “to be no better than poison,” a mere +imposture, a <span lang="la">non ens</span>; dug out of that broody hill belike this golden +stone is, <span lang="la">ubi nascetur ridiculus mus</span>. Paracelsus and his chemistical +followers, as so many Promethei, will fetch fire from heaven, will cure all +manner of diseases with minerals, accounting them the only physic on the +other side. <a href="#note4164">[4164]</a>Paracelsus calls Galen, Hippocrates, and all their +adherents, infants, idiots, sophisters, &c. <span lang="la">Apagesis istos qui Vulcanias +istas metamorphoses sugillant, inscitiae soboles, supinae pertinaciae alumnos</span>, +&c., not worthy the name of physicians, for want of these remedies: and +brags that by them he can make a man live 160 years, or to the world's end, +with their <a href="#note4165">[4165]</a><span lang="la">Alexipharmacums, Panaceas, Mummias, unguentum Armarium</span>, +and such magnetical cures, <span lang="la">Lampas vitae et mortis, Balneum Dianae, Balsamum, +Electrum Magico-physicum, Amuleta Martialia</span>, &c. What will not he and his +followers effect? He brags, moreover, that he was <span lang="la">primus medicorum</span>, and +did more famous cures than all the physicians in Europe besides, <a href="#note4166">[4166]</a>“a +drop of his preparations should go farther than a dram, or ounce of +theirs,” those loathsome and fulsome filthy potions, heteroclitical pills +(so he calls them), horse medicines, <span lang="la">ad quoram aspectum Cyclops Polyphemus +exhorresceret</span>. And though some condemn their skill and magnetical cures as +tending to magical superstition, witchery, charms, &c., yet they admire, +stiffly vindicate nevertheless, and infinitely prefer them. But these are +both in extremes, the middle sort approve of minerals, though not in so +high a degree. Lemnius <span class="cite">lib. 3. cap. 6. de occult. nat. mir</span>. commends gold +inwardly and outwardly used, as in rings, excellent good in medicines; and +such mixtures as are made for melancholy men, saith Wecker, <span class="cite">antid. spec. +lib. 1.</span> to whom Renodeus subscribes, <span class="cite">lib. 2. cap. 2.</span> Ficinus, <span class="cite">lib. 2. +cap. 19.</span> Fernel. <span class="cite">meth. med. lib. 5. cap. 21. de Cardiacis</span>. Daniel +Sennertus, <span class="cite">lib. 1. part. 2. cap. 9.</span> Audernacus, Libavius, Quercetanus, +Oswaldus Crollius, Euvonymus, Rubeus, and Matthiolus in the fourth book of +his Epistles, Andreas a Blawen <span class="cite">epist. ad Matthiolum</span>, as commended and +formerly used by Avicenna, Arnoldus, and many others: <a href="#note4167">[4167]</a>Matthiolus in +the same place approves of potable gold, mercury, with many such chemical +confections, and goes so far in approbation of them, that he holds <a href="#note4168">[4168]</a> +“no man can be an excellent physician that hath not some skill in +chemistical distillations, and that chronic diseases can hardly be cured +without mineral medicines:” look for antimony among purgers. +</div> +<div class="subsection"> +<h4><a name="2.4.1.5"></a>SUBSECT. V.—<i>Compound Alteratives; censure of Compounds, and mixed Physic</i>.</h4> + +<p>Pliny, <span class="cite">lib. 24. c. 1</span>, bitterly taxeth all compound medicines, <a href="#note4169">[4169]</a> +“Men's knavery, imposture, and captious wits, have invented those shops, in +which every man's life is set to sale: and by and by came in those +compositions and inexplicable mixtures, far-fetched out of India and +Arabia; a medicine for a botch must be had as far as the Red Sea.” And 'tis +not without cause which he saith; for out of question they are much to +<a href="#note4170">[4170]</a>blame in their compositions, whilst they make infinite variety of +mixtures, as <a href="#note4171">[4171]</a>Fuchsius notes. “They think they get themselves great +credit, excel others, and to be more learned than the rest, because they +make many variations; but he accounts them fools, and whilst they brag of +their skill, and think to get themselves a name, they become ridiculous, +betray their ignorance and error.” A few simples well prepared and +understood, are better than such a heap of nonsense, confused compounds, +which are in apothecaries' shops ordinarily sold. “In which many vain, +superfluous, corrupt, exolete, things out of date are to be had” (saith +Cornarius); “a company of barbarous names given to syrups, juleps, an +unnecessary company of mixed medicines;” <span lang="la">rudis indigestaque moles</span>. Many +times (as Agrippa taxeth) there is by this means <a href="#note4172">[4172]</a>“more danger from +the medicine than from the disease,” when they put together they know not +what, or leave it to an illiterate apothecary to be made, they cause death +and horror for health. Those old physicians had no such mixtures; a simple +potion of hellebore in Hippocrates' time was the ordinary purge; and at +this day, saith <a href="#note4173">[4173]</a>Mat. Riccius, in that flourishing commonwealth of +China, “their physicians give precepts quite opposite to ours, not unhappy +in their physic; they use altogether roots, herbs, and simples in their +medicines, and all their physic in a manner is comprehended in a herbal: no +science, no school, no art, no degree, but like a trade, every man in +private is instructed of his master.” <a href="#note4174">[4174]</a>Cardan cracks that he can cure +all diseases with water alone, as Hippocrates of old did most infirmities +with one medicine. Let the best of our rational physicians demonstrate and +give a sufficient reason for those intricate mixtures, why just so many +simples in mithridate or treacle, why such and such quantity; may they not +be reduced to half or a quarter? <span lang="la">Frustra fit per plura</span> (as the saying is) +<span lang="la">quod fieri potest per pauciora</span>; 300 simples in a julep, potion, or a +little pill, to what end or purpose? I know not what <a href="#note4175">[4175]</a>Alkindus, +Capivaccius, Montagna, and Simon Eitover, the best of them all and most +rational, have said in this kind; but neither he, they, nor any one of +them, gives his reader, to my judgment, that satisfaction which he ought; +why such, so many simples? Rog. Bacon hath taxed many errors in his tract +<span class="cite">de graduationibus</span>, explained some things, but not cleared. Mercurialis in +his book <span class="cite">de composit. medicin.</span> gives instance in Hamech, and Philonium +Romanum, which Hamech an Arabian, and Philonius a Roman, long since +composed, but <span lang="la">crasse</span> as the rest. If they be so exact, as by him it seems +they were, and those mixtures so perfect, why doth Fernelius alter the one, +and why is the other obsolete? <a href="#note4176">[4176]</a>Cardan taxeth Galen for presuming out +of his ambition to correct Theriachum Andromachi, and we as justly may carp +at all the rest. Galen's medicines are now exploded and rejected; what +Nicholas Meripsa, Mesue, Celsus, Scribanius, Actuarius, &c. writ of old, +are most part contemned. Mellichius, Cordus, Wecker, Quercetan, Renodeus, +the Venetian, Florentine states have their several receipts, and +magistrals: they of Nuremberg have theirs, and Augustana Pharmacopoeia, +peculiar medicines to the meridian of the city: London hers, every city, +town, almost every private man hath his own mixtures, compositions, +receipts, magistrals, precepts, as if he scorned antiquity, and all others +in respect of himself. But each man must correct and alter to show his +skill, every opinionative fellow must maintain his own paradox, be it what +it will; <span lang="la">Delirant reges, plectuntur Achivi</span>: they dote, and in the +meantime the poor patients pay for their new experiments, the commonalty +rue it. + +<p>Thus others object, thus I may conceive out of the weakness of my +apprehension; but to say truth, there is no such fault, no such ambition, +no novelty, or ostentation, as some suppose; but as <a href="#note4177">[4177]</a>one answers, +this of compound medicines, “is a most noble and profitable invention found +out, and brought into physic with great judgment, wisdom, counsel and +discretion.” Mixed diseases must have mixed remedies, and such simples are +commonly mixed as have reference to the part affected, some to qualify, the +rest to comfort, some one part, some another. Cardan and Brassavola both +hold that <span lang="la">Nullum simplex medicamentum sine noxa</span>, no simple medicine is +without hurt or offence; and although Hippocrates, Erasistratus, Diocles of +old, in the infancy of this art, were content with ordinary simples: yet +now, saith <a href="#note4178">[4178]</a>Aetius, “necessity compelleth to seek for new remedies, +and to make compounds of simples, as well to correct their harms if cold, +dry, hot, thick, thin, insipid, noisome to smell, to make them savoury to +the palate, pleasant to taste and take, and to preserve them for +continuance, by admixtion of sugar, honey, to make them last months and +years for several uses.” In such cases, compound medicines may be approved, +and Arnoldus in his 18. aphorism, doth allow of it. <a href="#note4179">[4179]</a>“If simples +cannot, necessity compels us to use compounds;” so for receipts and +magistrals, <span lang="la">dies diem docet</span>, one day teacheth another, and they are as so +many words or phrases, <span lang="la">Que nunc sunt in honore vocabula si volet usus</span>, +ebb and flow with the season, and as wits vary, so they may be infinitely +varied. <span lang="la">Quisque suum placitum quo capiatur habet.</span> “Every man as he +likes, so many men so many minds,” and yet all tending to good purpose, +though not the same way. As arts and sciences, so physic is still perfected +amongst the rest; <span lang="la">Horae musarum nutrices</span>, and experience teacheth us every +day <a href="#note4180">[4180]</a>many things which our predecessors knew not of. Nature is not +effete, as he saith, or so lavish, to bestow all her gifts upon an age, but +hath reserved some for posterity, to show her power, that she is still the +same, and not old or consumed. Birds and beasts can cure themselves by +nature, <a href="#note4181">[4181]</a><span lang="la">naturae usu ea plerumque cognoscunt quae homines vix longo +labore et doctrina assequuntur</span>, but “men must use much labour and industry +to find it out.” But I digress. + +<p>Compound medicines are inwardly taken, or outwardly applied. Inwardly +taken, be either liquid or solid: liquid, are fluid or consisting. Fluid, +as wines and syrups. The wines ordinarily used to this disease are wormwood +wine, tamarisk, and buglossatum, wine made of borage and bugloss, the +composition of which is specified in Arnoldus Villanovanus, <span class="cite">lib. de +vinis</span>, of borage, balm, bugloss, cinnamon, &c. and highly commended for +its virtues: <a href="#note4182">[4182]</a>“it drives away leprosy, scabs, clears the blood, +recreates the spirits, exhilarates the mind, purgeth the brain of those +anxious black melancholy fumes, and cleanseth the whole body of that black +humour by urine. To which I add,” saith Villanovanus, “that it will bring +madmen, and such raging bedlamites as are tied in chains, to the use of +their reason again. My conscience bears me witness, that I do not lie, I +saw a grave matron helped by this means; she was so choleric, and so +furious sometimes, that she was almost mad, and beside herself; she said, +and did she knew not what, scolded, beat her maids, and was now ready to be +bound till she drank of this borage wine, and by this excellent remedy was +cured, which a poor foreigner, a silly beggar, taught her by chance, that +came to crave an alms from door to door.” The juice of borage, if it be +clarified, and drunk in wine, will do as much, the roots sliced and +steeped, &c. saith Ant. Mizaldus, <span class="cite">art. med.</span> who cities this story +verbatim out of Villanovanus, and so doth Magninus a physician of Milan, +in his regimen of health. Such another excellent compound water I find in +Rubeus <span class="cite">de distill. sect. 3.</span> which he highly magnifies out of Savanarola, +<a href="#note4183">[4183]</a>“for such as are solitary, dull, heavy or sad without a cause, or be +troubled with trembling of heart.” Other excellent compound waters for +melancholy, he cites in the same place. <a href="#note4184">[4184]</a>“If their melancholy be not +inflamed, or their temperature over-hot.” Evonimus hath a precious +<span lang="la">aquavitae</span> to this purpose, for such as are cold. But he and most commend +<span lang="la">aurum potabile</span>, and every writer prescribes clarified whey, with borage, +bugloss, endive, succory, &c. of goat's milk especially, some indefinitely +at all times, some thirty days together in the spring, every morning +fasting, a good draught. Syrups are very good, and often used to digest +this humour in the heart, spleen, liver, &c. As syrup of borage (there is a +famous syrup of borage highly commended by Laurentius to this purpose in +his tract of melancholy), <span lang="la">de pomis</span> of king Sabor, now obsolete, of thyme +and epithyme, hops, scolopendria, fumitory, maidenhair, bizantine, &c. +These are most used for preparatives to other physic, mixed with distilled +waters of like nature, or in juleps otherwise. + +<p>Consisting, are conserves or confections; conserves of borage, bugloss, +balm, fumitory, succory, maidenhair, violets, roses, wormwood, &c. +Confections, treacle, mithridate, eclegms, or linctures, &c. Solid, as +aromatical confections: hot, <span lang="la">diambra, diamargaritum calidum, dianthus, +diamoschum dulce, electuarium de gemmis laetificans Galeni et Rhasis, +diagalanga, diaciminum dianisum, diatrion piperion, diazinziber, diacapers, +diacinnamonum</span>: Cold, as <span lang="la">diamargaritum frigidum, diacorolli, diarrhodon +abbatis, diacodion</span>, &c. as every <span lang="la">pharmacopoeia</span> will show you, with their +tables or losings that are made out of them: with condites and the like. + +<p>Outwardly used as occasion serves, as amulets, oils hot and cold, as of +camomile, staechados, violets, roses, almonds, poppy, nymphea, mandrake, &c. +to be used after bathing, or to procure sleep. + +<p>Ointments composed of the said species, oils and wax, &c., as +<span lang="la">Alablastritum Populeum</span>, some hot, some cold, to moisten, procure sleep, +and correct other accidents. + +<p>Liniments are made of the same matter to the like purpose: emplasters of +herbs, flowers, roots, &c., with oils, and other liquors mixed and boiled +together. + +<p>Cataplasms, salves, or poultices made of green herbs, pounded, or sod in +water till they be soft, which are applied to the hypochondries, and other +parts, when the body is empty. + +<p>Cerotes are applied to several parts and frontals, to take away pain, +grief, heat, procure sleep. Fomentations or sponges, wet in some +decoctions, &c., epithemata, or those moist medicines, laid on linen, to +bathe and cool several parts misaffected. + +<p>Sacculi, or little bags of herbs, flowers, seeds, roots, and the like, +applied to the head, heart, stomach, &c., odoraments, balls, perfumes, +posies to smell to, all which have their several uses in melancholy, as +shall be shown, when I treat of the cure of the distinct species by +themselves. +</div> +</div> +<div class="member"> +<h3><a name="2.4.2"></a>MEMB. II.</h3> +<div class="subsection"> +<h4><a name="2.4.2.1"></a>SUBSECT. I.—<i>Purging Simples upward</i>.</h4> + +<p>Melanagoga, or melancholy purging medicines, are either simple or compound, +and that gently, or violently, purging upward or downward. These following +purge upward. <a href="#note4185">[4185]</a>Asarum, or Asrabecca, which, as Mesue saith, is hot in +the second degree, and dry in the third, “it is commonly taken in wine, +whey,” or as with us, the juice of two or three leaves or more sometimes, +pounded in posset drink qualified with a little liquorice, or aniseed, to +avoid the fulsomeness of the taste, or as <span lang="la">Diaserum Fernelii</span>. Brassivola +<span class="cite">in Catart</span>. reckons it up amongst those simples that only purge +melancholy, and Ruellius confirms as much out of his experience, that it +purgeth <a href="#note4186">[4186]</a>black choler, like hellebore itself. Galen, <span class="cite">lib. G. +simplic</span>. and <a href="#note4187">[4187]</a>Matthiolus ascribe other virtues to it, and will have +it purge other humours as well as this. + +<p>Laurel, by Heurnius's method, <span class="cite">ad prax. lib. 2. cap. 24.</span> is put amongst +the strong purgers of melancholy; it is hot and dry in the fourth degree. +Dioscorides, <span class="cite">lib. 11. cap. 114.</span> adds other effects to it. <a href="#note4188">[4188]</a>Pliny +sets down fifteen berries in drink for a sufficient potion: it is commonly +corrected with his opposites, cold and moist, as juice of endive, purslane, +and is taken in a potion to seven grains and a half. But this and +asrabecca, every gentlewoman in the country knows how to give, they are two +common vomits. + +<p>Scilla, or sea-onion, is hot and dry in the third degree. Brassivola <span class="cite">in +Catart</span>. out of Mesue, others, and his own experience, will have this +simple to purge <a href="#note4189">[4189]</a>melancholy alone. It is an ordinary vomit, <span lang="la">vinum +scilliticum</span> mixed with rubel in a little white wine. + +<p>White hellebore, which some call sneezing-powder, a strong purger upward, +which many reject, as being too violent: Mesue and Averroes will not admit +of it, <a href="#note4190">[4190]</a>“by reason of danger of suffocation,” <a href="#note4191">[4191]</a>“great pain and +trouble it puts the poor patient to,” saith Dodonaeus. Yet Galen, <span class="cite">lib. 6. +simpl. med.</span> and Dioscorides, <span class="cite">cap. 145.</span> allow of it. It was indeed <a href="#note4192">[4192]</a> +“terrible in former times,” as Pliny notes, but now familiar, insomuch that +many took it in those days, <a href="#note4193">[4193]</a>“that were students, to quicken their +wits,” which Persius <span class="cite">Sat. 1.</span> objects to Accius the poet, <span lang="la">Illas Acci +ebria veratro</span>. <a href="#note4194">[4194]</a>“It helps melancholy, the falling sickness, madness, +gout, &c., but not to be taken of old men, youths, such as are weaklings, +nice, or effeminate, troubled with headache, high-coloured, or fear +strangling,” saith Dioscorides. <a href="#note4195">[4195]</a>Oribasius, an old physician, hath +written very copiously, and approves of it, “in such affections which can +otherwise hardly be cured.” Hernius, <span class="cite">lib. 2. prax. med. de vomitoriis</span>, +will not have it used <a href="#note4196">[4196]</a>“but with great caution, by reason of its +strength, and then when antimony will do no good,” which caused Hermophilus +to compare it to a stout captain (as Codroneus observes <span class="cite">cap. 7. comment. +de Helleb.</span>) that will see all his soldiers go before him and come <span lang="la">post +principia</span>, like the bragging soldier, last himself; <a href="#note4197">[4197]</a>when other +helps fail in inveterate melancholy, in a desperate case, this vomit is to +be taken. And yet for all this, if it be well prepared, it may be <a href="#note4198">[4198]</a> +securely given at first. <a href="#note4199">[4199]</a>Matthiolus brags, that he hath often, to +the good of many, made use of it, and Heurnius, <a href="#note4200">[4200]</a>“that he hath +happily used it, prepared after his own prescript,” and with good success. +Christophorus a Vega, <span class="cite">lib. 3. c. 41</span>, is of the same opinion, that it may +be lawfully given; and our country gentlewomen find it by their common +practice, that there is no such great danger in it. Dr. Turner, speaking of +this plant in his Herbal, telleth us, that in his time it was an ordinary +receipt among good wives, to give hellebore in powder to ii'd weight, and +he is not much against it. But they do commonly exceed, for who so bold as +blind Bayard, and prescribe it by pennyworths, and such irrational ways, as +I have heard myself market folks ask for it in an apothecary's shop: but +with what success God knows; they smart often for their rash boldness and +folly, break a vein, make their eyes ready to start out of their heads, or +kill themselves. So that the fault is not in the physic, but in the rude +and indiscreet handling of it. He that will know, therefore, when to use, +how to prepare it aright, and in what dose, let him read Heurnius <span class="cite">lib. 2. +prax. med</span>. Brassivola <span class="cite">de Catart</span>. Godefridus Stegius the emperor +Rudolphus' physician, <span class="cite">cap. 16.</span> Matthiolus in Dioscor. and that excellent +commentary of Baptista Codroncus, which is <span class="cite">instar omnium de Helleb. alb.</span> +where we shall find great diversity of examples and receipts. + +<p>Antimony or stibium, which our chemists so much magnify, is either taken in +substance or infusion, &c., and frequently prescribed in this disease. “It +helps all infirmities,” saith <a href="#note4201">[4201]</a>Matthiolus, “which proceed from black +choler, falling sickness, and hypochondriacal passions;” and for farther +proof of his assertion, he gives several instances of such as have been +freed with it: <a href="#note4202">[4202]</a>one of Andrew Gallus, a physician of Trent, that +after many other essays, “imputes the recovery of his health, next after +God, to this remedy alone.” Another of George Handshius, that in like sort, +when other medicines failed, <a href="#note4203">[4203]</a>“was by this restored to his former +health, and which of his knowledge others have likewise tried, and by the +help of this admirable medicine, been recovered.” A third of a parish +priest at Prague in Bohemia, <a href="#note4204">[4204]</a>“that was so far gone with melancholy, +that he doted, and spake he knew not what; but after he had taken twelve +grains of stibium, (as I myself saw, and can witness, for I was called to +see this miraculous accident) he was purged of a deal of black choler, like +little gobbets of flesh, and all his excrements were as black blood (a +medicine fitter for a horse than a man), yet it did him so much good, that +the next day he was perfectly cured.” This very story of the Bohemian +priest, Sckenkius relates <span class="cite">verbatim, Exoter. experiment. ad. var. morb. +cent. 6. observ. 6.</span> with great approbation of it. Hercules de Saxonia +calls it a profitable medicine, if it be taken after meat to six or eight +grains, of such as are apt to vomit. Rodericus a Fonseca the Spaniard, and +late professor of Padua in Italy, extols it to this disease, Tom. 2. +consul. 85. so doth Lod. Mercatus <span class="cite">de inter. morb. cur. lib. 1. cap. 17.</span> +with many others. Jacobus Gervinus a French physician, on the other side, +<span class="cite">lib. 2. de venemis confut.</span> explodes all this, and saith he took three +grains only upon Matthiolus and some others' commendation, but it almost +killed him, whereupon he concludes, <a href="#note4205">[4205]</a>“antimony is rather poison than +a medicine.” Th. Erastus concurs with him in his opinion, and so doth Aelian +Montaltus <span class="cite">cap. 30 de melan.</span> But what do I talk? 'tis the subject of whole +books; I might cite a century of authors <span lang="la">pro</span> and <span lang="la">con</span>. I will conclude +with <a href="#note4206">[4206]</a>Zuinger, antimony is like Scanderbeg's sword, which is either +good or bad, strong or weak, as the party is that prescribes, or useth it: +“a worthy medicine if it be rightly applied to a strong man, otherwise +poison.” For the preparing of it, look in <span class="cite">Evonimi thesaurus</span>, Quercetan, +Oswaldus Crollius, Basil. <span class="cite">Chim. Basil.</span> Valentius, &c. + +<p>Tobacco, divine, rare, superexcellent tobacco, which goes far beyond all +the panaceas, potable gold, and philosopher's stones, a sovereign remedy to +all diseases. A good vomit, I confess, a virtuous herb, if it be well +qualified, opportunely taken, and medicinally used; but as it is commonly +abused by most men, which take it as tinkers do ale, 'tis a plague, a +mischief, a violent purger of goods, lands, health, hellish, devilish and +damned tobacco, the ruin and overthrow of body and soul. +</div> +<div class="subsection"> +<h4><a name="2.4.2.2"></a>SUBSECT. II.—<i>Simples purging Melancholy downward</i>.</h4> + +<p>Polypody and epithyme are, without all exceptions, gentle purgers of +melancholy. Dioscorides will have them void phlegm; but Brassivola out of +his experience averreth, that they purge this humour; they are used in +decoction, infusion, &c. simple, mixed, &c. + +<p>Mirabolanes, all five kinds, are happily <a href="#note4207">[4207]</a>prescribed against +melancholy and quartan agues; Brassivola speaks out <a href="#note4208">[4208]</a>“of a thousand” +experiences, he gave them in pills, decoctions, &c., look for peculiar +receipts in him. + +<p>Stoechas, fumitory, dodder, herb mercury, roots of capers, genista or +broom, pennyroyal and half-boiled cabbage, I find in this catalogue of +purgers of black choler, origan, featherfew, ammoniac <a href="#note4209">[4209]</a>salt, +saltpetre. But these are very gentle; alyppus, dragon root, centaury, +ditany, colutea, which Fuchsius <span class="cite">cap. 168</span> and others take for senna, but +most distinguish. Senna is in the middle of violent and gentle purgers +downward, hot in the second degree, dry in the first. Brassivola calls it +<a href="#note4210">[4210]</a>“a wonderful herb against melancholy, it scours the blood, lightens +the spirits, shakes off sorrow, a most profitable medicine,” as <a href="#note4211">[4211]</a> +Dodonaeus terms it, invented by the Arabians, and not heard of before. It is +taken diverse ways, in powder, infusion, but most commonly in the infusion, +with ginger, or some cordial flowers added to correct it. Actuarius +commends it sodden in broth, with an old cock, or in whey, which is the +common conveyor of all such things as purge black choler; or steeped in +wine, which Heurnius accounts sufficient, without any farther correction. + +<p>Aloes by most is said to purge choler, but Aurelianus <span class="cite">lib. 2. c. 6. de +morb. chron.</span> Arculanus <span class="cite">cap. 6. in 9. Rhasis</span> Julius Alexandrinus, +<span class="cite">consil. 185.</span> Scoltz. Crato <span class="cite">consil 189.</span> Scoltz. prescribe it to this +disease; as good for the stomach and to open the haemorrhoids, out of Mesue, +Rhasis, Serapio, Avicenna: Menardus <span class="cite">ep. lib. 1. epist. 1.</span> opposeth it, +aloes <a href="#note4212">[4212]</a>“doth not open the veins,” or move the haemorrhoids, which +Leonhartus Fuchsius <span class="cite">paradox. lib. 1.</span> likewise affirms; but Brassivola and +Dodonaeus defend Mesue out of their experience; let <a href="#note4213">[4213]</a>Valesius end the +controversy. + +<p>Lapis armenus and lazuli are much magnified by <a href="#note4214">[4214]</a>Alexander <span class="cite">lib. 1. +cap. 16.</span> Avicenna, Aetius, and Actuarius, if they be well washed, that the +water be no more coloured, fifty times some say. <a href="#note4215">[4215]</a>“That good +Alexander” (saith Guianerus) “puts such confidence in this one medicine, that +he thought all melancholy passions might be cured by it; and I for my part +have oftentimes happily used it, and was never deceived in the operation of +it.” The like may be said of lapis lazuli, though it be somewhat weaker +than the other. Garcias ab Horto, <span class="cite">hist. lib. 1. cap. 65.</span> relates, that +the <a href="#note4216">[4216]</a>physicians of the Moors familiarly prescribe it to all +melancholy passions, and Matthiolus <span class="cite">ep. lib. 3.</span> <a href="#note4217">[4217]</a>brags of that +happy success which he still had in the administration of it. Nicholas +Meripsa puts it amongst the best remedies, <span class="cite">sect. 1. cap. 12.</span> in +Antidotis; <a href="#note4218">[4218]</a>“and if this will not serve” (saith Rhasis) “then there +remains nothing but lapis armenus and hellebore itself.” Valescus and Jason +Pratensis much commend pulvis hali, which is made of it. James Damascen. +<span class="cite">2. cap. 12.</span> Hercules de Saxonia, &c., speaks well of it. Crato will not +approve this; it and both hellebores, he saith, are no better than poison. +Victor Trincavelius, <span class="cite">lib. 2. cap. 14</span>, found it in his experience, +<a href="#note4219">[4219]</a>“to be very noisome, to trouble the stomach, and hurt their bodies +that take it overmuch.” + +<p>Black hellebore, that most renowned plant, and famous purger of melancholy, +which all antiquity so much used and admired, was first found out by +Melanpodius a shepherd, as Pliny records, <span class="cite">lib. 25. cap. 5.</span> <a href="#note4220">[4220]</a>who, +seeing it to purge his goats when they raved, practised it upon Elige and +Calene, King Praetus' daughters, that ruled in Arcadia, near the fountain +Clitorius, and restored them to their former health. In Hippocrates's time +it was in only request, insomuch that he writ a book of it, a fragment of +which remains yet. Theophrastus, <a href="#note4221">[4221]</a>Galen, Pliny, Caelius Aurelianus, as +ancient as Galen, <span class="cite">lib. 1, cap. 6.</span> Aretus <span class="cite">lib. 1. cap. 5.</span> Oribasius +<span class="cite">lib. 7. collect.</span> a famous Greek, Aetius <span class="cite">ser. 3. cap. 112 & 113 p.</span> +Aegineta, Galen's Ape, <span class="cite">lib. 7. cap. 4.</span> Actuarius, Trallianus <span class="cite">lib. 5. +cap. 15.</span> Cornelius Celsus only remaining of the old Latins, <span class="cite">lib. 3. +cap. 23</span>, extol and admire this excellent plant; and it was generally so +much esteemed of the ancients for this disease amongst the rest, that they +sent all such as were crazed, or that doted, to the Anticyrae, or to Phocis +in Achaia, to be purged, where this plant was in abundance to be had. In +Strabo's time it was an ordinary voyage, <span lang="la">Naviget Anticyras</span>; a common +proverb among the Greeks and Latins, to bid a dizzard or a mad man go take +hellebore; as in Lucian, Menippus to Tantalus, <span lang="la">Tantale desipis, helleboro +epoto tibi opus est, eoque sane meraco</span>, thou art out of thy little wit, O +Tantalus, and must needs drink hellebore, and that without mixture. +Aristophanes <span class="cite">in Vespis</span>, drink hellebore, &c. and Harpax in the <a href="#note4222">[4222]</a> +Comoedian, told Simo and Ballio, two doting fellows, that they had need to +be purged with this plant. When that proud Menacrates <span lang="gr">ὀ ζεὺς</span>, had +writ an arrogant letter to Philip of Macedon, he sent back no other answer +but this, <span lang="la">Consulo tibi ut ad Anticyram te conferas</span>, noting thereby that +he was crazed, <span lang="la">atque ellebore indigere</span>, had much need of a good purge. +Lilius Geraldus saith, that Hercules, after all his mad pranks upon his +wife and children, was perfectly cured by a purge of hellebore, which an +Anticyrian administered unto him. They that were sound commonly took it to +quicken their wits, (as Ennis of old, <a href="#note4223">[4223]</a><span lang="la">Qui non nisi potus ad +arma—prosiluit dicenda</span>, and as our poets drink sack to improve their +inventions (I find it so registered by Agellius <span class="cite">lib. 17. cap. 15.</span>) +Cameades the academic, when he was to write against Zeno the stoic, purged +himself with hellebore first, which <a href="#note4224">[4224]</a>Petronius puts upon Chrysippus. +In such esteem it continued for many ages, till at length Mesue and some +other Arabians began to reject and reprehend it, upon whose authority for +many following lustres, it was much debased and quite out of request, held +to be poison and no medicine; and is still oppugned to this day by <a href="#note4225">[4225]</a> +Crato and some junior physicians. Their reasons are, because Aristotle <span class="cite">l. +1. de plant. c. 3.</span> said, henbane and hellebore were poison; and Alexander +Aphrodiseus, in the preface of his problems, gave out, that (speaking of +hellebore) <a href="#note4226">[4226]</a>“Quails fed on that which was poison to men.” Galen. <span class="cite">l. +6. Epid. com. 5. Text. 35.</span> confirms as much: <a href="#note4227">[4227]</a>Constantine the +emperor in his Geoponicks, attributes no other virtue to it, than to kill +mice and rats, flies and mouldwarps, and so Mizaldus, Nicander of old, +Gervinus, Sckenkius, and some other Neoterics that have written of poisons, +speak of hellebore in a chief place. <a href="#note4228">[4228]</a>Nicholas Leonicus hath a story +of Solon, that besieging, I know not what city, steeped hellebore in a +spring of water, which by pipes was conveyed into the middle of the town, +and so either poisoned, or else made them so feeble and weak by purging, +that they were not able to bear arms. Notwithstanding all these cavils and +objections, most of our late writers do much approve of it. <a href="#note4229">[4229]</a> +Gariopontus <span class="cite">lib. 1. cap. 13.</span> Codronchus <span class="cite">com. de helleb.</span> Fallopius +<span class="cite">lib. de med. purg. simpl. cap. 69. et consil. 15.</span> Trincavelii, Montanus +239. Frisemelica <span class="cite">consil. 14.</span> Hercules de Saxonia, so that it be +opportunely given. Jacobus de Dondis, Agg. Amatus, Lucet. <span class="cite">cent. 66.</span> +Godef. Stegius <span class="cite">cap. 13.</span> Hollerius, and all our herbalists subscribe. +Fernelius <span class="cite">meth. med. lib. 5. cap. 16.</span> “confesseth it to be a <a href="#note4230">[4230]</a> +terrible purge and hard to take, yet well given to strong men, and such as +have able bodies.” P. Forestus and Capivaccius forbid it to be taken in +substance, but allow it in decoction or infusion, both which ways P. +Monavius approves above all others, <span class="cite">Epist. 231. Scoltzii</span>, Jacchinus in <span class="cite">9. +Rhasis</span>, commends a receipt of his own preparing; Penottus another of his +chemically prepared, Evonimus another. Hildesheim <span class="cite">spicel. 2. de mel.</span> +hath many examples how it should be used, with diversity of receipts. +Heurnius <span class="cite">lib. 7. prax. med. cap. 14.</span> “calls it an <a href="#note4231">[4231]</a>innocent +medicine howsoever, if it be well prepared.” The root of it is only in use, +which may be kept many years, and by some given in substance, as by +Fallopius and Brassivola amongst the rest, who <a href="#note4232">[4232]</a>brags that he was the +first that restored it again to its use, and tells a story how he cured one +Melatasta, a madman, that was thought to be possessed, in the Duke of +Ferrara's court, with one purge of black hellebore in substance: the +receipt is there to be seen; his excrements were like ink, <a href="#note4233">[4233]</a>he +perfectly healed at once; Vidus Vidius, a Dutch physician, will not admit +of it in substance, to whom most subscribe, but as before, in the +decoction, infusion, or which is all in all, in the extract, which he +prefers before the rest, and calls <span lang="la">suave medicamentum</span>, a sweet medicine, +an easy, that may be securely given to women, children, and weaklings. +Baracellus, <span class="cite">horto geniali</span>, terms it <span lang="la">maximae praestantia medicamentum</span>, a +medicine of great worth and note. Quercetan in his <span class="cite">Spagir Phar</span>. and many +others, tell wonders of the extract. Paracelsus, above all the rest, is the +greatest admirer of this plant; and especially the extract, he calls it +<span lang="la">Theriacum, terrestre Balsamum</span>, another treacle, a terrestrial balm, +<span lang="la">instar omnium</span>, “all in all, the <a href="#note4234">[4234]</a>sole and last refuge to cure this +malady, the gout, epilepsy, leprosy, &c.” If this will not help, no physic +in the world can but mineral, it is the upshot of all. Matthiolus laughs at +those that except against it, and though some abhor it out of the authority +of Mesue, and dare not adventure to prescribe it, <a href="#note4235">[4235]</a>“yet I” (saith he) +“have happily used it six hundred times without offence, and communicated it +to divers worthy physicians, who have given me great thanks for it.” Look +for receipts, dose, preparation, and other cautions concerning this simple, +in him, Brassivola, Baracelsus, Codronchus, and the rest. +</div> +<div class="subsection"> +<h4><a name="2.4.2.3"></a>SUBSECT. III.—<i>Compound Purgers</i>.</h4> + +<p>Compound medicines which purge melancholy, are either taken in the superior +or inferior parts: superior at mouth or nostrils. At the mouth swallowed or +not swallowed: If swallowed liquid or solid: liquid, as compound wine of +hellebore, scilla or sea-onion, senna, <span lang="la">Vinum Scilliticum, Helleboratum</span>, +which <a href="#note4236">[4236]</a>Quercetan so much applauds “for melancholy and madness, either +inwardly taken, or outwardly applied to the head, with little pieces of +linen dipped warm in it.” <span lang="la">Oxymel. Scilliticum, Syrupus Helleboratus</span> major +and minor in Quercetan, and <span lang="la">Syrupus Genistae</span> for hypochondriacal +melancholy in the same author, compound syrup of succory, of fumitory, +polypody, &c. Heurnius his purging cock-broth. Some except against these +syrups, as appears by <a href="#note4237">[4237]</a>Udalrinus Leonoras his epistle to Matthiolus, +as most pernicious, and that out of Hippocrates, <span lang="la">cocta movere, et +medicari, non cruda</span>, no raw things to be used in physic; but this in the +following epistle is exploded and soundly confuted by Matthiolus: many +juleps, potions, receipts, are composed of these, as you shall find in +Hildesheim <span class="cite">spicel. 2.</span> Heurnius <span class="cite">lib. 2. cap. 14.</span> George Sckenkius <span class="cite">Ital. +med. prax.</span> &c. + +<p>Solid purges are confections, electuaries, pills by themselves, or compound +with others, as <span lang="la">de lapide lazulo, armeno, pil. indae, of fumitory</span>, &c. +Confection of Hamech, which though most approve, Solenander <span class="cite">sec. 5. +consil. 22.</span> bitterly inveighs against, so doth Rondoletius <span class="cite">Pharmacop. +officina</span>, Fernelius and others; diasena, diapolypodium, diacassia, +diacatholicon, Wecker's electuary de Epithymo, Ptolemy's hierologadium, of +which divers receipts are daily made. + +<p>Aetius <span class="cite">22. 23.</span> commends <span lang="la">Hieram Ruffi.</span> Trincavelius <span class="cite">consil. 12. lib. 4.</span> +approves of hiera; <span lang="la">non, inquit, invenio melius medicamentum</span>, I find no +better medicine, he saith. Heurnius adds <span lang="la">pil. aggregat. pills de Epithymo. +pil. Ind.</span> Mesue describes in the <span class="cite">Florentine Antidotary</span>, <span lang="la">Pilulae sine +quibus esse nolo, Pilulae, Cochics, cum Helleboro, Pil. Arabicae, Faetida, de +quinque generibus mirabolanorum</span>, &c. More proper to melancholy, not +excluding in the meantime, turbith, manna, rhubarb, agaric, elescophe, &c. +which are not so proper to this humour. For, as Montaltus holds <span class="cite">cap. 30.</span> +and Montanus <span lang="la">cholera etiam purganda, quod atrae, sit pabulum</span>, choler is to +be purged because it feeds the other: and some are of an opinion, as +Erasistratus and Asclepiades maintained of old, against whom Galen +disputes, <a href="#note4238">[4238]</a>“that no physic doth purge one humour alone, but all alike +or what is next.” Most therefore in their receipts and magistrals which are +coined here, make a mixture of several simples and compounds to purge all +humours in general as well as this. Some rather use potions than pills to +purge this humour, because that as Heurnius and Crato observe, <span lang="la">hic succus +a sicco remedio agre trahitur</span>, this juice is not so easily drawn by dry +remedies, and as Montanus adviseth <span class="cite">25 cons.</span> “All <a href="#note4239">[4239]</a>drying medicines +are to be repelled, as aloe, hiera,” and all pills whatsoever, because the +disease is dry of itself. + +<p>I might here insert many receipts of prescribed potions, boles, &c. The +doses of these, but that they are common in every good physician, and that +I am loath to incur the censure of Forestus, <span class="cite">lib. 3. cap. 6. de urinis</span>, +<a href="#note4240">[4240]</a>“against those that divulge and publish medicines in their +mother-tongue,” and lest I should give occasion thereby to some ignorant +reader to practise on himself, without the consent of a good physician. + +<p>Such as are not swallowed, but only kept in the mouth, are gargarisms used +commonly after a purge, when the body is soluble and loose. Or +apophlegmatisms, masticatories, to be held and chewed in the mouth, which +are gentle, as hyssop, origan, pennyroyal, thyme, mustard; strong, as +pellitory, pepper, ginger, &c. + +<p>Such as are taken into the nostrils, errhina are liquid or dry, juice of +pimpernel, onions, &c., castor, pepper, white hellebore, &c. To these you +may add odoraments, perfumes, and suffumigations, &c. + +<p>Taken into the inferior parts are clysters strong or weak, suppositories of +Castilian soap, honey boiled to a consistence; or stronger of scammony, +hellebore, &c. + +<p>These are all used, and prescribed to this malady upon several occasions, +as shall be shown in its place. +</div> +</div> +<div class="member"> +<h3><a name="2.4.3"></a>MEMB. III.</h3> +<h4><i>Chirurgical Remedies</i>.</h4> + +<p>In letting of blood three main circumstances are to be considered, <a href="#note4241">[4241]</a> +“Who, how much, when.” That is, that it be done to such a one as may endure +it, or to whom it may belong, that he be of a competent age, not too young, +nor too old, overweak, fat, or lean, sore laboured, but to such as have +need, are full of bad blood, noxious humours, and may be eased by it. + +<p>The quantity depends upon the party's habit of body, as he is strong or +weak, full or empty, may spare more or less. + +<p>In the morning is the fittest time: some doubt whether it be best fasting, +or full, whether the moon's motion or aspect of planets be to be observed; +some affirm, some deny, some grant in acute, but not in chronic diseases, +whether before or after physic. 'Tis Heurnius' aphorism <span lang="la">a phlebotomia +auspicandum esse curiationem, non a pharmacia</span>, you must begin with +bloodletting and not physic; some except this peculiar malady. But what do +I? Horatius Augenius, a physician of Padua, hath lately writ 17 books of +this subject, Jobertus, &c. + +<p>Particular kinds of bloodletting in use <a href="#note4242">[4242]</a>are three, first is that +opening a vein in the arm with a sharp knife, or in the head, knees, or any +other parts, as shall be thought fit. + +<p>Cupping-glasses with or without scarification, <span lang="la">ocyssime compescunt</span>, saith +Fernelius, they work presently, and are applied to several parts, to divert +humours, aches, winds, &c. + +<p>Horseleeches are much used in melancholy, applied especially to the +haemorrhoids. Horatius Augenius, <span class="cite">lib. 10. cap. 10.</span> Platerus <span class="cite">de mentis +alienat. cap. 3.</span> Altomarus, Piso, and many others, prefer them before any +evacuations in this kind. + +<p><a href="#note4243">[4243]</a>Cauteries, or searing with hot irons, combustions, borings, +lancings, which, because they are terrible, <span lang="la">Dropax</span> and <span lang="la">Sinapismus</span> are +invented by plasters to raise blisters, and eating medicines of pitch, +mustard-seed, and the like. + +<p>Issues still to be kept open, made as the former, and applied in and to +several parts, have their use here on divers occasions, as shall be shown. +</div> +</div> +<div class="section"> +<div class="member"> +<h3><a name="2.5.1"></a>SECT. V. MEMB. I.</h3> +<div class="subsection"> +<h4><a name="2.5.1.1"></a>SUBSECT. I.—<i>Particular Cure of the three several Kinds; of Head Melancholy</i>.</h4> + +<p>The general cures thus briefly examined and discussed, it remains now to +apply these medicines to the three particular species or kinds, that, +according to the several parts affected, each man may tell in some sort how +to help or ease himself. I will treat of head melancholy first, in which, +as in all other good cures, we must begin with diet, as a matter of most +moment, able oftentimes of itself to work this effect. I have read, saith +Laurentius, <span class="cite">cap. 8. de Melanch</span>. that in old diseases which have gotten +the upper hand or a habit, the manner of living is to more purpose, than +whatsoever can be drawn out of the most precious boxes of the apothecaries. +This diet, as I have said, is not only in choice of meat and drink, but of +all those other non-natural things. Let air be clear and moist most part: +diet moistening, of good juice, easy of digestion, and not windy: drink +clear, and well brewed, not too strong, nor too small. “Make a melancholy +man fat,” as <a href="#note4244">[4244]</a>Rhasis saith, “and thou hast finished the cure.” +Exercise not too remiss, nor too violent. Sleep a little more than +ordinary. <a href="#note4245">[4245]</a>Excrements daily to be voided by art or nature; and which +Fernelius enjoins his patient, <span class="cite">consil. 44</span>, above the rest, to avoid all +passions and perturbations of the mind. Let him not be alone or idle (in +any kind of melancholy), but still accompanied with such friends and +familiars he most affects, neatly dressed, washed, and combed, according to +his ability at least, in clean sweet linen, spruce, handsome, decent, and +good apparel; for nothing sooner dejects a man than want, squalor, and +nastiness, foul, or old clothes out of fashion. Concerning the medicinal +part, he that will satisfy himself at large (in this precedent of diet) and +see all at once the whole cure and manner of it in every distinct species, +let him consult with Gordonius, Valescus, with Prosper Calenius, <span class="cite">lib. de +atra bile ad Card.</span> Caesium, Laurentius, <span class="cite">cap. 8. et 9. de mela.</span> Aelian +Montaltus, <span class="cite">de mel. cap. 26. 27. 28. 29. 30.</span> Donat. ab Altomari, <span class="cite">cap. 7. +artis med</span>. Hercules de Saxonia, <span class="cite">in Panth. cap. 7. et Tract. ejus +peculiar. de melan. per Bolzetam, edit. Venetiis 1620. cap. 17. 18. 19.</span> +Savanarola, <span class="cite">Rub. 82. Tract. 8. cap. 1.</span> Sckenkius, <span class="cite">in prax. curat. Ital. +med</span>. Heurnius, <span class="cite">cap. 12. de morb</span>. Victorius Faventius, <span class="cite">pract. Magn. et +Empir</span>. Hildesheim, <span class="cite">Spicel. 2. de man. et mel.</span> Fel. Plater, Stockerus, +Bruel. P. Baverus, Forestus, Fuchsius, Capivaccius, Rondoletius, Jason +Pratensis, Sullust. Salvian. <span class="cite">de remed. lib. 2. cap. 1.</span> Jacchinus, <span class="cite">in 9. +Rhasis</span>, Lod. Mercatus, <span class="cite">de Inter. morb. cur. lib. 1. cap. 17.</span> Alexan. +Messaria, <span class="cite">pract. med. lib. 1. cap. 21. de mel</span>. Piso. Hollerius, &c. that +have culled out of those old Greeks, Arabians, and Latins, whatsoever is +observable or fit to be used. Or let him read those counsels and +consultations of Hugo Senensis, <span class="cite">consil. 13. et 14.</span> Reinerus Solenander, +<span class="cite">consil. 6. sec. 1. et consil. 3. sec. 3.</span> Crato, <span class="cite">consil. 16. lib. 1.</span> +Montanus 20. 22. and his following counsels, Laelius a Fonte Egubinus, +<span class="cite">consult. 44. 69. 77. 125. 129. 142.</span> Fernelius, <span class="cite">consil. 44. 45. 46.</span> Jul. +Caesar Claudinus, Mercurialis, Frambesarius, Sennertus, &c. Wherein he shall +find particular receipts, the whole method, preparatives, purgers, +correctors, averters, cordials in great variety and abundance: out of +which, because every man cannot attend to read or peruse them, I will +collect for the benefit of the reader, some few more notable medicines. +</div> +<div class="subsection"> +<h4><a name="2.5.1.2"></a>SUBSECT. II.—<i>Bloodletting</i>.</h4> + +<p>Phlebotomy is promiscuously used before and after physic, commonly before, +and upon occasion is often reiterated, if there be any need at least of it. +For Galen, and many others, make a doubt of bleeding at all in this kind of +head-melancholy. If the malady, saith Piso, <span class="cite">cap. 23.</span> and Altomarus, <span class="cite">cap. +7.</span> Fuchsius, <span class="cite">cap. 33.</span> <a href="#note4246">[4246]</a>“shall proceed primarily from the +misaffected brain, the patient in such case shall not need at all to bleed, +except the blood otherwise abound, the veins be full, inflamed blood, and +the party ready to run mad.” In immaterial melancholy, which especially +comes from a cold distemperature of spirits, Hercules de Saxonia, <span class="cite">cap. +17.</span> will not admit of phlebotomy; Laurentius, <span class="cite">cap. 9</span>, approves it out of +the authority of the Arabians; but as Mesue, Rhasis, Alexander appoint, +<a href="#note4247">[4247]</a>“especially in the head,” to open the veins of the forehead, nose +and ears is good. They commonly set cupping-glasses on the party's +shoulders, having first scarified the place, they apply horseleeches on +the head, and in all melancholy diseases, whether essential or accidental, +they cause the haemorrhoids to be opened, having the eleventh aphorism of +the sixth book of Hippocrates for their ground and warrant, which saith, +“That in melancholy and mad men, the varicose tumour or haemorrhoids +appearing doth heal the same.” Valescus prescribes bloodletting in all +three kinds, whom Sallust. Salvian follows. <a href="#note4248">[4248]</a>“If the blood abound, +which is discerned by the fullness of the veins, his precedent diet, the +party's laughter, age, &c., begin with the median or middle vein of the arm; +if the blood be ruddy and clear, stop it, but if black in the spring time, +or a good season, or thick, let it run, according to the party's strength: +and some eight or twelve days after, open the head vein, and the veins in +the forehead, or provoke it out of the nostrils, or cupping-glasses,” &c. +Trallianus allows of this, <a href="#note4249">[4249]</a>“If there have been any suppression or +stopping of blood at nose, or haemorrhoids, or women's months, then to open +a vein in the head or about the ankles.” Yet he doth hardly approve of this +course, if melancholy be situated in the head alone, or in any other +dotage, <a href="#note4250">[4250]</a>“except it primarily proceed from blood, or that the malady +be increased by it; for bloodletting refrigerates and dries up, except the +body be very full of blood, and a kind of ruddiness in the face.” Therefore +I conclude with Areteus, <a href="#note4251">[4251]</a>“before you let blood, deliberate of it,” +and well consider all circumstances belonging to it. +</div> +<div class="subsection"> +<h4><a name="2.5.1.3"></a>SUBSECT. III.—<i>Preparatives and Purgers</i>.</h4> + +<p>After bloodletting we must proceed to other medicines; first prepare, and +then purge, <span lang="la">Augeae stabulum purgare</span>, make the body clean before we hope to +do any good. Walter Bruel would have a practitioner begin first with a +clyster of his, which he prescribes before bloodletting: the common sort, +as Mercurialis, Montaltus <span class="cite">cap. 30.</span> &c. proceed from lenitives to +preparatives, and so to purgers. Lenitives are well known, <span lang="la">electuarium +lenitivum, diaphenicum diacatholicon</span>, &c. Preparatives are usually syrups +of borage, bugloss, apples, fumitory, thyme and epithyme, with double as +much of the same decoction or distilled water, or of the waters of bugloss, +balm, hops, endive, scolopendry, fumitory, &c. or these sodden in whey, +which must be reiterated and used for many days together. Purges come last, +“which must not be used at all, if the malady may be otherwise helped,” +because they weaken nature and dry so much, and in giving of them, <a href="#note4252">[4252]</a> +“we must begin with the gentlest first.” Some forbid all hot medicines, as +Alexander, and Salvianus, &c. <span lang="la">Ne insaniores inde fiant</span>, hot medicines +increase the disease <a href="#note4253">[4253]</a>“by drying too much.” Purge downward rather +than upward, use potions rather than pills, and when you begin physic, +persevere and continue in a course; for as one observes, <a href="#note4254">[4254]</a><span lang="la">movere et +non educere in omnibus malum est</span>; to stir up the humour (as one purge +commonly doth) and not to prosecute, doth more harm than good. They must +continue in a course of physic, yet not so that they tire and oppress +nature, <span lang="la">danda quies naturae</span>, they must now and then remit, and let nature +have some rest. The most gentle purges to begin with, are <a href="#note4255">[4255]</a>senna, +cassia, epithyme, myrabolanea, catholicon: if these prevail not, we may +proceed to stronger, as the confection of hamech, pil. Indae, fumitoriae, de +assaieret, of lapis armenus and lazuli, diasena. Or if pills be too dry; +<a href="#note4256">[4256]</a>some prescribe both hellebores in the last place, amongst the rest +Aretus, <a href="#note4257">[4257]</a>“because this disease will resist a gentle medicine.” +Laurentius and Hercules de Saxonia would have antimony tried last, “if the +<a href="#note4258">[4258]</a>party be strong, and it warily given.” <a href="#note4259">[4259]</a>Trincavelius prefers +hierologodium, to whom Francis Alexander in his <span class="cite">Apol. rad. 5.</span> subscribes, +a very good medicine they account it. But Crato in a counsel of his, for +the duke of Bavaria's chancellor, wholly rejects it. + +<p>I find a vast chaos of medicines, a confusion of receipts and magistrals, +amongst writers, appropriated to this disease; some of the chiefest I will +rehearse. <a href="#note4260">[4260]</a>To be seasick first is very good at seasonable times. +Helleborismus Matthioli, with which he vaunts and boasts he did so many +several cures, <a href="#note4261">[4261]</a>“I never gave it” (saith he), “but after once or twice, +by the help of God, they were happily cured.” The manner of making it he +sets down at large in his third book of Epist. to George Hankshius a +physician. Walter Bruel, and Heurnius, make mention of it with great +approbation; so doth Sckenkius in his memorable cures, and experimental +medicines, <span class="cite">cen. 6. obser. 37.</span> That famous Helleborisme of Montanus, +which he so often repeats in his consultations and counsels, as <span class="cite">28. pro. +melan. sacerdote, et consil. 148. pro hypochondriaco</span>, and cracks, <a href="#note4262">[4262]</a> +“to be a most sovereign remedy for all melancholy persons, which he hath +often given without offence, and found by long experience and observations +to be such.” + +<p>Quercetan prefers a syrup of hellebore in his <span class="cite">Spagirica Pharmac.</span> and +Hellebore's extract <span class="cite">cap. 5.</span> of his invention likewise (“a most safe +medicine and not unfit to be given children”) before all remedies +whatsoever. <a href="#note4263">[4263]</a> + +<p>Paracelsus, in his book of black hellebore, admits this medicine, but as it +is prepared by him. <a href="#note4264">[4264]</a>“It is most certain” (saith he) “that the virtue +of this herb is great, and admirable in effect, and little differing from +balm itself; and he that knows well how to make use of it, hath more art +than all their books contain, or all the doctors in Germany can show.” + +<p>Aelianus Montaltus in his exquisite work <span class="cite">de morb. capitis, cap. 31. de +mel.</span> sets a special receipt of his own, which, in his practice <a href="#note4265">[4265]</a>“he +fortunately used; because it is but short I will set it down.” +<div class="bq" lang="la"> +℞. Syrupe de pomis ℥ij, aquae borag. ℥iiij. +Ellebori nigri per noctem infusi in ligatura 6 vel 8 gr. mane facta +collatura exhibe. +</div> +Other receipts of the same to this purpose you shall find in him. Valescus +admires <span lang="la">pulvis Hali</span>, and Jason Pratensis after him: the confection of +which our new London Pharmacopoeia hath lately revived. <a href="#note4266">[4266]</a>“Put case” +(saith he) “all other medicines fail, by the help of God this alone shall do +it, and 'tis a crowned medicine which must be kept in secret.” +<div class="bq" lang="la"> +℞. Epithymi semunc. lapidis lazuli, agarici ana ℥ij. +Scammnonii. ℨj, Chariophillorum numero, 20 pulverisentur +Omnia, et ipsius pulveris scrup. 4. singulis septimanis assumat. +</div> + +<p>To these I may add <span lang="la">Arnoldi vinum Buglossalum</span>, or borage wine before +mentioned, which <a href="#note4267">[4267]</a>Mizaldus calls <span lang="la">vinum mirabile</span>, a wonderful wine, +and Stockerus vouchsafes to repeat verbatim amongst other receipts. +Rubeus his <a href="#note4268">[4268]</a>compound water out of Savanarola; Pinetus his balm; +Cardan's <span lang="la">Pulvis Hyacinthi</span>, with which, in his book <span class="cite">de curis admirandis</span>, +he boasts that he had cured many melancholy persons in eight days, which +<a href="#note4269">[4269]</a>Sckenkius puts amongst his observable medicines; Altomarus his +syrup, with which <a href="#note4270">[4270]</a>he calls God so solemnly to witness, he hath in +his kind done many excellent cures, and which Sckenkius <span class="cite">cent. 7. +observ. 80.</span> mentioneth, Daniel Sennertus <span class="cite">lib. 1. part. 2. cap. 12.</span> +so much commends; Rulandus' admirable water for melancholy, which <span class="cite">cent. +2. cap. 96.</span> he names <span lang="la">Spiritum vitae aureum, Panaceam</span>, what not, and his +absolute medicine of 50 eggs, <span class="cite">curat. Empir. cent. 1. cur. 5.</span> to be +taken three in a morning, with a powder of his. <a href="#note4271">[4271]</a>Faventinus <span class="cite">prac. +Emper</span>. doubles this number of eggs, and will have 101 to be taken by three +and three in like sort, which Sallust Salvian approves <span class="cite">de red. med. lib. +2. c. 1.</span> with some of the same powder, till all be spent, a most +excellent remedy for all melancholy and mad men. +<div class="bq" lang="la"> +℞. Epithymi, thymi, ana drachmas duas, sacchari albi unciam +unam, croci grana tria, Cinamomi drachmam unam; misce, fiat +pulvis. +</div> +All these yet are nothing to those <a href="#note4272">[4272]</a>chemical preparatives of <span lang="la">Aqua +Chalidonia</span>, quintessence of hellebore, salts, extracts, distillations, +oils, <span lang="la">Aurum potabile</span>, &c. Dr. Anthony in his book <span class="cite">de auro potab. edit. +1600.</span> is all in all for it. <a href="#note4273">[4273]</a>“And though all the schools of +Galenists, with a wicked and unthankful pride and scorn, detest it in their +practice, yet in more grievous diseases, when their vegetals will do no +good,” they are compelled to seek the help of minerals, though they “use +them rashly, unprofitably, slackly, and to no purpose.” Rhenanus, a Dutch +chemist, in his book <span class="cite">de Sale e puteo emergente</span>, takes upon him to +apologise for Anthony, and sets light by all that speak against him. But +what do I meddle with this great controversy, which is the subject of many +volumes? Let Paracelsus, Quercetan, Crollius, and the brethren of the rosy +cross, defend themselves as they may. Crato, Erastus, and the Galenists +oppugn Paracelsus, he brags on the other side, he did more famous cures by +this means, than all the Galenists in Europe, and calls himself a monarch; +Galen, Hippocrates, infants, illiterate, &c. As Thessalus of old railed +against those ancient Asclepiadean writers, <a href="#note4274">[4274]</a>“he condemns others, +insults, triumphs, overcomes all antiquity” (saith Galen as if he spake to +him) “declares himself a conqueror, and crowns his own doings. <a href="#note4275">[4275]</a>One +drop of their chemical preparatives shall do more good than all their +fulsome potions.” Erastus, and the rest of the Galenists vilify them on the +other side, as heretics in physic; <a href="#note4276">[4276]</a>“Paracelsus did that in physic, +which Luther in Divinity. <a href="#note4277">[4277]</a>A drunken rogue he was, a base fellow, a +magician, he had the devil for his master, devils his familiar companions, +and what he did, was done by the help of the devil.” Thus they contend and +rail, and every mart write books <span lang="la">pro</span> and <span lang="la">con, et adhuc sub judice lis +est</span>: let them agree as they will, I proceed. +</div> +<div class="subsection"> +<h4><a name="2.5.1.4"></a>SUBSECT. IV.—<i>Averters</i>.</h4> + +<p>Averters and purgers must go together, as tending all to the same purpose, +to divert this rebellious humour, and turn it another way. In this range, +clysters and suppositories challenge a chief place, to draw this humour +from the brain and heart, to the more ignoble parts. Some would have them +still used a few days between, and those to be made with the boiled seeds +of anise, fennel, and bastard saffron, hops, thyme, epithyme, mallows, +fumitory, bugloss, polypody, senna, diasene, hamech, cassia, diacatholicon, +hierologodium, oil of violets, sweet almonds, &c. For without question, a +clyster opportunely used, cannot choose in this, as most other maladies, +but to do very much good; <span lang="la">Clysteres nutriunt</span>, sometimes clysters nourish, +as they may be prepared, as I was informed not long since by a learned +lecture of our natural philosophy <a href="#note4278">[4278]</a>reader, which he handled by way of +discourse, out of some other noted physicians. Such things as provoke urine +most commend, but not sweat. Trincavelius <span class="cite">consil. 16. cap. 1.</span> in +head-melancholy forbids it. P. Byarus and others approve frictions of the +outward parts, and to bathe them with warm water. Instead of ordinary +frictions, Cardan prescribes rubbing with nettles till they blister the +skin, which likewise <a href="#note4279">[4279]</a>Basardus Visontinus so much magnifies. + +<p>Sneezing, masticatories, and nasals are generally received. Montaltus <span class="cite">c. +34.</span> Hildesheim <span class="cite">spicel. 3. fol. 136 and 238.</span> give several receipts of all +three. Hercules de Saxonia relates of an empiric in Venice <a href="#note4280">[4280]</a>“that had +a strong water to purge by the mouth and nostrils, which he still used in +head-melancholy, and would sell for no gold.” + +<p>To open months and haemorrhoids is very good physic, <a href="#note4281">[4281]</a>“If they have +been formerly stopped.” Faventinus would have them opened with +horseleeches, so would Hercul. de Sax. Julius Alexandrinus <span class="cite">consil. 185. +Scoltzii</span> thinks aloes fitter: <a href="#note4282">[4282]</a>most approve horseleeches in this +case, to be applied to the forehead, <a href="#note4283">[4283]</a>nostrils, and other places. + +<p>Montaltus <span class="cite">cap. 29.</span> out of Alexander and others, prescribes <a href="#note4284">[4284]</a> +“cupping-glasses, and issues in the left thigh.” Aretus <span class="cite">lib. 7. cap. 5.</span> +<a href="#note4285">[4285]</a>Paulus Regolinus, Sylvius will have them without scarification, +“applied to the shoulders and back, thighs and feet:” <a href="#note4286">[4286]</a>Montaltus +<span class="cite">cap. 34.</span> “bids open an issue in the arm, or hinder part of the head.” +<a href="#note4287">[4287]</a>Piso enjoins ligatures, frictions, suppositories, and +cupping-glasses, still without scarification, and the rest. + +<p>Cauteries and hot irons are to be used <a href="#note4288">[4288]</a>“in the suture of the crown, +and the seared or ulcerated place suffered to run a good while. 'Tis not +amiss to bore the skull with an instrument, to let out the fuliginous +vapours.” Sallus. Salvianus <span class="cite">de re medic. lib. 2. cap. 1.</span> <a href="#note4289">[4289]</a>“because +this humour hardly yields to other physic, would have the leg cauterised, +or the left leg, below the knee, <a href="#note4290">[4290]</a>and the head bored in two or three +places,” for that it much avails to the exhalation of the vapours; <a href="#note4291">[4291]</a> +“I saw” (saith he) “a melancholy man at Rome, that by no remedies could be +healed, but when by chance he was wounded in the head, and the skull +broken, he was excellently cured.” Another, to the admiration of the +beholders, <a href="#note4292">[4292]</a>“breaking his head with a fall from on high, was +instantly recovered of his dotage.” Gordonius <span class="cite">cap. 13. part. 2.</span> would +have these cauteries tried last, when no other physic will serve. <a href="#note4293">[4293]</a> +“The head to be shaved and bored to let out fumes, which without doubt will +do much good. I saw a melancholy man wounded in the head with a sword, his +brainpan broken; so long as the wound was open he was well, but when his +wound was healed, his dotage returned again.” But Alexander Messaria a +professor in Padua, <span class="cite">lib. 1. pract. med. cap. 21. de melanchol</span>. will allow +no cauteries at all, 'tis too stiff a humour and too thick as he holds, to +be so evaporated. + +<p>Guianerius <span class="cite">c. 8. Tract. 15.</span> cured a nobleman in Savoy, by boring alone, +<a href="#note4294">[4294]</a>“leaving the hole open a month together,” by means of which, after +two years' melancholy and madness, he was delivered. All approve of this +remedy in the suture of the crown; but Arculanus would have the cautery to +be made with gold. In many other parts, these cauteries are prescribed for +melancholy men, as in the thighs, (<span class="cite">Mercurialis consil. 86.</span>) arms, legs. +<span class="cite">Idem consil. 6. & 19. & 25.</span> Montanus 86. Rodericus a Fonseca <span class="cite">tom. 2. +cousult. 84. pro hypochond. coxa dextra</span>, &c., but most in the head, “if +other physic will do no good.” +</div> +<div class="subsection"> +<h4><a name="2.5.1.5"></a>SUBSECT. V.—<i>Alteratives and Cordials, corroborating, resolving the Reliques, and mending the Temperament</i>.</h4> + +<p>Because this humour is so malign of itself, and so hard to be removed, the +reliques are to be cleansed, by alteratives, cordials, and such means: the +temper is to be altered and amended, with such things as fortify and +strengthen the heart and brain, <a href="#note4295">[4295]</a>“which are commonly both affected in +this malady, and do mutually misaffect one another:” which are still to be +given every other day, or some few days inserted after a purge, or like +physic, as occasion serves, and are of such force, that many times they +help alone, and as <a href="#note4296">[4296]</a>Arnoldus holds in his Aphorisms, are to be +“preferred before all other medicines, in what kind soever.” + +<p>Amongst this number of cordials and alteratives, I do not find a more +present remedy, than a cup of wine or strong drink, if it be soberly and +opportunely used. It makes a man bold, hardy, courageous, <a href="#note4297">[4297]</a>“whetteth +the wit,” if moderately taken, (and as Plutarch <a href="#note4298">[4298]</a>saith, <span class="cite">Symp. 7. +quaest. 12.</span>) “it makes those which are otherwise dull, to exhale and +evaporate like frankincense, or quicken” (Xenophon adds) <a href="#note4299">[4299]</a>as oil doth +fire. <a href="#note4300">[4300]</a>“A famous cordial” Matthiolus in Dioscoridum calls it, “an +excellent nutriment to refresh the body, it makes a good colour, a +flourishing age, helps concoction, fortifies the stomach, takes away +obstructions, provokes urine, drives out excrements, procures sleep, clears +the blood, expels wind and cold poisons, attenuates, concocts, dissipates +all thick vapours, and fuliginous humours.” And that which is all in all to +my purpose, it takes away fear and sorrow. <a href="#note4301">[4301]</a><span lang="la">Curas edaces dissipat +Evius</span>. “It glads the heart of man,” <span class="bibcite">Psal. civ. 15.</span> <span lang="la">hilaritatis dulce +seminarium</span>. Helena's bowl, the sole nectar of the gods, or that true +nepenthes in <a href="#note4302">[4302]</a>Homer, which puts away care and grief, as Oribasius <span class="cite">5. +Collect, cap. 7.</span> and some others will, was nought else but a cup of good +wine. “It makes the mind of the king and of the fatherless both one, of the +bond and freeman, poor and rich; it turneth all his thoughts to joy and +mirth, makes him remember no sorrow or debt, but enricheth his heart, and +makes him speak by talents,” <span class="bibcite">Esdras iii. 19, 20, 21.</span> It gives life itself, +spirits, wit, &c. For which cause the ancients called Bacchus, <span lang="la">Liber pater +a liberando</span>, and <a href="#note4303">[4303]</a>sacrificed to Bacchus and Pallas still upon an +altar. <a href="#note4304">[4304]</a>“Wine measurably drunk, and in time, brings gladness and +cheerfulness of mind, it cheereth God and men,” <span class="bibcite">Judges ix. 13.</span> <span lang="la">laetitiae +Bacchus dator</span>, it makes an old wife dance, and such as are in misery to +forget evil, and be <a href="#note4305">[4305]</a>merry. +<div class="poem" lang="la"> +<div class="line">Bacchus et afflictis requiem mortalibus affert,</div> +<div class="line">Crura licet duro compede vincta forent.</div> +</div> +<div class="poem"> +<div class="line">Wine makes a troubled soul to rest,</div> +<div class="line">Though feet with fetters be opprest.</div> +</div> +Demetrius in Plutarch, when he fell into Seleucus's hands, and was prisoner +in Syria, <a href="#note4306">[4306]</a>“spent his time with dice and drink that he might so ease +his discontented mind, and avoid those continual cogitations of his present +condition wherewith he was tormented.” Therefore Solomon, <span class="bibcite">Prov. xxxi. 6</span>, +bids “wine be given to him that is ready to <a href="#note4307">[4307]</a>perish, and to him that +hath grief of heart, let him drink that he forget his poverty, and remember +his misery no more.” <span lang="la">Sollicitis animis onus eximit</span>, it easeth a burdened +soul, nothing speedier, nothing better; which the prophet Zachariah +perceived, when he said, “that in the time of Messias, they of Ephraim +should be glad, and their heart should rejoice as through wine.” All which +makes me very well approve of that pretty description of a feast in <a href="#note4308">[4308]</a> +Bartholomeus Anglicus, when grace was said, their hands washed, and the +guests sufficiently exhilarated, with good discourse, sweet music, dainty +fare, <span lang="la">exhilarationis gratia, pocula iterum atque iterum offeruntur</span>, as a +corollary to conclude the feast, and continue their mirth, a grace cup came +in to cheer their hearts, and they drank healths to one another again and +again. Which as I. Fredericus Matenesius, <span class="cite">Crit. Christ. lib. 2. cap. 5, 6, +& 7</span>, was an old custom in all ages in every commonwealth, so as they be +not enforced, <span lang="la">bibere per violentiam</span>, but as in that royal feast of <a href="#note4309">[4309]</a> +Ahasuerus, which lasted 180 days, “without compulsion they drank by order +in golden vessels,” when and what they would themselves. This of drink is a +most easy and parable remedy, a common, a cheap, still ready against fear, +sorrow, and such troublesome thoughts, that molest the mind; as brimstone +with fire, the spirits on a sudden are enlightened by it. “No better +physic” (saith <a href="#note4310">[4310]</a>Rhasis) “for a melancholy man: and he that can keep +company, and carouse, needs no other medicines,” 'tis enough. His +countryman Avicenna, <span class="cite">31. doc. 2. cap. 8.</span> proceeds farther yet, and will +have him that is troubled in mind, or melancholy, not to drink only, but +now and then to be drunk: excellent good physic it is for this and many +other diseases. <span class="cite">Magninus Reg. san. part. 3. c. 31.</span> will have them to be +so once a month at least, and gives his reasons for it, <a href="#note4311">[4311]</a>“because it +scours the body by vomit, urine, sweat, of all manner of superfluities, and +keeps it clean.” Of the same mind is Seneca the philosopher, in his book +<span class="cite">de tranquil. lib. 1. c. 15.</span> <span lang="la">nonnunquam ut in aliis morbis ad ebrietatem +usque veniendum; Curas deprimit, tristitiae medetur</span>, it is good sometimes +to be drunk, it helps sorrow, depresseth cares, and so concludes this tract +with a cup of wine: <span lang="la">Habes, Serene charissime, quae ad, tranquillitatem +animae, pertinent</span>. But these are epicureal tenets, tending to looseness of +life, luxury and atheism, maintained alone by some heathens, dissolute +Arabians, profane Christians, and are exploded by Rabbi Moses, <span class="cite">tract. 4.</span> +Guliel, Placentius, <span class="cite">lib. 1. cap. 8.</span> Valescus de Taranta, and most +accurately ventilated by Jo. Sylvaticus, a late writer and physician of +Milan, <span class="cite">med. cont. cap. 14.</span> where you shall find this tenet copiously +confuted. + +<p>Howsoever you say, if this be true, that wine and strong drink have such +virtue to expel fear and sorrow, and to exhilarate the mind, ever hereafter +let's drink and be merry. +<div class="poem" lang="la"> +<div class="line"><a href="#note4312">[4312]</a>Prome reconditum, Lyde strenua, caecubum,</div> +<div class="line">Capaciores puer huc affer Scyphos,</div> +<div class="line">Et Chia vina aut Lesbia.</div> +</div> +<div class="poem"> +<div class="line">Come, lusty Lyda, fill's a cup of sack,</div> +<div class="line">And, sirrah drawer, bigger pots we lack,</div> +<div class="line">And Scio wines that have so good a smack.</div> +</div> +I say with him in <a href="#note4313">[4313]</a>A. Gellius, “let us maintain the vigour of our +souls with a moderate cup of wine,” <a href="#note4314">[4314]</a><span lang="la">Natis in usum laetitiae +scyphis</span>, “and drink to refresh our mind; if there be any cold sorrow in +it, or torpid bashfulness, let's wash it all away.”—<span lang="la">Nunc vino pellite +curas</span>; so saith <a href="#note4315">[4315]</a>Horace, so saith Anacreon, +<div class="poem" lang="gr"> +<div class="line">Μεθύοντα γαρ με κεῖσθαι</div> +<div class="line">Πολὺ κρεισσον ἤ θανόντα.</div> +</div> +Let's drive down care with a cup of wine: and so say I too, (though I +drink none myself) for all this may be done, so that it be modestly, +soberly, opportunely used: so that “they be not drunk with wine, wherein is +excess,” which our <a href="#note4316">[4316]</a>Apostle forewarns; for as Chrysostom well +comments on that place, <span lang="la">ad laetitiam datum est vinum, non ad ebrietatem</span>, +'tis for mirth wine, but not for madness: and will you know where, when, +and how that is to be understood? <span lang="la">Vis discere ubi bonum sit vinum? Audi +quid dicat Scriptura</span>, hear the Scriptures, “Give wine to them that are in +sorrow,” or as Paul bid Timothy drink wine for his stomach's sake, for +concoction, health, or some such honest occasion. Otherwise, as <a href="#note4317">[4317]</a> +Pliny telleth us; if singular moderation be not had, <a href="#note4318">[4318]</a>“nothing so +pernicious, 'tis mere vinegar, <span lang="la">blandus daemon</span>, poison itself.” But hear a +more fearful doom, <span class="bibcite">Habac. ii. 15. and 16.</span> “Woe be to him that makes his +neighbour drunk, shameful spewing shall be upon his glory.” Let not good +fellows triumph therefore (saith Matthiolus) that I have so much commended +wine, if it be immoderately taken, “instead of making glad, it confounds +both body and soul, it makes a giddy head, a sorrowful heart.” And 'twas +well said of the poet of old, “Vine causeth mirth and grief,” <a href="#note4319">[4319]</a>nothing +so good for some, so bad for others, especially as <a href="#note4320">[4320]</a>one observes, +<span lang="la">qui a causa calida male habent</span>, that are hot or inflamed. And so of +spices, they alone, as I have showed, cause head-melancholy themselves, +they must not use wine as an <a href="#note4321">[4321]</a>ordinary drink, or in their diet. But +to determine with Laurentius, <span class="cite">c. 8. de melan.</span> wine is bad for madmen, +and such as are troubled with heat in their inner parts or brains; but to +melancholy, which is cold (as most is), wine, soberly used, may be very +good. + +<p>I may say the same of the decoction of China roots, sassafras, +sarsaparilla, guaiacum: China, saith Manardus, makes a good colour in the +face, takes away melancholy, and all infirmities proceeding from cold, even +so sarsaparilla provokes sweat mightily, guaiacum dries, Claudinus, +<span class="cite">consult. 89. & 46.</span> Montanus, Capivaccius, <span class="cite">consult. 188. Scoltzii</span>, +make frequent and good use of guaiacum and China, <a href="#note4322">[4322]</a>“so that the liver +be not incensed,” good for such as are cold, as most melancholy men are, +but by no means to be mentioned in hot. + +<p>The Turks have a drink called coffee (for they use no wine), so named of +a berry as black as soot, and as bitter, (like that black drink which was +in use amongst the Lacedaemonians, and perhaps the same,) which they sip +still of, and sup as warm as they can suffer; they spend much time in those +coffeehouses, which are somewhat like our alehouses or taverns, and there +they sit chatting and drinking to drive away the time, and to be merry +together, because they find by experience that kind of drink, so used, +helpeth digestion, and procureth alacrity. Some of them take opium to this +purpose. + +<p>Borage, balm, saffron, gold, I have spoken of; Montaltus, <span class="cite">c. 23.</span> commends +scorzonera roots condite. Garcius ab Horto, <span class="cite">plant. hist. lib. 2. cap. +25.</span> makes mention of an herb called datura, <a href="#note4323">[4323]</a>“which, if it be eaten +for twenty-four hours following, takes away all sense of grief, makes them +incline to laughter and mirth:” and another called bauge, like in effect to +opium, “which puts them for a time into a kind of ecstasy,” and makes them +gently to laugh. One of the Roman emperors had a seed, which he did +ordinarily eat to exhilarate himself. <a name="index10" href="#note4324">[4324]</a>Christophorus Ayrerus prefers +bezoar stone, and the confection of alkermes, before other cordials, and +amber in some cases. <a href="#note4325">[4325]</a>“Alkermes comforts the inner parts;” and bezoar +stone hath an especial virtue against all melancholy affections, <a href="#note4326">[4326]</a>“it +refresheth the heart, and corroborates the whole body.” <a href="#note4327">[4327]</a>Amber +provokes urine, helps the body, breaks wind, &c. After a purge, 3 or 4 +grains of bezoar stone, and 3 grains of ambergris, drunk or taken in +borage or bugloss water, in which gold hot hath been quenched, will do much +good, and the purge shall diminish less (the heart so refreshed) of the +strength and substance of the body. +<div class="bq" lang="la"> +℞. confect. Alkermes ℥ß lap. Bezor. ℈j. +Succini albi subtiliss. pulverisat. ℈jj. cum Syrup, de +cort. citri; fiat electuarium. +</div> +To bezoar stone most subscribe, Manardus, and <a href="#note4328">[4328]</a>many others; “it takes +away sadness, and makes him merry that useth it; I have seen some that have +been much diseased with faintness, swooning, and melancholy, that taking +the weight of three grains of this stone, in the water of oxtongue, have +been cured.” Garcias ab Horto brags how many desperate cures he hath done +upon melancholy men by this alone, when all physicians had forsaken them. +But alkermes many except against; in some cases it may help, if it be good +and of the best, such as that of Montpelier in France, which <a href="#note4329">[4329]</a>Iodocus +Sincerus, <span lang="la">Itinerario Galliae</span>, so much magnifies, and would have no +traveller omit to see it made. But it is not so general a medicine as the +other. Fernelius, <span class="cite">consil. 49</span>, suspects alkermes, by reason of its heat, +<a href="#note4330">[4330]</a>“nothing” (saith he) “sooner exasperates this disease, than the use of +hot working meats and medicines, and would have them for that cause warily +taken.” I conclude, therefore, of this and all other medicines, as +Thucydides of the plague at Athens, no remedy could be prescribed for it, +<span lang="la">Nam quod uni profuit, hoc aliis erat exitio</span>: there is no Catholic +medicine to be had: that which helps one, is pernicious to another. + +<p><span lang="la">Diamargaritum frigidum, diambra, diaboraginatum, electuarium laetificans +Galeni et Rhasis, de gemmis, dianthos, diamoscum dulce et amarum, +electuarium conciliatoris, syrup. Cidoniorum de pomis</span>, conserves of roses, +violets, fumitory, enula campana, satyrion, lemons, orange-pills, condite, +&c., have their good use. +<div class="bq" lang="la"> +<a href="#note4331">[4331]</a>℞. Diamoschi dulcis et amari ana ℨjj. +Diabuglossati, Diaboraginati, sacchari violacei ana j. misce cum +syrupo de pomis. +</div> +Every physician is full of such receipts: one only I will add for the +rareness of it, which I find recorded by many learned authors, as an +approved medicine against dotage, head-melancholy, and such diseases of the +brain. Take a <a href="#note4332">[4332]</a>ram's head that never meddled with an ewe, cut off at +a blow, and the horns only take away, boil it well, skin and wool together; +after it is well sod, take out the brains, and put these spices to it, +cinnamon, ginger, nutmeg, mace, cloves, <em>ana</em> ℥ß, mingle the +powder of these spices with it, and heat them in a platter upon a +chafing-dish of coals together, stirring them well, that they do not burn; +take heed it be not overmuch dried, or drier than a calf's brains ready to +be eaten. Keep it so prepared, and for three days give it the patient +fasting, so that he fast two hours after it. It may be eaten with bread in +an egg or broth, or any way, so it be taken. For fourteen days let him use +this diet, drink no wine, &c. Gesner, <span class="cite">hist. animal. lib. 1. pag. 917.</span> +Caricterius, <span class="cite">pract. 13. in Nich. de metri. pag. 129.</span> Iatro: +<span class="cite">Wittenberg. edit. Tubing. pag. 62</span>, mention this medicine, though with some +variation; he that list may try it, <a href="#note4333">[4333]</a>and many such. + +<p>Odoraments to smell to, of rosewater, violet flowers, balm, rose-cakes, +vinegar, &c., do much recreate the brains and spirits, according to +Solomon. <span class="bibcite">Prov. xxvii. 9.</span> “They rejoice the heart,” and as some say, +nourish; 'tis a question commonly controverted in our schools, <span lang="la">an odores +nutriant</span>; let Ficinus, <span class="cite">lib. 2. cap. 18.</span> decide it; <a href="#note4334">[4334]</a>many +arguments he brings to prove it; as of Democritus, that lived by the smell +of bread alone, applied to his nostrils, for some few days, when for old +age he could eat no meat. Ferrerius, <span class="cite">lib. 2. meth.</span> speaks of an +excellent confection of his making, of wine, saffron, &c., which he +prescribed to dull, weak, feeble, and dying men to smell to, and by it to +have done very much good, <span lang="la">aeque fere profuisse olfactu, et potu</span>, as if he +had given them drink. Our noble and learned Lord <a href="#note4335">[4335]</a>Verulam, in his +book <span class="cite">de vita et morte</span>, commends, therefore, all such cold smells as any +way serve to refrigerate the spirits. Montanus, <span class="cite">consil. 31</span>, prescribes a +form which he would have his melancholy patient never to have out of his +hands. If you will have them spagirically prepared, look in Oswaldus +Crollius, <span class="cite">basil. Chymica</span>. + +<p>Irrigations of the head shaven, <a href="#note4336">[4336]</a>“of the flowers of water lilies, +lettuce, violets, camomile, wild mallows, wether's-head, &c.,” must be used +many mornings together. Montan. <span class="cite">consil. 31</span>, would have the head so washed +once a week. Laelius a Fonte Eugubinus <span class="cite">consult. 44</span>, for an Italian count, +troubled with head-melancholy, repeats many medicines which he tried, +<a href="#note4337">[4337]</a>“but two alone which did the cure; use of whey made of goat's milk, +with the extract of hellebore, and irrigations of the head with water +lilies, lettuce, violets, camomile, &c., upon the suture of the crown.” +Piso commends a ram's lungs applied hot to the fore part of the head, +<a href="#note4338">[4338]</a>or a young lamb divided in the back, exenterated, &c.; all +acknowledge the chief cure in moistening throughout. Some, saith +Laurentius, use powders and caps to the brain; but forasmuch as such +aromatical things are hot and dry, they must be sparingly administered. + +<p>Unto the heart we may do well to apply bags, epithems, ointments, of which +Laurentius, <span class="cite">c. 9. de melan.</span> gives examples. Bruel prescribes an +epithem for the heart, of bugloss, borage, water-lily, violet waters, +sweet-wine, balm leaves, nutmegs, cloves, &c. + +<p>For the belly, make a fomentation of oil, <a href="#note4339">[4339]</a>in which the seeds of +cumin, rue, carrots, dill, have been boiled. + +<p>Baths are of wonderful great force in this malady, much admired by <a href="#note4340">[4340]</a> +Galen, <a href="#note4341">[4341]</a>Aetius, Rhasis, &c., of sweet water, in which is boiled the +leaves of mallows, roses, violets, water-lilies, wether's-head, flowers of +bugloss, camomile, melilot, &c. Guianer, <span class="cite">cap. 8. tract. 15</span>, would have +them used twice a day, and when they came forth of the baths, their back +bones to be anointed with oil of almonds, violets, nymphea, fresh capon +grease, &c. + +<p>Amulets and things to be borne about, I find prescribed, taxed by some, +approved by Renodeus, Platerus, (<span lang="la">amuleta inquit non negligenda</span>) and +others; look for them in Mizaldus, Porta, Albertus, &c. Bassardus +Viscontinus, <span class="cite">ant. philos.</span> commends hypericon, or St. John's wort gathered +on a <a href="#note4342">[4342]</a>Friday in the hour of “Jupiter, when it comes to his effectual +operation (that is about the full moon in July); so gathered and borne, or +hung about the neck, it mightily helps this affection, and drives away all +fantastical spirits.” <a href="#note4343">[4343]</a>Philes, a Greek author that flourished in the +time of Michael Paleologus, writes that a sheep or kid's skin, whom a wolf +worried, <a href="#note4344">[4344]</a><span lang="la">Haedus inhumani raptus ab ore lupi</span>, ought not at all to be +worn about a man, “because it causeth palpitation of the heart,” not for +any fear, but a secret virtue which amulets have. A ring made of the hoof +of an ass's right fore foot carried about, &c. I say with <a href="#note4345">[4345]</a>Renodeus, +they are not altogether to be rejected. Paeony doth cure epilepsy; precious +stones most diseases; <a href="#note4346">[4346]</a>a wolf's dung borne with one helps the colic, +<a href="#note4347">[4347]</a>a spider an ague, &c. Being in the country in the vacation time not +many years since, at Lindley in Leicestershire, my father's house, I first +observed this amulet of a spider in a nut-shell lapped in silk, &c., so +applied for an ague by <a href="#note4348">[4348]</a>my mother; whom, although I knew to have +excellent skill in chirurgery, sore eyes, aches, &c., and such experimental +medicines, as all the country where she dwelt can witness, to have done +many famous and good cures upon diverse poor folks, that were otherwise +destitute of help: yet among all other experiments, this methought was most +absurd and ridiculous, I could see no warrant for it. <span lang="la">Quid aranea cum +febre</span>? For what antipathy? till at length rambling amongst authors (as +often I do) I found this very medicine in Dioscorides, approved by +Matthiolus, repeated by Alderovandus, <span class="cite">cap. de Aranea, lib. de insectis</span>, I +began to have a better opinion of it, and to give more credit to amulets, +when I saw it in some parties answer to experience. Some medicines are to +be exploded, that consist of words, characters, spells, and charms, which +can do no good at all, but out of a strong conceit, as Pomponatius proves; +or the devil's policy, who is the first founder and teacher of them. +</div> +<div class="subsection"> +<h4><a name="2.5.1.6"></a>SUBSECT. VI.—<i>Correctors of Accidents to procure Sleep. Against fearful Dreams, Redness, &c.</i></h4> + +<p>When you have used all good means and helps of alteratives, averters, +diminutives, yet there will be still certain accidents to be corrected and +amended, as waking, fearful dreams, flushing in the face to some ruddiness, +&c. + +<p>Waking, by reason of their continual cares, fears, sorrows, dry brains, is +a symptom that much crucifies melancholy men, and must therefore be +speedily helped, and sleep by all means procured, which sometimes is a +sufficient <a href="#note4349">[4349]</a>remedy of itself without any other physic. Sckenkius, in +his observations, hath an example of a woman that was so cured. The means +to procure it, are inward or outward. Inwardly taken, are simples, or +compounds; simples, as poppy, nymphea, violets, roses, lettuce, mandrake, +henbane, nightshade or solanum, saffron, hemp-seed, nutmegs, willows, with +their seeds, juice, decoctions, distilled waters, &c. Compounds are syrups, +or opiates, syrup of poppy, violets, verbasco, which are commonly taken +with distilled waters. +<div class="bq" lang="la"> +℞ diacodii ℥j. diascordii ℨß aquae lactucae +℥iijß mista fiat potio ad horam somni sumenda. +</div> +Requies Nicholai, Philonium Romanum, Triphera magna, pilulae, de +Cynoglossa, Dioscordium, Laudanum Paracelsi, Opium, are in use, &c. +Country folks commonly make a posset of hemp-seed, which Fuchsius in his +herbal so much discommends; yet I have seen the good effect, and it may be +used where better medicines are not to be had. + +<p>Laudanum Paracelsi is prescribed in two or three grains, with a dram of +Diascordium, which Oswald. Crollius commends. Opium itself is most part +used outwardly, to smell to in a ball, though commonly so taken by the +Turks to the same quantity <a href="#note4350">[4350]</a>for a cordial, and at Goa in, the Indies; +the dose 40 or 50 grains. + +<p>Rulandus calls Requiem Nicholai <span lang="la">ultimum refugium</span>, the last refuge; but +of this and the rest look for peculiar receipts in Victorius Faventinus, +<span class="cite">cap. de phrensi</span>. Heurnius <span class="cite">cap. de mania</span>. Hildesheim <span class="cite">spicel. 4. de +somno et vigil</span>. &c. Outwardly used, as oil of nutmegs by extraction, or +expression with rosewater to anoint the temples, oils of poppy, nenuphar, +mandrake, purslan, violets, all to the same purpose. + +<p>Montan. <span class="cite">consil. 24 & 25.</span> much commends odoraments of opium, vinegar, and +rosewater. Laurentius <span class="cite">cap. 9.</span> prescribes pomanders and nodules; see the +receipts in him; Codronchus <a href="#note4351">[4351]</a>wormwood to smell to. + +<p><i>Unguentum Alabastritum, populeum</i> are used to anoint the temples, +nostrils, or if they be too weak, they mix saffron and opium. Take a grain +or two of opium, and dissolve it with three or four drops of rosewater in a +spoon, and after mingle with it as much <i>Unguentum populeum</i> as a nut, use +it as before: or else take half a dram of opium, <i>Unguentum populeum</i>, +oil of nenuphar, rosewater, rose-vinegar, of each half an ounce, with as +much virgin wax as a nut, anoint your temples with some of it, <span lang="la">ad horam +somni</span>. + +<p>Sacks of wormwood, <a href="#note4352">[4352]</a>mandrake, <a href="#note4353">[4353]</a>henbane, roses made like pillows +and laid under the patient's head, are mentioned by <a href="#note4354">[4354]</a>Cardan and +Mizaldus, “to anoint the soles of the feet with the fat of a dormouse, the +teeth with ear wax of a dog, swine's gall, hare's ears:” charms, &c. + +<p>Frontlets are well known to every good wife, rosewater and vinegar, with a +little woman's milk, and nutmegs grated upon a rose-cake applied to both +temples. + +<p>For an emplaster, take of castorium a dram and a half, of opium half a +scruple, mixed both together with a little water of life, make two small +plasters thereof, and apply them to the temples. + +<p>Rulandus <span class="cite">cent. 1. cur. 17. cent. 3. cur. 94.</span> prescribes epithems +and lotions of the head, with the decoction of flowers of nymphea, +violet-leaves, mandrake roots, henbane, white poppy. Herc. de Saxonia, +<i>stillicidia</i>, or droppings, &c. Lotions of the feet do much avail of the +said herbs: by these means, saith Laurentius, I think you may procure sleep +to the most melancholy man in the world. Some use horseleeches behind the +ears, and apply opium to the place. + +<p><a href="#note4355">[4355]</a>Bayerus <span class="cite">lib. 2. c. 13.</span> sets down some remedies against fearful +dreams, and such as walk and talk in their sleep. Baptista Porta <span class="cite">Mag. nat. +l. 2. c. 6.</span> to procure pleasant dreams and quiet rest, would have you +take hippoglossa, or the herb horsetongue, balm, to use them or their +distilled waters after supper, &c. Such men must not eat beans, peas, +garlic, onions, cabbage, venison, hare, use black wines, or any meat hard +of digestion at supper, or lie on their backs, &c. + +<p><span lang="la">Rusticus pudor</span>, bashfulness, flushing in the face, high colour, +ruddiness, are common grievances, which much torture many melancholy men, +when they meet a man, or come in <a href="#note4356">[4356]</a>company of their betters, +strangers, after a meal, or if they drink a cup of wine or strong drink, +they are as red and fleet, and sweat as if they had been at a mayor's +feast, <span lang="la">praesertim si metus accesserit</span>, it exceeds, <a href="#note4357">[4357]</a>they think every +man observes, takes notice of it: and fear alone will effect it, suspicion +without any other cause. Sckenkius <span class="cite">observ. med. lib. 1.</span> speaks of a +waiting gentlewoman in the Duke of Savoy's court, that was so much offended +with it, that she kneeled down to him, and offered Biarus, a physician, all +that she had to be cured of it. And 'tis most true, that <a href="#note4358">[4358]</a>Antony +Ludovicus saith in his book <span class="cite">de Pudore</span>, “bashfulness either hurts or +helps,” such men I am sure it hurts. If it proceed from suspicion or fear, +<a href="#note4359">[4359]</a>Felix Plater prescribes no other remedy but to reject and contemn +it: <span lang="la">Id populus curat scilicet</span>, as a <a href="#note4360">[4360]</a>worthy physician in our town +said to a friend of mine in like case, complaining without a cause, suppose +one look red, what matter is it, make light of it, who observes it? + +<p>If it trouble at or after meals, (as <a href="#note4361">[4361]</a>Jobertus observes <span class="cite">med. pract. +l. 1. c. 7.</span>) after a little exercise or stirring, for many are then hot +and red in the face, or if they do nothing at all, especially women; he +would have them let blood in both arms, first one, then another, two or +three days between, if blood abound; to use frictions of the other parts, +feet especially, and washing of them, because of that consent which is +between the head and the feet.<a href="#note4362">[4362]</a>And withal to refrigerate the face, by +washing it often with rose, violet, nenuphar, lettuce, lovage waters, and +the like: but the best of all is that <span lang="la">lac virginale</span>, or strained liquor +of litargy: it is diversely prepared; by Jobertus thus; <span lang="la">℞ lithar. +argent. unc. j cerussae candidissimae, ℨjjj. caphurae, ℈jj. +dissolvantur aquarum solani, lactucae, et nenupharis ana unc. jjj. +aceti vini albi. unc. jj. aliquot horas resideat, deinde transmittatur +per philt. aqua servetur in vase vitreo, ac ea bis terve facies quotidie +irroretur</span>. <a href="#note4363">[4363]</a>Quercetan <span class="cite">spagir. phar. cap. 6.</span> commends the water of +frog's spawn for ruddiness in the face. <a href="#note4364">[4364]</a>Crato <span class="cite">consil. 283. +Scoltzii</span> would fain have them use all summer the condite flowers of +succory, strawberry water, roses (cupping-glasses are good for the time), +<span class="cite">consil. 285. et 286.</span> and to defecate impure blood with the infusion of +senna, savory, balm water. <a href="#note4365">[4365]</a>Hollerius knew one cured alone with the +use of succory boiled, and drunk for five months, every morning in the +summer. <a href="#note4366">[4366]</a>It is good overnight to anoint the face with hare's blood, +and in the morning to wash it with strawberry and cowslip water, the juice +of distilled lemons, juice of cucumbers, or to use the seeds of melons, or +kernels of peaches beaten small, or the roots of Aron, and mixed with wheat +bran to bake it in an oven, and to crumble it in strawberry water, <a href="#note4367">[4367]</a> +or to put fresh cheese curds to a red face. + +<p>If it trouble them at meal times that flushing, as oft it doth, with +sweating or the like, they must avoid all violent passions and actions, as +laughing, &c., strong drink, and drink very little, <a href="#note4368">[4368]</a>one draught, +saith Crato, and that about the midst of their meal; avoid at all times +indurate salt, and especially spice and windy meat. + +<p><a href="#note4369">[4369]</a>Crato prescribes the condite fruit of wild rose, to a nobleman his +patient, to be taken before dinner or supper, to the quantity of a +chestnut. It is made of sugar, as that of quinces. The decoction of the +roots of sowthistle before meat, by the same author is much approved. To +eat of a baked apple some advice, or of a preserved quince, cuminseed +prepared with meat instead of salt, to keep down fumes: not to study or to +be intentive after meals. +<div class="bq" lang="la"> +℞. Nucleorum persic. seminis melonum ana unc. +℈ß aquae fragrorum l. ij. misce, utatur mane. +</div> +<p><a href="#note4370">[4370]</a>To apply cupping glasses to the shoulders is very good. For the +other kind of ruddiness which is settled in the face with pimples, &c., +because it pertains not to my subject, I will not meddle with it. I refer +you to Crato's counsels, Arnoldus <span class="cite">lib. 1. breviar. cap. 39. 1.</span> Rulande, +Peter Forestus de Fuco, <span class="cite">lib. 31. obser. 2.</span> To Platerus, Mercurialis, +Ulmus, Rondoletius, Heurnius, Menadous, and others that have written +largely of it. + +<p>Those other grievances and symptoms of headache, palpitation of heart, +<span lang="la">Vertigo deliquium</span>, &c., which trouble many melancholy men, because they +are copiously handled apart in every physician, I do voluntarily omit. +</div> +</div> +<div class="member"> +<h3><a name="2.5.2"></a>MEMB. II.</h3> +<h4><i>Cure of Melancholy over all the Body</i>.</h4> + +<p>Where the melancholy blood possesseth the whole body with the brain, <a href="#note4371">[4371]</a> +it is best to begin with bloodletting. The Greeks prescribe the <a href="#note4372">[4372]</a> +median or middle vein to be opened, and so much blood to be taken away as +the patient may well spare, and the cut that is made must be wide enough. +The Arabians hold it fittest to be taken from that arm on which side there +is more pain and heaviness in the head: if black blood issue forth, bleed +on; if it be clear and good, let it be instantly suppressed, <a href="#note4373">[4373]</a> +“because the malice of melancholy is much corrected by the goodness of the +blood.” If the party's strength will not admit much evacuation in this kind +at once, it must be assayed again and again: if it may not be conveniently +taken from the arm, it must be taken from the knees and ankles, especially +to such men or women whose haemorrhoids or months have been stopped. <a href="#note4374">[4374]</a> +If the malady continue, it is not amiss to evacuate in a part in the +forehead, and to virgins in the ankles, who are melancholy for love +matters; so to widows that are much grieved and troubled with sorrow and +cares: for bad blood flows in the heart, and so crucifies the mind. The +haemorrhoids are to be opened with an instrument or horseleeches, &c. See +more in Montaltus, <span class="cite">cap. 29.</span> <a href="#note4375">[4375]</a>Sckenkius hath an example of one that +was cured by an accidental wound in his thigh, much bleeding freed him from +melancholy. Diet, diminutives, alteratives, cordials, correctors as before, +intermixed as occasion serves, <a href="#note4376">[4376]</a>“all their study must be to make a +melancholy man fat, and then the cure is ended.” Diuretics, or medicines to +procure urine, are prescribed by some in this kind, hot and cold: hot where +the heat of the liver doth not forbid; cold where the heat of the liver is +very great: <a href="#note4377">[4377]</a>amongst hot are parsley roots, lovage, fennel, &c.: +cold, melon seeds, &c., with whey of goat's milk, which is the common +conveyer. + +<p>To purge and <a href="#note4378">[4378]</a>purify the blood, use sowthistle, succory, senna, +endive, carduus benedictus, dandelion, hop, maidenhair, fumitory, bugloss, +borage, &c., with their juice, decoctions, distilled waters, syrups, &c. + +<p>Oswaldus, Crollius, <span class="cite">basil Chym.</span> much admires salt of corals in this case, +and Aetius, <span class="cite">tetrabib. ser. 2. cap. 114.</span> Hieram Archigenis, which is an +excellent medicine to purify the blood, “for all melancholy affections, +falling sickness, none to be compared to it.” +</div> +<div class="member"> +<h3><a name="2.5.3"></a>MEMB. III.</h3> +<div class="subsection"> +<h4><a name="2.5.3.1"></a>SUBSECT. I.—<i>Cure of Hypochondriacal Melancholy</i>.</h4> + +<p>In this cure, as in the rest, is especially required the rectification of +those six non-natural things above all, as good diet, which Montanus, +<span class="cite">consil. 27.</span> enjoins a French nobleman, “to have an especial care of it, +without which all other remedies are in vain.” Bloodletting is not to be +used, except the patient's body be very full of blood, and that it be +derived from the liver and spleen to the stomach and his vessels, then +<a href="#note4379">[4379]</a>to draw it back, to cut the inner vein of either arm, some say the +salvatella, and if the malady be continuate, <a href="#note4380">[4380]</a>to open a vein in the +forehead. + +<p>Preparatives and alteratives may be used as before, saving that there must +be respect had as well to the liver, spleen, stomach, hypochondries, as to +the heart and brain. To comfort the <a href="#note4381">[4381]</a>stomach and inner parts against +wind and obstructions, by Areteus, Galen, Aetius, Aurelianus, &c., and many +latter writers, are still prescribed the decoctions of wormwood, centaury, +pennyroyal, betony sodden in whey, and daily drunk: many have been cured by +this medicine alone. + +<p>Prosper Altinus and some others as much magnify the water of Nile against +this malady, an especial good remedy for windy melancholy. For which reason +belike Ptolemeus Philadelphus, when he married his daughter Berenice to the +king of Assyria (as Celsus, <span class="cite">lib. 2.</span> records), <span lang="la">magnis impensis Nili aquam +afferri jussit</span>, to his great charge caused the water of Nile to be carried +with her, and gave command, that during her life she should use no other +drink. I find those that commend use of apples, in splenetic and this kind +of melancholy (lamb's-wool some call it), which howsoever approved, must +certainly be corrected of cold rawness and wind. + +<p>Codronchus in his book <span class="cite">de sale absyn.</span> magnifies the oil and salt of +wormwood above all other remedies, <a href="#note4382">[4382]</a>“which works better and speedier +than any simple whatsoever, and much to be preferred before all those +fulsome decoctions and infusions, which must offend by reason of their +quantity; this alone in a small measure taken, expels wind, and that most +forcibly, moves urine, cleanseth the stomach of all gross humours, +crudities, helps appetite,” &c. Arnoldus hath a wormwood wine which he +would have used, which every pharmacopoeia speaks of. + +<p>Diminutives and purges may <a href="#note4383">[4383]</a>be taken as before, of hiera, manna, +cassia, which Montanus <span class="cite">consil. 230.</span> for an Italian abbot, in this kind +prefers before all other simples, <a href="#note4384">[4384]</a>“And these must be often used, +still abstaining from those which are more violent, lest they do exasperate +the stomach, &c., and the mischief by that means be increased.” Though in +some physicians I find very strong purgers, hellebore itself prescribed in +this affection. If it long continue, vomits may be taken after meat, or +otherwise gently procured with warm water, oxymel, &c., now and then. +Fuchsius <span class="cite">cap. 33.</span> prescribes hellebore; but still take heed in this +malady, which I have often warned, of hot medicines, <a href="#note4385">[4385]</a>“because” (as +Salvianus adds) “drought follows heat, which increaseth the disease:” and +yet Baptista Sylvaticus <span class="cite">controv. 32.</span> forbids cold medicines, <a href="#note4386">[4386]</a> +“because they increase obstructions and other bad symptoms.” But this +varies as the parties do, and 'tis not easy to determine which to use. +<a href="#note4387">[4387]</a>“The stomach most part in this infirmity is cold, the liver hot; +scarce therefore” (which Montanus insinuates <span class="cite">consil. 229.</span> for the Earl of +Manfort) “can you help the one and not hurt the other:” much discretion must +be used; take no physic at all he concludes without great need. Laelius +Aegubinus <span class="cite">consil.</span> for an hypochondriacal German prince, used many +medicines; “but it was after signified to him in <a href="#note4388">[4388]</a>letters, that the +decoction of China and sassafras, and salt of sassafras wrought him an +incredible good.” In his <span class="cite">108 consult</span>, he used as happily the same +remedies; this to a third might have been poison, by overheating his liver +and blood. + +<p>For the other parts look for remedies in Savanarola, Gordonius, Massaria, +Mercatus, Johnson, &c. One for the spleen, amongst many other, I will not +omit, cited by Hildesheim, <span class="cite">spicel. 2</span>, prescribed by Mat. Flaccus, and out +of the authority of Benevenius. Antony Benevenius in a hypochondriacal +passion, <a href="#note4389">[4389]</a>“cured an exceeding great swelling of the spleen with +capers alone, a meat befitting that infirmity, and frequent use of the +water of a smith's forge; by this physic he helped a sick man, whom all +other physicians had forsaken, that for seven years had been splenetic.” +And of such force is this water, <a href="#note4390">[4390]</a>“that those creatures as drink of +it, have commonly little or no spleen.” See more excellent medicines for +the spleen in him and <a href="#note4391">[4391]</a>Lod. Mercatus, who is a great magnifier of +this medicine. This <span lang="la">Chalybs praeparatus</span>, or steel-drink, is much likewise +commended to this disease by Daniel Sennertus <span class="cite">l. 1. part. 2. cap. 12.</span> +and admired by J. Caesar Claudinus <span class="cite">Respons. 29.</span> he calls steel the proper +<a href="#note4392">[4392]</a>alexipharmacum of this malady, and much magnifies it; look for +receipts in them. Averters must be used to the liver and spleen, and to +scour the mesaraic veins: and they are either too open or provoke urine. +You can open no place better than the haemorrhoids, “which if by +horseleeches they be made to flow, <a href="#note4393">[4393]</a>there may be again such an +excellent remedy,” as Plater holds. Sallust. Salvian will admit no other +phlebotomy but this; and by his experience in an hospital which he kept, he +found all mad and melancholy men worse for other bloodletting. Laurentius +<span class="cite">cap. 15.</span> calls this of horseleeches a sure remedy to empty the spleen +and mesaraic membrane. Only Montanus <span class="cite">consil. 241.</span> is against it; <a href="#note4394">[4394]</a> +“to other men” (saith he) “this opening of the haemorrhoids seems to be a +profitable remedy; for my part I do not approve of it, because it draws +away the thinnest blood, and leaves the thickest behind.” + +<p>Aetius, Vidus Vidius, Mercurialis, Fuchsius, recommend diuretics, or such +things as provoke urine, as aniseeds, dill, fennel, germander, ground pine, +sodden in water, or drunk in powder: and yet <a href="#note4395">[4395]</a>P. Bayerus is against +them: and so is Hollerius; “All melancholy men” (saith he) “must avoid such +things as provoke urine, because by them the subtile or thinnest is +evacuated, the thicker matter remains.” + +<p>Clysters are in good request. Trincavelius <span class="cite">lib. 3. cap. 38.</span> for a young +nobleman, esteems of them in the first place, and Hercules de Saxonia +<span class="cite">Panth. lib. 1. cap. 16.</span> is a great approver of them. <a href="#note4396">[4396]</a>“I have +found (saith he) by experience, that many hypochondriacal melancholy men +have been cured by the sole use of clysters,” receipts are to be had in +him. + +<p>Besides those fomentations, irrigations, inunctions, odoraments, prescribed +for the head, there must be the like used for the liver, spleen, stomach, +hypochondries, &c. <a href="#note4397">[4397]</a>“In crudity” (saith Piso) “'tis good to bind the +stomach hard” to hinder wind, and to help concoction. + +<p>Of inward medicines I need not speak; use the same cordials as before. In +this kind of melancholy, some prescribe <a href="#note4398">[4398]</a>treacle in winter, +especially before or after purges, or in the spring, as Avicenna, <a href="#note4399">[4399]</a> +Trincavellius mithridate, <a href="#note4400">[4400]</a>Montaltus paeony seed, unicorn's horn; <span lang="la">os +de corde cervi</span>, &c. + +<p>Amongst topics or outward medicines, none are more precious than baths, but +of them I have spoken. Fomentations to the hypochondries are very good, of +wine and water in which are sodden southernwood, melilot, epithyme, +mugwort, senna, polypody, as also <a href="#note4401">[4401]</a>cerotes, <a href="#note4402">[4402]</a>plaisters, +liniments, ointments for the spleen, liver, and hypochondries, of which +look for examples in Laurentius, Jobertus <span class="cite">lib. 3. c. pra. med.</span> +Montanus <span class="cite">consil. 231.</span> Montaltus <span class="cite">cap. 33.</span> Hercules de Saxonia, +Faventinus. And so of epithems, digestive powders, bags, oils, Octavius +Horatianus <span class="cite">lib. 2. c. 5.</span> prescribes calastic cataplasms, or dry purging +medicines; Piso <a href="#note4403">[4403]</a>dropaces of pitch, and oil of rue, applied at +certain times to the stomach, to the metaphrene, or part of the back which +is over against the heart, Aetius sinapisms; Montaltus <span class="cite">cap. 35.</span> would have +the thighs to be <a href="#note4404">[4404]</a>cauterised, Mercurialis prescribes beneath the +knees; Laelius Aegubinus <span class="cite">consil. 77.</span> for a hypochondriacal Dutchman, will +have the cautery made in the right thigh, and so Montanus <span class="cite">consil. 55.</span> The +same Montanus <span class="cite">consil. 34.</span> approves of issues in the arms or hinder part +of the head. Bernardus Paternus in Hildesheim <span class="cite">spicel 2.</span> would have <a href="#note4405">[4405]</a> +issues made in both the thighs; <a href="#note4406">[4406]</a>Lod. Mercatus prescribes them near +the spleen, <span lang="la">aut prope ventriculi regimen</span>, or in either of the thighs. +Ligatures, frictions, and cupping-glasses above or about the belly, without +scarification, which <a href="#note4407">[4407]</a>Felix Platerus so much approves, may be used as +before. +</div> +<div class="subsection"> +<h4><a name="2.5.3.2"></a>SUBSECT. II.—<i>Correctors to expel Wind. Against Costiveness, &c.</i></h4> + +<p>In this kind of melancholy one of the most offensive symptoms is wind, +which, as in the other species, so in this, hath great need to be corrected +and expelled. + +<p>The medicines to expel it are either inwardly taken, or outwardly. Inwardly +to expel wind, are simples or compounds: simples are herbs, roots, &c., as +galanga, gentian, angelica, enula, calamus aromaticus, valerian, zeodoti, +iris, condite ginger, aristolochy, cicliminus, China, dittander, +pennyroyal, rue, calamint, bay-berries, and bay-leaves, betony, rosemary, +hyssop, sabine, centaury, mint, camomile, staechas, agnus castus, +broom-flowers, origan, orange-pills, &c.; spices, as saffron, cinnamon, +bezoar stone, myrrh, mace, nutmegs, pepper, cloves, ginger, seeds of annis, +fennel, amni, cari, nettle, rue, &c., juniper berries, grana paradisi; +compounds, dianisum, diagalanga, diaciminum, diacalaminth, <span lang="la">electuarium de +baccis lauri, benedicta laxativa, pulvis ad status. antid. florent. pulvis +carminativus, aromaticum rosatum, treacle, mithridate</span> &c. This one caution +of <a href="#note4408">[4408]</a>Gualter Bruell is to be observed in the administering of these +hot medicines and dry, “that whilst they covet to expel wind, they do not +inflame the blood, and increase the disease; sometimes” (as he saith) +“medicines must more decline to heat, sometimes more to cold, as the +circumstances require, and as the parties are inclined to heat or cold.” + +<p>Outwardly taken to expel winds, are oils, as of camomile, rue, bays, &c.; +fomentations of the hypochondries, with the decoctions of dill, pennyroyal, +rue, bay leaves, cumin, &c., bags of camomile flowers, aniseed, cumin, +bays, rue, wormwood, ointments of the oil of spikenard, wormwood, rue, &c. +<a href="#note4409">[4409]</a>Areteus prescribes cataplasms of camomile flowers, fennel, aniseeds, +cumin, rosemary, wormwood-leaves, &c. + +<p><a href="#note4410">[4410]</a>Cupping-glasses applied to the hypochondries, without scarification, +do wonderfully resolve wind. Fernelius <span class="cite">consil. 43.</span> much approves of them +at the lower end of the belly; <a href="#note4411">[4411]</a>Lod. Mercatus calls them a powerful +remedy, and testifies moreover out of his own knowledge, how many he hath +seen suddenly eased by them. Julius Caesar Claudinus <span class="cite">respons. med. resp. +33.</span> admires these cupping-glasses, which he calls out of Galen, <a href="#note4412">[4412]</a>“a +kind of enchantment, they cause such present help.” + +<p>Empirics have a myriad of medicines, as to swallow a bullet of lead, &c., +which I voluntarily omit. Amatus Lusitanus, <span class="cite">cent. 4. curat. 54.</span> for a +hypochondriacal person, that was extremely tormented with wind, prescribes +a strange remedy. Put a pair of bellows end into a clyster pipe, and +applying it into the fundament, open the bowels, so draw forth the wind, +<span lang="la">natura non admittit vacuum</span>. He vaunts he was the first invented this +remedy, and by means of it speedily eased a melancholy man. Of the cure of +this flatuous melancholy, read more in Fienus de Flatibus, <span class="cite">cap. 26. et +passim alias</span>. + +<p>Against headache, vertigo, vapours which ascend forth of the stomach to +molest the head, read Hercules de Saxonia, and others. + +<p>If costiveness offend in this, or any other of the three species, it is to +be corrected with suppositories, clysters or lenitives, powder of senna, +condite prunes, &c. ℞ <span lang="la">Elect. lenit, e succo rosar. ana ℥ j. +misce</span>. Take as much as a nutmeg at a time, half an hour before dinner or +supper, or <span lang="la">pil. mastichin. ℥ j</span>. in six pills, a pill or two at a +time. See more in Montan. <span class="cite">consil. 229.</span> Hildesheim <span class="cite">spicel. 2.</span> P. +Cnemander, and Montanus commend <a href="#note4413">[4413]</a>“Cyprian turpentine, which they +would have familiarly taken, to the quantity of a small nut, two or three +hours before dinner and supper, twice or thrice a week if need be; for +besides that it keeps the belly soluble, it clears the stomach, opens +obstructions, cleanseth the liver, provokes urine.” + +<p>These in brief are the ordinary medicines which belong to the cure of +melancholy, which if they be used aright, no doubt may do much good; <span lang="la">Si +non levando saltem leniendo valent, peculiaria bene selecta</span>, saith +Bessardus, a good choice of particular receipts must needs ease, if not +quite cure, not one, but all or most, as occasion serves. <span lang="la">Et quae non +prosunt singula, multa juvant</span>. +</div> +</div> +</div> +</div> + +<div class="synopsis"> +<h2>THE SYNOPSIS OF THE THIRD PARTITION.</h2> +<p>Love and love melancholy, <a href="#3.1.1.1">Memb. 1 Sect. 1.</a> +<ul class="bracketed"> + <li>Preface or Introduction. <a href="#3.1.1.1">Subsect. 1.</a></li> + <li>Love's definition, pedigree, object, fair, amiable, gracious, and pleasant, from which comes beauty, grace, which all desire and love, parts affected.</li> + <li>Division or kinds, <a href="#3.1.1.2">Subs. 2.</a> + <ul class="bracketed"> + <li>Natural, in things without life, as love and hatred of elements; and with life, as vegetable, vine and elm, sympathy, antipathy, &c.</li> + <li>Sensible, as of beasts, for pleasure, preservation of kind, mutual agreement, custom, bringing up together, &c.</li> + <li>or Rational + <ul class="bracketed"> + <li>Simple, which hath three objects as <a href="#3.1.2">M. 2.</a> + <ul class="bracketed"> + <li>Profitable, <a href="#3.1.2.1">Subs. 1.</a> + <ul class="bracketed"> + <li>Health, wealth, honour, we love our benefactors: nothing so amiable as profit, or that which hath a show of commodity.</li> + </ul> + </li> + <li>Pleasant, <a href="#3.1.2.2">Subs. 2.</a> + <ul class="bracketed"> + <li>Things without life, made by art, pictures, sports, games, sensible objects, as hawks, hounds, horses; Or men themselves for similitude of manners, natural affection, as to friends, children, kinsmen, &c., for glory such as commend us.</li> + <li>Of women, as + <ul class="bracketed"> + <li>Before marriage, as Heroical Mel. <a href="#aries.3">Sect. 2. vide ♈</a></li> + <li>Or after marriage, as Jealousy, <a href="#taurus.3">Sect. 3. vide ♉</a></li> + </ul> + </li> + </ul> + </li> + <li>Honest, <a href="#3.1.2.3">Subs. 3.</a> + <ul class="bracketed"> + <li>Fucate in show, by some error or hypocrisy; some seem and are not; or truly for virtue, honesty, good parts, learning, eloquence, &c.</li> + </ul> + </li> + </ul> + </li> + <li>or Mixed of all three, which extends to <a href="#3.1.3">M. 3.</a> + <ul class="bracketed"> + <li>Common good, our neighbour, country, friends, which is charity; the defect of which is cause of much discontent and melancholy.</li> + <li>or God, <i>Sect. 4.</i> + <ul class="bracketed"> + <li>In excess, <a href="#gemini.3">vide ♊</a></li> + <li>In defect, vide ♋</li> + </ul> + </li> + </ul> + </li> + </ul> + </li> + </ul> + </li> +</ul> +<a name="aries.3">♈</a> Heroical or Love-Melancholy, in which consider, +<ul class="bracketed"> + <li><a href="#3.2.1.1">Memb. 1.</a> His pedigree, power, extent to vegetables and sensible creatures, as well as men, to spirits, devils, &c.</li> + <li>His name, definition, object, part affected, tyranny. [<a href="#3.2.1.2">Subs. 2.</a>]</li> + <li>Causes, <a href="#3.2.2">Memb. 2.</a> + <ul class="bracketed"> + <li>Stars, temperature, full diet, place, country, clime, condition, idleness, <a href="#3.2.2.1">S. 1.</a></li> + <li>Natural allurements, and causes of love, as beauty, its praise, how it allureth.</li> + <li>Comeliness, grace, resulting from the whole or some parts, as face, eyes, hair, hands, &c. <a href="#3.2.2.2">Subs. 2.</a></li> + <li>Artificial allurements, and provocations of lust and love, gestures, apparel, dowry, money, &c.</li> + <li><i>Quest</i>. Whether beauty owe more to Art or Nature? <a href="#3.2.2.3">Subs. 3.</a></li> + <li>Opportunity of time and place, conference, discourse, music, singing, dancing, amorous tales, lascivious objects, familiarity, gifts, promises, &c. <a href="#3.2.2.4">Subs. 4.</a></li> + <li>Bawds and Philters, <a href="#3.2.2.5">Subs. 5.</a></li> + </ul> + <li>Symptoms or signs, <a href="#3.2.3">Memb. 3.</a> + <ul class="bracketed"> + <li>Of body + <ul class="bracketed"> + <li>Dryness, paleness, leanness, waking, sighing, &c.</li> + <li>Quest. <span lang="la">An delur pulsus amatorius</span>?</li> + </ul> + <li>or Of mind. + <ul class="bracketed"> + <li>Bad, as + <ul class="bracketed"> + <li>Fear, sorrow, suspicion, anxiety, &c.</li> + <li>A hell, torment, fire, blindness, &c.</li> + <li>Dotage, slavery, neglect of business.</li> + </ul> + </li> + <li>or Good, as + <ul class="bracketed"> + <li>Spruceness, neatness, courage, aptness to learn music, singing, dancing, poetry, &c.</li> + </ul> + </li> + </ul> + </li> + </ul> + </li> + <li>Prognostics; despair, madness, frenzy, death, <a href="#3.2.4">Memb. 4.</a></li> + <li>Cures, <a href="#3.2.5">Memb. 5.</a> + <ul class="bracketed"> + <li>By labour, diet, physic, abstinence, <a href="#3.2.5.1">Subs. 1.</a></li> + <li>To withstand the beginnings, avoid occasions, fair and foul means, change of place, contrary passion, witty inventions, discommend the former, bring in another, <a href="#3.2.5.2">Subs. 2.</a></li> + <li>By good counsel, persuasion, from future miseries, inconveniences, &c. <a href="#3.2.5.3">S. 3.</a></li> + <li>By philters, magical, and poetical cures, <a href="#3.2.5.4">Subs. 4.</a></li> + <li>To let them have their desire disputed pro and con. Impediments removed, reasons for it. <a href="#3.2.5.5">Subs. 5.</a></li> + </ul> + </li> +</ul> + +<a name="taurus.3">♉</a> Jealousy, <a href="#3.3.1">Sect. 3.</a> +<ul class="bracketed"> + <li>His name, definition, extent, power, tyranny, <a href="#3.3.1">Memb. 1.</a></li> + <li>Division, Equivocations, kinds, <a href="#3.3.1.1">Subs. 1.</a> + <ul class="bracketed"> + <li>Improper + <ul class="bracketed"> + <li>To many beasts; as swans, cocks, bulls.</li> + <li>To kings and princes, of their subjects, successors.</li> + <li>To friends, parents, tutors over their children, or otherwise.</li> + </ul> + </li> + <li>or Proper + <ul class="bracketed"> + <li>Before marriage, corrivals, &c.</li> + <li>After, as in this place our present subject.</li> + </ul> + </li> + </ul> + </li> + <li>Causes, <a href="#3.3.1.2">Subs. 2.</a> + <ul class="bracketed"> + <li>In the parties themselves, + <ul class="bracketed"> + <li>Idleness, impotency in one party, melancholy, long absence.</li> + <li>They have been naught themselves. Hard usage, unkindness, wantonness, inequality of years, persons, fortunes, &c.</li> + </ul> + </li> + <li>or from others. + <ul class="bracketed"> + <li>Outward enticements and provocations of others.</li> + </ul> + </li> + </ul> + </li> + <li>Symptoms, <a href="#3.3.2">Memb. 2.</a> + <ul class="bracketed"> + <li>Fear, sorrow, suspicion, anguish of mind, strange actions, gestures, looks, speeches, locking up, outrages, severe laws, prodigious trials, &c.</li> + </ul> + </li> + <li>Prognostics, <a href="#3.3.3">Memb. 3.</a> + <ul class="bracketed"> + <li>Despair, madness, to make away themselves, and others.</li> + </ul> + </li> + <li>Cures, <a href="#3.3.4">Memb. 4.</a> + <ul class="bracketed"> + <li>By avoiding occasions, always busy, never to be idle.</li> + <li>By good counsel, advice of friends, to contemn or dissemble it. <a href="#3.3.4.1">Subs. 1.</a></li> + <li>By prevention before marriage. Plato's communion.</li> + <li>To marry such as are equal in years, birth, fortunes, beauty, of like conditions, &c.</li> + <li>Of a good family, good education. To use them well. [<a href="#3.3.4.2">Subs. 2.</a>]</li> + </ul> + </li> +</ul> + +<a name="gemini.3">♊</a> Religious Melancholy, <a href="#3.4.1">Sect. 4.</a> +<ul class="bracketed"> + <li>In excess of such as do that which is not required. <a href="#3.4.1">Memb. 1.</a> + <ul class="bracketed"> + <li>A proof that there is such a species of melancholy, name, object God, what his beauty is, how it allureth, part and parties affected, superstitious, idolaters, prophets, heretics, &c. <a href="#3.4.1.1">Subs. 1.</a></li> + <li>Causes, <a href="#3.4.1.2">Subs. 2.</a> + <ul class="bracketed"> + <li>From others + <ul class="bracketed"> + <li>The devil's allurements, false miracles, priests for their gain. Politicians to keep men in obedience, bad instructors, blind guides.</li> + </ul> + </li> + <li>or from themselves. + <ul class="bracketed"> + <li>Simplicity, fear, ignorance, solitariness, melancholy, curiosity, pride, vainglory, decayed image of God.</li> + </ul> + </li> + </ul> + </li> + <li>Symptoms, <a href="#3.4.1.3">Subs. 3.</a> + <ul class="bracketed"> + <li>General + <ul class="bracketed"> + <li>Zeal without knowledge, obstinacy, superstition, strange devotion, stupidity, confidence, stiff defence of their tenets, mutual love and hate of other sects, belief of incredibilities, impossibilities.</li> + </ul> + </li> + <li>or Particular. + <ul class="bracketed"> + <li>Of heretics, pride, contumacy, contempt of others, wilfulness, vainglory, singularity, prodigious paradoxes.</li> + <li>In superstitious blind zeal, obedience, strange works, fasting, sacrifices, oblations, prayers, vows, pseudomartyrdom, mad and ridiculous customs, ceremonies, observations.</li> + <li>In pseudoprophets, visions, revelations, dreams, prophecies, new doctrines, &c., of Jews, Gentiles, Mahometans, &c.</li> + </ul> + </li> + </ul> + </li> + <li>Prognostics, <a href="#3.4.1.4">Subs. 4.</a> + <ul class="bracketed"> + <li>New doctrines, paradoxes, blasphemies, madness, stupidity, despair, damnation.</li> + </ul> + </li> + <li>Cures, <a href="#3.4.1.5">Subs. 5.</a> + <ul class="bracketed"> + <li>By physic, if need be, conference, good counsel, persuasion, compulsion, correction, punishment. <span lang="la">Quaeritur an cogi debent? Affir.</span></li> + </ul> + </li> + </ul> + </li> + <li>In defect, as <a href="#3.4.2">Memb. 2.</a> + <ul class="bracketed"> + <li>Secure, void of grace and fears. + <ul class="bracketed"> + <li>Epicures, atheists, magicians, hypocrites, such as have cauterised consciences, or else are in a reprobate sense, worldly-secure, some philosophers, impenitent sinners, <a href="#3.4.2.1">Subs. 1.</a></li> + </ul> + </li> + <li>or Distrustful, or too timorous, as desperate. In despair consider, + <ul class="bracketed"> + <li>Causes, <a href="#3.4.2.2">Subs. 2.</a> + <ul class="bracketed"> + <li>The devil and his allurements, rigid preachers, that wound their consciences, melancholy, contemplation, solitariness.</li> + <li>How melancholy and despair differ. Distrust, weakness of faith. Guilty conscience for offence committed, misunderstanding, &c.</li> + </ul> + </li> + <li>Symptoms, <a href="#3.4.2.3">Subs. 3.</a> + <ul class="bracketed"> + <li>Fear, sorrow, anguish of mind, extreme tortures and horror of conscience, fearful dreams, conceits, visions, &c.</li> + </ul> + </li> + <li>Prognostics; Blasphemy, violent death, <a href="#3.4.2.4">Subs. 4.</a></li> + <li>Cures, <a href="#3.4.2.5">Subs. 5.</a> + <ul class="bracketed"> + <li>Physic, as occasion serves, conference, not to be idle or alone. Good counsel, good company, all comforts and contents, &c. [<a href="#3.4.2.6">Subs. 6.</a>]</li> + </ul> + </li> + </ul> + </li> + </ul> + </li> +</ul> +</div> +<div class="partition"> +<h2><a name="3.1.1.1"></a>THE THIRD PARTITION,</h2> +<h2>LOVE-MELANCHOLY.</h2> +<div class="section"> +<div class="member"> +<div class="subsection"> +<h3>THE FIRST SECTION, MEMBER, SUBSECTION.</h3> +<h4><i>The Preface</i>.</h4> + +<p>There will not be wanting, I presume, one or other that will much +discommend some part of this treatise of love-melancholy, and object (which +<a href="#note4414">[4414]</a>Erasmus in his preface to Sir Thomas More suspects of his) “that it +is too light for a divine, too comical a subject to speak of love symptoms, +too fantastical, and fit alone for a wanton poet, a feeling young lovesick +gallant, an effeminate courtier, or some such idle person.” And 'tis true +they say: for by the naughtiness of men it is so come to pass, as <a href="#note4415">[4415]</a> +Caussinus observes, <span lang="la">ut castis auribus vox amoris suspecta sit, et invisa</span>, +the very name of love is odious to chaster ears; and therefore some again, +out of an affected gravity, will dislike all for the name's sake before +they read a word; dissembling with him in <a href="#note4416">[4416]</a>Petronius, and seem to be +angry that their ears are violated with such obscene speeches, that so they +may be admired for grave philosophers and staid carriage. They cannot abide +to hear talk of love toys, or amorous discourses, <span lang="la">vultu, gestu, oculis</span> in +their outward actions averse, and yet in their cogitations they are all out +as bad, if not worse than others. +<div class="poem" lang="la"> +<div class="line"><a href="#note4417">[4417]</a>Erubuit, posuitque meum Lucretia librum</div> +<div class="line">Sed coram Bruto, Brute recede, legit.</div> +</div> +But let these cavillers and counterfeit Catos know, that as the Lord John +answered the Queen in that Italian <a href="#note4418">[4418]</a>Guazzo, an old, a grave discreet +man is fittest to discourse of love matters, because he hath likely more +experience, observed more, hath a more staid judgment, can better discern, +resolve, discuss, advise, give better cautions, and more solid precepts, +better inform his auditors in such a subject, and by reason of his riper +years sooner divert. Besides, <span lang="la">nihil in hac amoris voce subtimendum</span>, there +is nothing here to be excepted at; love is a species of melancholy, and a +necessary part of this my treatise, which I may not omit; <span lang="la">operi suscepto +inserviendum fuit</span>: so Jacobus Mysillius pleadeth for himself in his +translation of Lucian's dialogues, and so do I; I must and will perform my +task. And that short excuse of Mercerus, for his edition of Aristaenetus +shall be mine, <a href="#note4419">[4419]</a>“If I have spent my time ill to write, let not them +be so idle as to read.” But I am persuaded it is not so ill spent, I ought +not to excuse or repent myself of this subject; on which many grave and +worthy men have written whole volumes, Plato, Plutarch, Plotinus, Maximus, +Tyrius, Alcinous, Avicenna, Leon Hebreus in three large dialogues, Xenophon +<span class="cite">sympos.</span> Theophrastus, if we may believe Athenaeus, <span class="cite">lib. 13. cap. 9.</span> +Picus Mirandula, Marius, Aequicola, both in Italian, Kornmannus <span class="cite">de linea +Amoris, lib. 3.</span> Petrus Godefridus hath handled in three books, P. Haedus, +and which almost every physician, as Arnoldus, Villanovanus, Valleriola +<span class="cite">observat. med. lib. 2. observ. 7.</span> Aelian Montaltus and Laurentius in their +treatises of melancholy, Jason Pratensis <span class="cite">de morb. cap.</span> Valescus de +Taranta, Gordonius, Hercules de Saxonia, Savanarola, Langius, &c., have +treated of apart, and in their works. I excuse myself, therefore, with +Peter Godefridus, Valleriola, Ficinus, and in <a href="#note4420">[4420]</a>Langius' words. Cadmus +Milesius writ fourteen books of love, “and why should I be ashamed to write +an epistle in favour of young men, of this subject?” A company of stern +readers dislike the second of the Aeneids, and Virgil's gravity, for +inserting such amorous passions in an heroical subject; but <a href="#note4421">[4421]</a>Servius, +his commentator, justly vindicates the poet's worth, wisdom, and discretion +in doing as he did. Castalio would not have young men read the <a href="#note4422">[4422]</a> +Canticles, because to his thinking it was too light and amorous a tract, a +ballad of ballads, as our old English translation hath it. He might as well +forbid the reading of Genesis, because of the loves of Jacob and Rachael, +the stories of Sichem and Dinah, Judah and Thamar; reject the Book of +Numbers, for the fornications of the people of Israel with the Moabites; +that of Judges for Samson and Dalilah's embracings; that of the Kings, for +David and Bersheba's adulteries, the incest of Ammon and Thamar, Solomon's +concubines, &c. The stories of Esther, Judith, Susanna, and many such. +Dicearchus, and some other, carp at Plato's majesty, that he would +vouchsafe to indite such love toys: amongst the rest, for that dalliance +with Agatho, +<div class="poem" lang="la"> +<div class="couplet"> +<div class="line">Suavia dans Agathoni, animam ipse in labra tenebam;</div> +<div class="line">Aegra etenim properans tanquam abitura fuit.</div> +</div> +</div> +<p>For my part, saith <a href="#note4423">[4423]</a>Maximus Tyrius, a great Platonist himself, <span lang="la">me +non tantum admiratio habet, sed eliam stupor</span>, I do not only admire, but +stand amazed to read, that Plato and Socrates both should expel Homer from +their city, because he writ of such light and wanton subjects, <span lang="la">Quod +Junonem cum Jove in Ida concumbentes inducit, ab immortali nube contectos</span>, +Vulcan's net. Mars and Venus' fopperies before all the gods, because Apollo +fled, when he was persecuted by Achilles, the <a href="#note4424">[4424]</a>gods were wounded and +ran whining away, as Mars that roared louder than Stentor, and covered nine +acres of ground with his fall; Vulcan was a summer's day falling down from +heaven, and in Lemnos Isle brake his leg, &c., with such ridiculous +passages; when, as both Socrates and Plato, by his testimony, writ lighter +themselves: <span lang="la">quid enim tam distat</span> (as he follows it) <span lang="la">quam amans a +temperante, formarum admirator a demente</span>, what can be more absurd than for +grave philosophers to treat of such fooleries, to admire Autiloquus, +Alcibiades, for their beauties as they did, to run after, to gaze, to dote +on fair Phaedrus, delicate Agatho, young Lysis, fine Charmides, <span lang="la">haeccine +Philosophum decent</span>? Doth this become grave philosophers? Thus peradventure +Callias, Thrasimachus, Polus, Aristophanes, or some of his adversaries and +emulators might object; but neither they nor <a href="#note4425">[4425]</a>Anytus and Melitus his +bitter enemies, that condemned him for teaching Critias to tyrannise, his +impiety for swearing by dogs and plain trees, for his juggling sophistry, +&c., never so much as upbraided him with impure love, writing or speaking +of that subject; and therefore without question, as he concludes, both +Socrates and Plato in this are justly to be excused. But suppose they had +been a little overseen, should divine Plato be defamed? no, rather as he +said of Cato's drunkenness, if Cato were drunk, it should be no vice at all +to be drunk. They reprove Plato then, but without cause (as <a href="#note4426">[4426]</a>Ficinus +pleads) “for all love is honest and good, and they are worthy to be loved +that speak well of love.” Being to speak of this admirable affection of +love (saith <a href="#note4427">[4427]</a>Valleriola) “there lies open a vast and philosophical +field to my discourse, by which many lovers become mad; let me leave my +more serious meditations, wander in these philosophical fields, and look +into those pleasant groves of the Muses, where with unspeakable variety of +flowers, we may make garlands to ourselves, not to adorn us only, but with +their pleasant smell and juice to nourish our souls, and fill our minds +desirous of knowledge,” &c. After a harsh and unpleasing discourse of +melancholy, which hath hitherto molested your patience, and tired the +author, give him leave with <a href="#note4428">[4428]</a>Godefridus the lawyer, and Laurentius +(<span class="cite">cap. 5.</span>) to recreate himself in this kind after his laborious studies, +“since so many grave divines and worthy men have without offence to +manners, to help themselves and others, voluntarily written of it.” +Heliodorus, a bishop, penned a love story of Theagines and Chariclea, and +when some Catos of his time reprehended him for it, chose rather, saith +<a href="#note4429">[4429]</a>Nicephorus, to leave his bishopric than his book. Aeneas Sylvius, an +ancient divine, and past forty years of age, (as <a href="#note4430">[4430]</a>he confesseth +himself, after Pope Pius Secundus) indited that wanton history of Euryalus +and Lucretia. And how many superintendents of learning could I reckon up +that have written of light fantastical subjects? Beroaldus, Erasmus, +Alpheratius, twenty-four times printed in Spanish, &c. Give me leave then +to refresh my muse a little, and my weary readers, to expatiate in this +delightsome field, <span lang="la">hoc deliciarum campo</span>, as Fonseca terms it, to <a href="#note4431">[4431]</a> +season a surly discourse with a more pleasing aspersion of love matters: +<span lang="la">Edulcare vitam convenit</span>, as the poet invites us, <span lang="la">curas nugis</span>, &c., 'tis +good to sweeten our life with some pleasing toys to relish it, and as Pliny +tells us, <span lang="la">magna pars studiosorum amaenitates quaerimus</span>, most of our +students love such pleasant <a href="#note4432">[4432]</a>subjects. Though Macrobius teach us +otherwise, <a href="#note4433">[4433]</a>“that those old sages banished all such light tracts from +their studies, to nurse's cradles, to please only the ear;” yet out of +Apuleius I will oppose as honourable patrons, Solon, Plato, <a href="#note4434">[4434]</a> +Xenophon, Adrian, &c. that as highly approve of these treatises. On the +other side methinks they are not to be disliked, they are not so unfit. I +will not peremptorily say as one did <a href="#note4435">[4435]</a><span lang="la">tam suavia dicam facinora, ut +male sit ei qui talibus non delectetur</span>, I will tell you such pretty +stories, that foul befall him that is not pleased with them; <span lang="la">Neque dicam +ea quae vobis usui sit audivisse, et voluptati meminisse</span>, with that +confidence, as Beroaldus doth his enarrations on Propertius. I will not +expert or hope for that approbation, which Lipsius gives to his Epictetus; +<span lang="la">pluris facio quum relego; semper ut novum, et quum repetivi, repetendum</span>, +the more I read, the more shall I covet to read. I will not press you with +my pamphlets, or beg attention, but if you like them you may. Pliny holds +it expedient, and most fit, <span lang="la">severitatem jucunditate etiam in scriptis +condire</span>, to season our works with some pleasant discourse; Synesius +approves it, <span lang="la">licet in ludicris ludere</span>, the <a href="#note4436">[4436]</a>poet admires it, <span lang="la">Omne +tulit punctum qui miscuit utile dulci</span>; and there be those, without +question, that are more willing to read such toys, than <a href="#note4437">[4437]</a>I am to +write: “Let me not live,” saith Aretine's Antonia, “If I had not rather +hear thy discourse, <a href="#note4438">[4438]</a>than see a play?” No doubt but there be more of +her mind, ever have been, ever will be, as <a href="#note4439">[4439]</a>Hierome bears me witness. +A far greater part had rather read Apuleius than Plato: Tully himself +confesseth he could not understand Plato's Timaeus, and therefore cared less +for it: but every schoolboy hath that famous testament of Grunnius +Corocotta Porcellus at his fingers' ends. The comical poet, +<div class="poem" lang="la"> +<div class="line"><a href="#note4440">[4440]</a>———Id sibi negoti credidit solum dari,</div> +<div class="line">Populo ut placrent, quas fecissit fabulas,</div> +</div> +made this his only care and sole study to please the people, tickle the +ear, and to delight; but mine earnest intent is as much to profit as to +please; <span lang="la">non tam ut populo placerem, quam ut populum juvarem</span>, and these my +writings, I hope, shall take like gilded pills, which are so composed as +well to tempt the appetite, and deceive the palate, as to help and +medicinally work upon the whole body; my lines shall not only recreate, but +rectify the mind. I think I have said enough; if not, let him that is +otherwise minded, remember that of <a href="#note4441">[4441]</a>Maudarensis, “he was in his life +a philosopher” (as Ausonius apologiseth for him), “in his epigrams a lover, +in his precepts most severe; in his epistle to Caerellia, a wanton.” +Annianus, Sulpicius, Evemus, Menander, and many old poets besides, did <span lang="la">in +scriptis prurire</span>, write Fescennines, Atellans, and lascivious songs; +<span lang="la">laetam materiam</span>; yet they had <span lang="la">in moribus censuram, et severitatem</span>, they +were chaste, severe, and upright livers. +<div class="poem" lang="la"> +<div class="line"><a href="#note4442">[4442]</a>Castum esse decet pium poetam</div> +<div class="line">Ipsum, versiculos nihil necesse est,</div> +<div class="line">Qui tum denique habent salem et leporem.</div> +</div> +I am of Catullus' opinion, and make the same apology in mine own behalf; +<span lang="la">Hoc etiam quod scribo, pendet plerumque ex aliorum sententia et +auctoritate; nec ipse forsan insanio, sed insanientes sequor. Atqui detur +hoc insanire me; Semel insanivimus omnes, et tute ipse opinor insanis +aliquando, et is, et ille, et ego, scilicet</span>.<a href="#note4443">[4443]</a> <span lang="la">Homo sum, humani a me +nihil alienum puto</span>:<a href="#note4444">[4444]</a> And which he urgeth for himself, accused of the +like fault, I as justly plead, <a href="#note4445">[4445]</a><span lang="la">lasciva est nobis pagina, vita proba +est</span>. Howsoever my lines err, my life is honest, <a href="#note4446">[4446]</a><span lang="la">vita verecunda +est, musa jocosa mihi</span>. But I presume I need no such apologies, I need not, +as Socrates in Plato, cover his face when he spake of love, or blush and +hide mine eyes, as Pallas did in her hood, when she was consulted by +Jupiter about Mercury's marriage, <span lang="la">quod, super nuptiis virgo consulitur</span>, +it is no such lascivious, obscene, or wanton discourse; I have not offended +your chaster ears with anything that is here written, as many French and +Italian authors in their modern language of late have done, nay some of our +Latin pontificial writers, Zanches, Asorius, Abulensis, Burchardus, &c., +whom <a href="#note4447">[4447]</a>Rivet accuseth to be more lascivious than Virgil in Priapeiis, +Petronius in Catalectis, Aristophanes in Lycistratae, Martialis, or any +other pagan profane writer, <span lang="la">qui tam atrociter</span> (<a href="#note4448">[4448]</a>one notes) <span lang="la">hoc +genere peccarunt ut multa ingeniosissime scripta obscaenitatum gratia +castae mentes abhorreant</span>. 'Tis not scurrile this, but chaste, honest, most +part serious, and even of religion itself. <a href="#note4449">[4449]</a>“Incensed” (as he said) +“with the love of finding love, we have sought it, and found it.” More yet, +I have augmented and added something to this light treatise (if light) +which was not in the former editions, I am not ashamed to confess it, with +a good <a href="#note4450">[4450]</a>author, <span lang="la">quod extendi et locupletari hoc subjectum plerique +postulabant, et eorum importunitate victus, animum utcunque renitentem eo +adegi, ut jam sexta vice calamum in manum sumerem, scriptionique longe et a +studiis et professione mea alienae, me accingerem, horas aliquas a seriis +meis occupationibus interim suffuratus, easque veluti ludo cuidam ac +recreationi destinans</span>; +<div class="poem" lang="la"> +<div class="line"><a href="#note4451">[4451]</a>Cogor———retrorsum</div> +<div class="line">Vela dare, atque literare cursus</div> +<div class="line">Olim relictos———</div> +</div> +<span lang="la">etsi non ignorarem novos fortasse detractores novis hisce +interpolationibus meis minime defuturos</span>. <a href="#note4452">[4452]</a> + +<p>And thus much I have thought good to say by way of preface, lest any man +(which <a href="#note4453">[4453]</a>Godefridus feared in his book) should blame in me lightness, +wantonness, rashness, in speaking of love's causes, enticements, symptoms, +remedies, lawful and unlawful loves, and lust itself, <a href="#note4454">[4454]</a>I speak it +only to tax and deter others from it, not to teach, but to show the +vanities and fopperies of this heroical or Herculean love,<a href="#note4455">[4455]</a>and to +apply remedies unto it. I will treat of this with like liberty as of the +rest. +<div class="poem" lang="la"> +<div class="line"><a href="#note4456">[4456]</a>Sed dicam vobis, vos porro dicite multis</div> +<div class="line">Millibus, et facite haec charta loquatur anus.</div> +</div> +Condemn me not good reader then, or censure me hardly, if some part of this +treatise to thy thinking as yet be too light; but consider better of it; +<span lang="la">Omnia munda mundis</span>, <a href="#note4457">[4457]</a>a naked man to a modest woman is no otherwise +than a picture, as Augusta Livia truly said, and <a href="#note4458">[4458]</a><span lang="la">mala mens, malus +animus</span>, 'tis as 'tis taken. If in thy censure it be too light, I advise +thee as Lipsius did his reader for some places of Plautus, <span lang="la">istos quasi +Sirenum scopulos praetervehare</span>, if they like thee not, let them pass; or +oppose that which is good to that which is bad, and reject not therefore +all. For to invert that verse of Martial, and with Hierom Wolfius to apply +it to my present purpose, <span lang="la">sunt mala, sunt quaedam mediocria, sunt bona +plura</span>; some is good, some bad, some is indifferent. I say further with him +yet, I have inserted (<a href="#note4459">[4459]</a><span lang="la">levicula quaedam et ridicula ascribere non sum +gravatus, circumforanea quaedam e theatris, e plateis, etiam e popinis</span>) +some things more homely, light, or comical, <span lang="la">litans gratiis</span>, &c. which I +would request every man to interpret to the best, and as Julius Caesar +Scaliger besought Cardan (<span lang="la">si quid urbaniuscule lusum a nobis, per deos +immortales te oro Hieronyme Cardane ne me male capias</span>). I beseech thee, +good reader, not to mistake me, or misconstrue what is here written; <span lang="la">Per +Musas et Charites, et omnia Poetarum numina, benigne lector, oro te ne me +male capias</span>. 'Tis a comical subject; in sober sadness I crave pardon of +what is amiss, and desire thee to suspend thy judgment, wink at small +faults, or to be silent at least; but if thou likest, speak well of it, and +wish me good success. <span lang="la">Extremum hunc Arethusa mihi concede laborem</span>.<a href="#note4460">[4460]</a> + +<p>I am resolved howsoever, <span lang="la">velis, nolis, audacter stadium intrare</span>, in the +Olympics, with those Aeliensian wrestlers in Philostratus, boldly to show +myself in this common stage, and in this tragicomedy of love, to act +several parts, some satirically, some comically, some in a mixed tone, as +the subject I have in hand gives occasion, and present scene shall require, +or offer itself. +</div> +<div class="subsection"> +<h4><a name="3.1.1.2"></a>SUBSECT. II.—<i>Love's Beginning, Object, Definition, Division</i>.</h4> + +<p>“Love's limits are ample and great, and a spacious walk it hath, beset with +thorns,” and for that cause, which <a href="#note4461">[4461]</a>Scaliger reprehends in Cardan, “not +lightly to be passed over.” Lest I incur the same censure, 1 will examine +all the kinds of love, his nature, beginning, difference, objects, how it +is honest or dishonest, a virtue or vice, a natural passion, or a disease, +his power and effects, how far it extends: of which, although something has +been said in the first partition, in those sections of perturbations (<a href="#note4462">[4462]</a> +“for love and hatred are the first and most common passions, from which all +the rest arise, and are attendant,” as Picolomineus holds, or as Nich. +Caussinus, the <span lang="la">primum mobile</span> of all other affections, which carry them +all about them) I will now more copiously dilate, through all his parts and +several branches, that so it may better appear what love is, and how it +varies with the objects, how in defect, or (which is most ordinary and +common) immoderate, and in excess, causeth melancholy. + +<p>Love universally taken, is defined to be a desire, as a word of more ample +signification: and though Leon Hebreus, the most copious writer of this +subject, in his third dialogue make no difference, yet in his first he +distinguisheth them again, and defines love by desire. <a href="#note4463">[4463]</a>“Love is a +voluntary affection, and desire to enjoy that which is good. <a href="#note4464">[4464]</a>Desire +wisheth, love enjoys; the end of the one is the beginning of the other; +that which we love is present; that which we desire is absent.” <a href="#note4465">[4465]</a>“It is +worth the labour,” saith Plotinus, “to consider well of love, whether it be +a god or a devil, or passion of the mind, or partly god, partly devil, +partly passion.” He concludes love to participate of all three, to arise +from desire of that which is beautiful and fair, and defines it to be “an +action of the mind desiring that which is good.” <a href="#note4466">[4466]</a>Plato calls it the +great devil, for its vehemency, and sovereignty over all other passions, +and defines it an appetite, <a href="#note4467">[4467]</a>“by which we desire some good to be +present.” Ficinus in his comment adds the word fair to this definition. +Love is a desire of enjoying that which is good and fair. Austin dilates +this common definition, and will have love to be a delectation of the +heart, <a href="#note4468">[4468]</a>“for something which we seek to win, or joy to have, coveting +by desire, resting in joy.” <a href="#note4469">[4469]</a>Scaliger <span class="cite">exerc. 301.</span> taxeth these +former definitions, and will not have love to be defined by desire or +appetite; “for when we enjoy the things we desire, there remains no more +appetite:” as he defines it, “Love is an affection by which we are either +united to the thing we love, or perpetuate our union;” which agrees in part +with Leon Hebreus. + +<p>Now this love varies as its object varies, which is always good, amiable, +fair, gracious, and pleasant. <a href="#note4470">[4470]</a>“All things desire that which is +good,” as we are taught in the Ethics, or at least that which to them seems +to be good; <span lang="la">quid enim vis mali</span> (as Austin well infers) <span lang="la">dic mihi? puto +nihil in omnibus actionibus</span>; thou wilt wish no harm, I suppose, no ill in +all thine actions, thoughts or desires, <span lang="la">nihil mali vis</span>; <a href="#note4471">[4471]</a>thou wilt +not have bad corn, bad soil, a naughty tree, but all good; a good servant, +a good horse, a good son, a good friend, a good neighbour, a good wife. +From this goodness comes beauty; from beauty, grace, and comeliness, which +result as so many rays from their good parts, make us to love, and so to +covet it: for were it not pleasing and gracious in our eyes, we should not +seek. <a href="#note4472">[4472]</a>“No man loves” (saith Aristotle <span class="cite">9. mor. cap. 5.</span>) “but he that +was first delighted with comeliness and beauty.” As this fair object +varies, so doth our love; for as Proclus holds, <span lang="la">Omne pulchrum amabile</span>, +every fair thing is amiable, and what we love is fair and gracious in our +eyes, or at least we do so apprehend and still esteem of it. <a href="#note4473">[4473]</a> +“Amiableness is the object of love, the scope and end is to obtain it, for +whose sake we love, and which our mind covets to enjoy.” And it seems to us +especially fair and good; for good, fair, and unity, cannot be separated. +Beauty shines, Plato saith, and by reason of its splendour and shining +causeth admiration; and the fairer the object is, the more eagerly it is +sought. For as the same Plato defines it, <a href="#note4474">[4474]</a>“Beauty is a lively, +shining or glittering brightness, resulting from effused good, by ideas, +seeds, reasons, shadows, stirring up our minds, that by this good they may +be united and made one.” Others will have beauty to be the perfection of the +whole composition, <a href="#note4475">[4475]</a>“caused out of the congruous symmetry, measure, +order and manner of parts, and that comeliness which proceeds from this +beauty is called grace, and from thence all fair things are gracious.” For +grace and beauty are so wonderfully annexed, <a href="#note4476">[4476]</a>“so sweetly and gently +win our souls, and strongly allure, that they confound our judgment and +cannot be distinguished. Beauty and grace are like those beams and shinings +that come from the glorious and divine sun,” which are diverse, as they +proceed from the diverse objects, to please and affect our several senses. +<a href="#note4477">[4477]</a>“As the species of beauty are taken at our eyes, ears, or conceived +in our inner soul,” as Plato disputes at large in his <span class="cite">Dialogue de pulchro, +Phaedro, Hyppias</span>, and after many sophistical errors confuted, concludes +that beauty is a grace in all things, delighting the eyes, ears, and soul +itself; so that, as Valesius infers hence, whatsoever pleaseth our ears, +eyes, and soul, must needs be beautiful, fair, and delightsome to us. +<a href="#note4478">[4478]</a>“And nothing can more please our ears than music, or pacify our +minds.” Fair houses, pictures, orchards, gardens, fields, a fair hawk, a +fair horse is most acceptable unto us; whatsoever pleaseth our eyes and +ears, we call beautiful and fair; <a href="#note4479">[4479]</a>“Pleasure belongeth to the rest of +the senses, but grace and beauty to these two alone.” As the objects vary +and are diverse, so they diversely affect our eyes, ears, and soul itself. +Which gives occasion to some to make so many several kinds of love as there +be objects. One beauty ariseth from God, of which and divine love S. +Dionysius, <a href="#note4480">[4480]</a>with many fathers and neoterics, have written just +volumes, <span lang="la">De amore Dei</span>, as they term it, many paraenetical discourses; +another from his creatures; there is a beauty of the body, a beauty of the +soul, a beauty from virtue, <span lang="la">formam martyrum</span>, Austin calls it, <span lang="la">quam +videmus oculis animi</span>, which we see with the eyes of our mind; which +beauty, as Tully saith, if we could discern with these corporeal eyes, +<span lang="la">admirabili sui amores excitaret</span>, would cause admirable affections, and +ravish our souls. This other beauty which ariseth from those extreme parts, +and graces which proceed from gestures, speeches, several motions, and +proportions of creatures, men and women (especially from women, which made +those old poets put the three graces still in Venus' company, as attending +on her, and holding up her train) are infinite almost, and vary their names +with their objects, as love of money, covetousness, love of beauty, lust, +immoderate desire of any pleasure, concupiscence, friendship, love, +goodwill, &c. and is either virtue or vice, honest, dishonest, in excess, +defect, as shall be showed in his place. Heroical love, religious love, &c. +which may be reduced to a twofold division, according to the principal +parts which are affected, the brain and liver. <span lang="la">Amor et amicitia</span>, which +Scaliger <span class="cite">exercitat. 301.</span> Valesius and Melancthon warrant out of Plato +<span lang="gr">Φιλεῖν</span> and <span lang="gr">ἐρᾶν</span> from that speech of Pausanias belike, +that makes two Veneres and two loves. <a href="#note4481">[4481]</a>“One Venus is ancient without +a mother, and descended from heaven, whom we call celestial; the younger, +begotten of Jupiter and Dione, whom commonly we call Venus.” Ficinus, in +his comment upon this place, <span class="cite">cap. 8.</span> following Plato, calls these two +loves, two devils, <a href="#note4482">[4482]</a>or good and bad angels according to us, which are +still hovering about our souls. <a href="#note4483">[4483]</a>“The one rears to heaven, the other +depresseth us to hell; the one good, which stirs us up to the contemplation +of that divine beauty for whose sake we perform justice and all godly +offices, study philosophy, &c.; the other base, and though bad yet to be +respected; for indeed both are good in their own natures: procreation of +children is as necessary as that finding out of truth, but therefore called +bad, because it is abused, and withdraws our souls from the speculation of +that other to viler objects,” so far Ficinus. S. Austin, <span class="cite">lib. 15. de civ. +Dei et sup. Psal. lxiv.</span>, hath delivered as much in effect. <a href="#note4484">[4484]</a>“Every +creature is good, and may be loved well or ill:” and <a href="#note4485">[4485]</a>“Two cities +make two loves, Jerusalem and Babylon, the love of God the one, the love of +the world the other; of these two cities we all are citizens, as by +examination of ourselves we may soon find, and of which.” The one love is +the root of all mischief, the other of all good. So, in his <span class="cite">15. cap. lib. +de amor. Ecclesiae</span>, he will have those four cardinal virtues to be nought +else but love rightly composed; in his 15. book <span class="cite">de civ. Dei, cap. 22.</span> he +calls virtue the order of love, whom Thomas following <span class="cite">1. part. 2. quaest. +55. art. 1.</span> and <span class="cite">quaest. 56. 3. quaest. 62. art. 2.</span> confirms as much, and +amplifies in many words. <a href="#note4486">[4486]</a>Lucian, to the same purpose, hath a +division of his own, “One love was born in the sea, which is as various and +raging in young men's breasts as the sea itself, and causeth burning lust: +the other is that golden chain which was let down from heaven, and with a +divine fury ravisheth our souls, made to the image of God, and stirs us up +to comprehend the innate and incorruptible beauty to which we were once +created.” Beroaldus hath expressed all this in an epigram of his: +<div class="poem" lang="la"> +<div class="couplet"> +<div class="line">Dogmata divini memorant si vera Platonis,</div> +<div class="line">Sunt geminae Veneres, et geminatus amor.</div> +</div> +<div class="couplet"> +<div class="line">Coelestis Venus est nullo generata parente,</div> +<div class="line">Quae casto sanctos nectit amore viros.</div> +</div> +<div class="couplet"> +<div class="line">Altera sed Venus est totum vulgata per orbem,</div> +<div class="line">Quae divum mentes alligat, atque hominum;</div> +</div> +<div class="line">Improba, seductrix, petulans, &c.</div> +</div> +<div class="poem"> +<div class="line">If divine Plato's tenets they be true,</div> +<div class="line">Two Veneres, two loves there be,</div> +<div class="line">The one from heaven, unbegotten still,</div> +<div class="line">Which knits our souls in unity.</div> +<div class="line">The other famous over all the world,</div> +<div class="line">Binding the hearts of gods and men;</div> +<div class="line">Dishonest, wanton, and seducing she,</div> +<div class="line">Rules whom she will, both where and when.</div> +</div> +<p>This twofold division of love, Origen likewise follows, in his Comment on +the Canticles, one from God, the other from the devil, as he holds +(understanding it in the worse sense) which many others repeat and imitate. +Both which (to omit all subdivisions) in excess or defect, as they are +abused, or degenerate, cause melancholy in a particular kind, as shall be +shown in his place. Austin, in another Tract, makes a threefold division of +this love, which we may use well or ill: <a href="#note4487">[4487]</a>“God, our neighbour, and +the world: God above us, our neighbour next us, the world beneath us. In +the course of our desires, God hath three things, the world one, our +neighbour two. Our desire to God, is either from God, with God, or to God, +and ordinarily so runs. From God, when it receives from him, whence, and +for which it should love him: with God, when it contradicts his will in +nothing: to God, when it seeks to him, and rests itself in him. Our love to +our neighbour may proceed from him, and run with him, not to him: from him, +as when we rejoice of his good safety, and well doing: with him, when we +desire to have him a fellow and companion of our journey in the way of the +Lord: not in him, because there is no aid, hope, or confidence in man. From +the world our love comes, when we begin to admire the Creator in his works, +and glorify God in his creatures: with the world it should run, if, +according to the mutability of all temporalities, it should be dejected in +adversity, or over elevated in prosperity: to the world, if it would settle +itself in its vain delights and studies.” Many such partitions of love I +could repeat, and subdivisions, but least (which Scaliger objects to +Cardan, <span class="cite">Exercitat. 501.</span>) <a href="#note4488">[4488]</a>“I confound filthy burning lust with pure +and divine love,” I will follow that accurate division of Leon Hebreus, +dial. 2. betwixt Sophia and Philo, where he speaks of natural, sensible, +and rational love, and handleth each apart. Natural love or hatred, is that +sympathy or antipathy which is to be seen in animate and inanimate +creatures, in the four elements, metals, stones, <span lang="la">gravia tendunt deorsum</span>, +as a stone to his centre, fire upward, and rivers to the sea. The sun, +moon, and stars go still around, <a href="#note4489">[4489]</a><span lang="la">Amantes naturae, debita exercere</span>, +for love of perfection. This love is manifest, I say, in inanimate +creatures. How comes a loadstone to draw iron to it? jet chaff? the ground +to covet showers, but for love? No creature, S. Hierom concludes, is to be +found, <span lang="la">quod non aliquid amat</span>, no stock, no stone, that hath not some +feeling of love, 'Tis more eminent in plants, herbs, and is especially +observed in vegetables; as between the vine and elm a great sympathy, +between the vine and the cabbage, between the vine and the olive, <a href="#note4490">[4490]</a> +<span lang="la">Virgo fugit Bromium</span>, between the vine and bays a great antipathy, the +vine loves not the bay, <a href="#note4491">[4491]</a>“nor his smell, and will kill him, if he +grow near him;” the bur and the lentil cannot endure one another, the olive +<a href="#note4492">[4492]</a>and the myrtle embrace each other, in roots and branches if they +grow near. Read more of this in Picolomineus <span class="cite">grad. 7. cap. 1.</span> +Crescentius <span class="cite">lib. 5. de agric.</span> Baptista Porta <span class="cite">de mag. lib. 1. cap. de +plant. dodio et element. sym.</span> Fracastorius <span class="cite">de sym. et antip.</span> of the love +and hatred of planets, consult with every astrologer. Leon Hebreus gives +many fabulous reasons, and moraliseth them withal. + +<p>Sensible love is that of brute beasts, of which the same Leon Hebreus +<span class="cite">dial. 2.</span> assigns these causes. First for the pleasure they take in the +act of generation, male and female love one another. Secondly, for the +preservation of the species, and desire of young brood. Thirdly, for the +mutual agreement, as being of the same kind: <span lang="la">Sus sui, canis cani, bos +bovi, et asinus asino pulcherrimus videtur</span>, as Epicharmus held, and +according to that adage of Diogenianus, <span lang="la">Adsidet usque graculus apud +graculum</span>, they much delight in one another's company, <a href="#note4493">[4493]</a><span lang="la">Formicae +grata est formica, cicada cicadae</span>, and birds of a feather will gather +together. Fourthly, for custom, use, and familiarity, as if a dog be +trained up with a lion and a bear, contrary to their natures, they will +love each other. Hawks, dogs, horses, love their masters and keepers: many +stories I could relate in this kind, but see Gillius <span class="cite">de hist. anim. lib. +3. cap. 14.</span> those two Epistles of Lipsius, of dogs and horses, Agellius, +&c. Fifthly, for bringing up, as if a bitch bring up a kid, a hen +ducklings, a hedge-sparrow a cuckoo, &c. + +<p>The third kind is <span lang="la">Amor cognitionis</span>, as Leon calls it, rational love, +<span lang="la">Intellectivus amor</span>, and is proper to men, on which I must insist. This +appears in God, angels, men. God is love itself, the fountain of love, the +disciple of love, as Plato styles him; the servant of peace, the God of +love and peace; have peace with all men and God is with you. +<div class="poem" lang="la"> +<div class="line"><a href="#note4494">[4494]</a>———Quisquis veneratur Olympum,</div> +<div class="line">Ipse sibi mundum subjicit atque Deum.</div> +</div> +<a href="#note4495">[4495]</a>“By this love” (saith Gerson) “we purchase heaven,” and buy the +kingdom of God. This <a href="#note4496">[4496]</a>love is either in the Trinity itself (for the +Holy Ghost is the love of the Father and the Son, &c. <span class="bibcite">John iii. 35, and v. +20, and xiv. 31</span>), or towards us his creatures, as in making the world. +<span lang="la">Amor mundum fecit</span>, love built cities, <span lang="la">mundi anima</span>, invented arts, +sciences, and all <a href="#note4497">[4497]</a>good things, incites us to virtue and humanity, +combines and quickens; keeps peace on earth, quietness by sea, mirth in the +winds and elements, expels all fear, anger, and rusticity; <span lang="la">Circulus a bono +in bonum</span>, a round circle still from good to good; for love is the beginner +and end of all our actions, the efficient and instrumental cause, as our +poets in their symbols, impresses, <a href="#note4498">[4498]</a>emblems of rings, squares, &c., +shadow unto us, +<div class="poem" lang="la"> +<div class="line">Si rerum quaeris fuerit quis finis et ortus,</div> +<div class="line">Desine; nam causa est unica solus amor.</div> +</div> +<div class="poem"> +<div class="line">If first and last of anything you wit,</div> +<div class="line">Cease; love's the sole and only cause of it.</div> +</div> +Love, saith <a href="#note4499">[4499]</a>Leo, made the world, and afterwards in redeeming of it, +“God so loved the world, that he gave his only begotten son for it,” <span class="bibcite">John +iii. 16.</span> “Behold what love the Father hath showed on us, that we should be +called the sons of God,” <span class="bibcite">1 John iii. 1.</span> Or by His sweet Providence, in +protecting of it; either all in general, or His saints elect and church in +particular, whom He keeps as the apple of His eye, whom He loves freely, as +Hosea xiv. 5. speaks, and dearly respects, <a href="#note4500">[4500]</a><span lang="la">Charior est ipsis homo +quam sibi</span>. Not that we are fair, nor for any merit or grace of ours, for +we are most vile and base; but out of His incomparable love and goodness, +out of His Divine Nature. And this is that Homer's golden chain, which +reacheth down from heaven to earth, by which every creature is annexed, and +depends on his Creator. He made all, saith <a href="#note4501">[4501]</a>Moses, “and it was good;” +He loves it as good. + +<p>The love of angels and living souls is mutual amongst themselves, towards +us militant in the church, and all such as love God; as the sunbeams +irradiate the earth from those celestial thrones, they by their well wishes +reflect on us, <a href="#note4502">[4502]</a><span lang="la">in salute hominum promovenda alacres, et constantes +administri</span>, there is joy in heaven for every sinner that repenteth; they +pray for us, are solicitous for our good, <a href="#note4503">[4503]</a><span lang="la">Casti genii</span>. +<div class="poem" lang="la"> +<div class="line"><a href="#note4504">[4504]</a>Ubi regnat charitas, suave desiderium,</div> +<div class="line">Laetitiaque et amor Deo conjunctus.</div> +</div> +Love proper to mortal men is the third member of this subdivision, and the +subject of my following discourse. +</div> +</div> +<div class="member"> +<h3><a name="3.1.2"></a>MEMB. II.</h3> +<div class="subsection"> +<h4><a name="3.1.2.1"></a>SUBSECT. I.—<i>Love of Men, which varies as his Objects, Profitable, Pleasant, Honest</i>.</h4> + +<p>Valesius, <span class="cite">lib. 3. contr. 13</span>, defines this love which is in men, “to be +<a href="#note4505">[4505]</a>an affection of both powers, appetite and reason.” The rational +resides in the brain, the other in the liver (as before hath been said out +of Plato and others); the heart is diversely affected of both, and carried +a thousand ways by consent. The sensitive faculty most part overrules +reason, the soul is carried hoodwinked, and the understanding captive like +a beast. <a href="#note4506">[4506]</a>“The heart is variously inclined, sometimes they are merry, +sometimes sad, and from love arise hope and fear, jealousy, fury, +desperation.” Now this love of men is diverse, and varies, as the object +varies, by which they are enticed, as virtue, wisdom, eloquence, profit, +wealth, money, fame, honour, or comeliness of person, &c. Leon Hubreus, in +his first dialogue, reduceth them all to these three, <span lang="la">utile, jucundum, +honestum</span>, profitable, pleasant, honest; (out of Aristotle belike +<span class="cite">8. moral.</span>) of which he discourseth at large, and whatsoever is beautiful and +fair, is referred to them, or any way to be desired. <a href="#note4507">[4507]</a>“To profitable +is ascribed health, wealth, honour, &c., which is rather ambition, desire, +covetousness, than love:” friends, children, love of women, <a href="#note4508">[4508]</a>all +delightful and pleasant objects, are referred to the second. The love of +honest things consists in virtue and wisdom, and is preferred before that +which is profitable and pleasant: intellectual, about that which is honest. +<a href="#note4509">[4509]</a>St. Austin calls “profitable, worldly; pleasant, carnal; honest, +spiritual. <a href="#note4510">[4510]</a>Of and from all three, result charity, friendship, and +true love, which respects God and our neighbour.” Of each of these I will +briefly dilate, and show in what sort they cause melancholy. + +<p>Amongst all these fair enticing objects, which procure love, and bewitch +the soul of man, there is none so moving, so forcible as profit; and that +which carrieth with it a show of commodity. Health indeed is a precious +thing, to recover and preserve which we will undergo any misery, drink +bitter potions, freely give our goods: restore a man to his health, his +purse lies open to thee, bountiful he is, thankful and beholding to thee; +but give him wealth and honour, give him gold, or what shall be for his +advantage and preferment, and thou shalt command his affections, oblige him +eternally to thee, heart, hand, life, and all is at thy service, thou art +his dear and loving friend, good and gracious lord and master, his Mecaenas; +he is thy slave, thy vassal, most devote, affectioned, and bound in all +duty: tell him good tidings in this kind, there spoke an angel, a blessed +hour that brings in gain, he is thy creature, and thou his creator, he hugs +and admires thee; he is thine for ever. No loadstone so attractive as that +of profit, none so fair an object as this of gold; <a href="#note4511">[4511]</a>nothing wins a +man sooner than a good turn, bounty and liberality command body and soul: +<div class="poem" lang="la"> +<div class="couplet"> +<div class="line">Munera (crede mihi) placant hominesque deosque;</div> +<div class="line">Placatur donis Jupiter ipse datis.</div> +</div> +</div> +<div class="poem"> +<div class="line">Good turns doth pacify both God and men,</div> +<div class="line">And Jupiter himself is won by them.</div> +</div> +<p>Gold of all other is a most delicious object; a sweet light, a goodly +lustre it hath; <span lang="la">gratius aurum quam solem intuemur</span>, saith Austin, and we +had rather see it than the sun. Sweet and pleasant in getting, in keeping; +it seasons all our labours, intolerable pains we take for it, base +employments, endure bitter flouts and taunts, long journeys, heavy burdens, +all are made light and easy by this hope of gain: <span lang="la">At mihi plaudo ipse +domi, simul ac nummos contemplor in arca</span>. The sight of gold refresheth our +spirits, and ravisheth our hearts, as that Babylonian garment and <a href="#note4512">[4512]</a> +golden wedge did Achan in the camp, the very sight and hearing sets on fire +his soul with desire of it. It will make a man run to the antipodes, or +tarry at home and turn parasite, lie, flatter, prostitute himself, swear +and bear false witness; he will venture his body, kill a king, murder his +father, and damn his soul to come at it. <span lang="la">Formosior auri massa</span>, as <a href="#note4513">[4513]</a> +he well observed, the mass of gold is fairer than all your Grecian +pictures, that Apelles, Phidias, or any doting painter could ever make: we +are enamoured with it, +<div class="poem" lang="la"> +<div class="line"><a href="#note4514">[4514]</a>Prima fere vota, et cunctis notissima templis,</div> +<div class="line">Divitiae ut crescant.———</div> +</div> +All our labours, studies, endeavours, vows, prayers and wishes, are to get, +how to compass it. +<div class="poem" lang="la"> +<div class="line"><a href="#note4515">[4515]</a>Haec est illa cui famulatur maximus orbis,</div> +<div class="line">Diva potens rerum, domitrixque pecunia fati.</div> +</div> +“This is the great goddess we adore and worship; this is the sole object of +our desire.” If we have it, as we think, we are made for ever, thrice +happy, princes, lords, &c. If we lose it, we are dull, heavy, dejected, +discontent, miserable, desperate, and mad. Our estate and <span lang="la">bene esse</span> ebbs +and flows with our commodity; and as we are endowed or enriched, so are we +beloved and esteemed: it lasts no longer than our wealth; when that is +gone, and the object removed, farewell friendship: as long as bounty, good +cheer, and rewards were to be hoped, friends enough; they were tied to thee +by the teeth, and would follow thee as crows do a carcass: but when thy +goods are gone and spent, the lamp of their love is out, and thou shalt be +contemned, scorned, hated, injured. <a href="#note4516">[4516]</a>Lucian's Timon, when he lived in +prosperity, was the sole spectacle of Greece, only admired; who but Timon? +Everybody loved, honoured, applauded him, each man offered him his service, +and sought to be kin to him; but when his gold was spent, his fair +possessions gone, farewell Timon: none so ugly, none so deformed, so odious +an object as Timon, no man so ridiculous on a sudden, they gave him a penny +to buy a rope, no man would know him. + +<p>'Tis the general humour of the world, commodity steers our affections +throughout, we love those that are fortunate and rich, that thrive, or by +whom we may receive mutual kindness, hope for like courtesies, get any +good, gain, or profit; hate those, and abhor on the other side, which are +poor and miserable, or by whom we may sustain loss or inconvenience. And +even those that were now familiar and dear unto us, our loving and long +friends, neighbours, kinsmen, allies, with whom we have conversed, and +lived as so many Geryons for some years past, striving still to give one +another all good content and entertainment, with mutual invitations, +feastings, disports, offices, for whom we would ride, run, spend ourselves, +and of whom we have so freely and honourably spoken, to whom we have given +all those turgent titles, and magnificent eulogiums, most excellent and +most noble, worthy, wise, grave, learned, valiant, &c., and magnified +beyond measure: if any controversy arise between us, some trespass, injury, +abuse, some part of our goods be detained, a piece of land come to be +litigious, if they cross us in our suit, or touch the string of our +commodity, we detest and depress them upon a sudden: neither affinity, +consanguinity, or old acquaintance can contain us, but <a href="#note4517">[4517]</a><span lang="la">rupto jecore +exierit Caprificus</span>. A golden apple sets altogether by the ears, as if a +marrowbone or honeycomb were flung amongst bears: father and son, brother +and sister, kinsmen are at odds: and look what malice, deadly hatred can +invent, that shall be done, <span lang="la">Terrible, dirum, pestilens, atrox, ferum</span>, +mutual injuries, desire of revenge, and how to hurt them, him and his, are +all our studies. If our pleasures be interrupt, we can tolerate it: our +bodies hurt, we can put it up and be reconciled: but touch our commodities, +we are most impatient: fair becomes foul, the graces are turned to harpies, +friendly salutations to bitter imprecations, mutual feastings to plotting +villainies, minings and counterminings; good words to satires and +invectives, we revile <span lang="la">e contra</span>, nought but his imperfections are in our +eyes, he is a base knave, a devil, a monster, a caterpillar, a viper, a +hog-rubber, &c. <span lang="la">Desinit in piscem mulier formosa superne</span>;<a href="#note4518">[4518]</a> the scene +is altered on a sudden, love is turned to hate, mirth to melancholy: so +furiously are we most part bent, our affections fixed upon this object of +commodity, and upon money, the desire of which in excess is covetousness: +ambition tyranniseth over our souls, as <a href="#note4519">[4519]</a>I have shown, and in defect +crucifies as much, as if a man by negligence, ill husbandry, improvidence, +prodigality, waste and consume his goods and fortunes, beggary follows, and +melancholy, he becomes an abject, <a href="#note4520">[4520]</a>odious and “worse than an infidel, +in not providing for his family.” +</div> +<div class="subsection"> +<h4><a name="3.1.2.2"></a>SUBSECT. II.—<i>Pleasant Objects of Love</i>.</h4> + +<p>Pleasant objects are infinite, whether they be such as have life, or be +without life; inanimate are countries, provinces, towers, towns, cities, as +he said, <a href="#note4521">[4521]</a><span lang="la">Pulcherrimam insulam videmus, etiam cum non videmus</span> we +see a fair island by description, when we see it not. The <a href="#note4522">[4522]</a>sun never +saw a fairer city, Thessala Tempe, orchards, gardens, pleasant walks, +groves, fountains, &c. The heaven itself is said to be <a href="#note4523">[4523]</a>fair or foul: +fair buildings, <a href="#note4524">[4524]</a>fair pictures, all artificial, elaborate and curious +works, clothes, give an admirable lustre: we admire, and gaze upon them, +<span lang="la">ut pueri Junonis avem</span>, as children do on a peacock: a fair dog, a fair +horse and hawk, &c. <a href="#note4525">[4525]</a><span lang="la">Thessalus amat equum pullinum, buculum +Aegyptius, Lacedaemonius Catulum</span>, &c., such things we love, are most +gracious in our sight, acceptable unto us, and whatsoever else may cause +this passion, if it be superfluous or immoderately loved, as Guianerius +observes. These things in themselves are pleasing and good, singular +ornaments, necessary, comely, and fit to be had; but when we fix an +immoderate eye, and dote on them over much, this pleasure may turn to pain, +bring much sorrow and discontent unto us, work our final overthrow, and +cause melancholy in the end. Many are carried away with those bewitching +sports of gaming, hawking, hunting, and such vain pleasures, as <a href="#note4526">[4526]</a>I +have said: some with immoderate desire of fame, to be crowned in the +Olympics, knighted in the field, &c., and by these means ruinate +themselves. The lascivious dotes on his fair mistress, the glutton on his +dishes, which are infinitely varied to please the palate, the epicure on +his several pleasures, the superstitious on his idol, and fats himself with +future joys, as Turks feed themselves with an imaginary persuasion of a +sensual paradise: so several pleasant objects diversely affect diverse men. +But the fairest objects and enticings proceed from men themselves, which +most frequently captivate, allure, and make them dote beyond all measure +upon one another, and that for many respects: first, as some suppose, by +that secret force of stars, (<span lang="la">quod me tibi temperat astrum</span>?) They do +singularly dote on such a man, hate such again, and can give no reason for +it. <a href="#note4527">[4527]</a><span lang="la">Non amo te Sabidi</span>, &c. Alexander admired Ephestion, Adrian +Antinous, Nero Sporus, &c. The physicians refer this to their temperament, +astrologers to trine and sextile aspects, or opposite of their several +ascendants, lords of their genitures, love and hatred of planets; <a href="#note4528">[4528]</a> +Cicogna, to concord and discord of spirits; but most to outward graces. A +merry companion is welcome and acceptable to all men, and therefore, saith +<a href="#note4529">[4529]</a>Gomesius, princes and great men entertain jesters and players +commonly in their courts. But <a href="#note4530">[4530]</a><span lang="la">Pares cum paribus facillime +congregantur</span>, 'tis that <a href="#note4531">[4531]</a>similitude of manners, which ties most men +in an inseparable link, as if they be addicted to the same studies or +disports, they delight in one another's companies, “birds of a feather will +gather together:” if they be of divers inclinations, or opposite in +manners, they can seldom agree. Secondly, <a href="#note4532">[4532]</a>affability, custom, and +familiarity, may convert nature many times, though they be different in +manners, as if they be countrymen, fellow-students, colleagues, or have +been fellow-soldiers, <a href="#note4533">[4533]</a>brethren in affliction, (<a href="#note4534">[4534]</a><span lang="la">acerba +calamitatum societas, diversi etiam ingenii homines conjungit</span>) affinity, +or some such accidental occasion, though they cannot agree amongst +themselves, they will stick together like burrs, and bold against a third; +so after some discontinuance, or death, enmity ceaseth; or in a foreign +place: +<div class="poem" lang="la"> +<div class="line">Pascitur in vivis livor, post fata quiescit:</div> +<div class="line">Et cecidere odia, et tristes mors obruit iras.</div> +</div> +A third cause of love and hate, may be mutual offices, <span lang="la">acceptum +beneficium</span>, <a href="#note4535">[4535]</a>commend him, use him kindly, take his part in a +quarrel, relieve him in his misery, thou winnest him for ever; do the +opposite, and be sure of a perpetual enemy. Praise and dispraise of each +other, do as much, though unknown, as <a href="#note4536">[4536]</a>Schoppius by Scaliger and +Casaubonus: <span lang="la">mulus mulum scabit</span>; who but Scaliger with him? what +encomiums, epithets, eulogiums? <span lang="la">Antistes sapientiae, perpetuus dictator, +literarum ornamentum, Europae miraculum</span>, noble Scaliger, <a href="#note4537">[4537]</a> +<span lang="la">incredibilis ingenii praestantia, &c., diis potius quam hominibus per +omnia comparandus, scripta ejus aurea ancylia de coelo delapsa poplitibus +veneramur flexis</span>, &c.,<a href="#note4538">[4538]</a> but when they began to vary, none so absurd +as Scaliger, so vile and base, as his books <span class="cite">de Burdonum familia</span>, and other +satirical invectives may witness, Ovid, <span class="cite">in Ibin</span>, Archilocus himself was +not so bitter. Another great tie or cause of love, is consanguinity: +parents are clear to their children, children to their parents, brothers +and sisters, cousins of all sorts, as a hen and chickens, all of a knot: +every crow thinks her own bird fairest. Many memorable examples are in this +kind, and 'tis <span lang="la">portenti simile</span>, if they do not: <a href="#note4539">[4539]</a>“a mother cannot +forget her child:” Solomon so found out the true owner; love of parents may +not be concealed, 'tis natural, descends, and they that are inhuman in this +kind, are unworthy of that air they breathe, and of the four elements; yet +many unnatural examples we have in this rank, of hard-hearted parents, +disobedient children, of <a href="#note4540">[4540]</a>disagreeing brothers, nothing so common. +The love of kinsmen is grown cold, <a href="#note4541">[4541]</a>“many kinsmen” (as the saying is) +“few friends;” if thine estate be good, and thou able, <span lang="la">par pari referre</span>, +to requite their kindness, there will be mutual correspondence, otherwise +thou art a burden, most odious to them above all others. The last object +that ties man and man, is comeliness of person, and beauty alone, as men +love women with a wanton eye: which <span lang="gr">κατ' ἐξοχὴν</span> is termed +heroical, or love-melancholy. Other loves (saith Picolomineus) are so +called with some contraction, as the love of wine, gold, &c., but this of +women is predominant in a higher strain, whose part affected is the liver, +and this love deserves a longer explication, and shall be dilated apart in +the next section. +</div> +<div class="subsection"> +<h4><a name="3.1.2.3"></a>SUBSECT. III.—<i>Honest Objects of Love</i>.</h4> + +<p>Beauty is the common object of all love, <a href="#note4542">[4542]</a>“as jet draws a straw, so +doth beauty love:” virtue and honesty are great motives, and give as fair a +lustre as the rest, especially if they be sincere and right, not fucate, +but proceeding from true form, and an incorrupt judgment; those two Venus' +twins, Eros and Anteros, are then most firm and fast. For many times +otherwise men are deceived by their flattering gnathos, dissembling +camelions, outsides, hypocrites that make a show of great love, learning, +pretend honesty, virtue, zeal, modesty, with affected looks and counterfeit +gestures: feigned protestations often steal away the hearts and favours of +men, and deceive them, <span lang="la">specie virtutis et umbra</span>, when as <span lang="la">revera</span> and +indeed, there is no worth or honesty at all in them, no truth, but mere +hypocrisy, subtlety, knavery, and the like. As true friends they are, as he +that Caelius Secundus met by the highway side; and hard it is in this +temporising age to distinguish such companions, or to find them out. Such +gnathos as these for the most part belong to great men, and by this glozing +flattery, affability, and such like philters, so dive and insinuate into +their favours, that they are taken for men of excellent worth, wisdom, +learning, demigods, and so screw themselves into dignities, honours, +offices; but these men cause harsh confusion often, and as many times stirs +as Rehoboam's counsellors in a commonwealth, overthrew themselves and +others. Tandlerus and some authors make a doubt, whether love and hatred +may be compelled by philters or characters; Cardan and Marbodius, by +precious stones and amulets; astrologers by election of times, &c. as +<a href="#note4543">[4543]</a>I shall elsewhere discuss. The true object of this honest love is +virtue, wisdom, honesty, <a href="#note4544">[4544]</a>real worth, <span lang="la">Interna forma</span>, and this love +cannot deceive or be compelled, <span lang="la">ut ameris amabilis esto</span>, love itself is +the most potent philtrum, virtue and wisdom, <span lang="la">gratia gratum faciens</span>, the +sole and only grace, not counterfeit, but open, honest, simple, naked, +<a href="#note4545">[4545]</a>“descending from heaven,” as our apostle hath it, an infused habit +from God, which hath given several gifts, as wit, learning, tongues, for +which they shall be amiable and gracious, <span class="bibcite">Eph. iv. 11.</span> as to Saul stature and +a goodly presence, <span class="bibcite">1 Sam. ix. 1.</span> Joseph found favour in Pharaoh's court, +<span class="bibcite">Gen. xxxix</span>, for <a href="#note4546">[4546]</a>his person; and Daniel with the princes of the +eunuchs, <span class="bibcite">Dan. xix. 19.</span> Christ was gracious with God and men, <span class="bibcite">Luke ii. 52.</span> +There is still some peculiar grace, as of good discourse, eloquence, wit, +honesty, which is the <span lang="la">primum mobile</span>, first mover, and a most forcible +loadstone to draw the favours and good wills of men's eyes, ears, and +affections unto them. When “Jesus spake, they were all astonished at his +answers,” (<span class="bibcite">Luke ii. 47.</span>) “and wondered at his gracious words which proceeded +from his mouth.” An orator steals away the hearts of men, and as another +Orpheus, <span lang="la">quo vult, unde vult</span>, he pulls them to him by speech alone: a +sweet voice causeth admiration; and he that can utter himself in good +words, in our ordinary phrase, is called a proper man, a divine spirit. For +which cause belike, our old poets, <span lang="la">Senatus populusque poetarum</span>, made +Mercury the gentleman-usher to the Graces, captain of eloquence, and those +charities to be Jupiter's and Eurymone's daughters, descended from above. +Though they be otherwise deformed, crooked, ugly to behold, those good +parts of the mind denominate them fair. Plato commends the beauty of +Socrates; yet who was more grim of countenance, stern and ghastly to look +upon? So are and have been many great philosophers, as <a href="#note4547">[4547]</a>Gregory +Nazianzen observes, “deformed most part in that which is to be seen with +the eyes, but most elegant in that which is not to be seen.” <span lang="la">Saepe sub +attrita latitat sapientia veste</span>. Aesop, Democritus, Aristotle, Politianus, +Melancthon, Gesner, &c. withered old men, <span lang="la">Sileni Alcibiadis</span>, very harsh +and impolite to the eye; but who were so terse, polite, eloquent, generally +learned, temperate and modest? No man then living was so fair as +Alcibiades, so lovely <span lang="la">quo ad superficiem</span>, to the eye, as <a href="#note4548">[4548]</a>Boethius +observes, but he had <span lang="la">Corpus turpissimum interne</span>, a most deformed soul; +honesty, virtue, fair conditions, are great enticers to such as are well +given, and much avail to get the favour and goodwill of men. Abdolominus +in Curtius, a poor man, (but which mine author notes, <a href="#note4549">[4549]</a>“the cause of +this poverty was his honesty”) for his modesty and continency from a +private person (for they found him digging in his garden) was saluted king, +and preferred before all the magnificoes of his time, <span lang="la">injecta ei vestis +purpura auroque distincta</span>, “a purple embroidered garment was put upon him, +<a href="#note4550">[4550]</a>and they bade him wash himself, and, as he was worthy, take upon him +the style and spirit of a king,” continue his continency and the rest of +his good parts. Titus Pomponius Atticus, that noble citizen of Rome, was so +fair conditioned, of so sweet a carriage, that he was generally beloved of +all good men, of Caesar, Pompey, Antony, Tully, of divers sects, &c. +<span lang="la">multas haereditates</span> (<a href="#note4551">[4551]</a>Cornelius Nepos writes) <span lang="la">sola bonitate +consequutus. Operae, pretium audire</span>, &c. It is worthy of your attention, +Livy cries, <a href="#note4552">[4552]</a>“you that scorn all but riches, and give no esteem to +virtue, except they be wealthy withal, Q. Cincinnatus had but four acres, +and by the consent of the senate was chosen dictator of Rome.” Of such +account were Cato, Fabricius, Aristides, Antonius, Probus, for their +eminent worth: so Caesar, Trajan, Alexander, admired for valour, <a href="#note4553">[4553]</a> +Haephestion loved Alexander, but Parmenio the king: <span lang="la">Titus deliciae humani +generis</span>, and which Aurelius Victor hath of Vespasian, the darling of his +time, as <a href="#note4554">[4554]</a>Edgar Etheling was in England, for his <a href="#note4555">[4555]</a>excellent +virtues: their memory is yet fresh, sweet, and we love them many ages +after, though they be dead: <span lang="la">Suavem memoriam sui reliquit</span>, saith Lipsius +of his friend, living and dead they are all one. <a href="#note4556">[4556]</a>“I have ever loved +as thou knowest” (so Tully wrote to Dolabella) “Marcus Brutus for his great +wit, singular honesty, constancy, sweet conditions; and believe it” <a href="#note4557">[4557]</a> +“there is nothing so amiable and fair as virtue.” “I <a href="#note4558">[4558]</a>do mightily love +Calvisinus,” (so Pliny writes to Sossius) “a most industrious, eloquent, +upright man, which is all in all with me:” the affection came from his good +parts. And as St. Austin comments on the 84th Psalm, <a href="#note4559">[4559]</a>“there is a +peculiar beauty of justice, and inward beauty, which we see with the eyes +of our hearts, love, and are enamoured with, as in martyrs, though their +bodies be torn in pieces with wild beasts, yet this beauty shines, and we +love their virtues.” The <a href="#note4560">[4560]</a>stoics are of opinion that a wise man is +only fair; and Cato in Tully <span class="cite">3 de Finibus</span> contends the same, that the +lineaments of the mind are far fairer than those of the body, incomparably +beyond them: wisdom and valour according to <a href="#note4561">[4561]</a>Xenophon, especially +deserve the name of beauty, and denominate one fair, <span lang="la">et incomparabiliter +pulchrior est</span> (as Austin holds) <span lang="la">veritas Christianorum quam Helena +Graecorum</span>. “Wine is strong, the king is strong, women are strong, but +truth overcometh all things,” <span class="bibcite">Esd. i. 3, 10, 11, 12.</span> “Blessed is the man +that findeth wisdom, and getteth understanding, for the merchandise thereof +is better than silver, and the gain thereof better than gold: it is more +precious than pearls, and all the things thou canst desire are not to be +compared to her,” <span class="bibcite">Prov. ii. 13, 14, 15</span>, a wise, true, just, upright, and +good man, I say it again, is only fair: <a href="#note4562">[4562]</a>it is reported of Magdalene +Queen of France, and wife to Lewis 11th, a Scottish woman by birth, that +walking forth in an evening with her ladies, she spied M. Alanus, one of +the king's chaplains, a silly, old, <a href="#note4563">[4563]</a>hard-favoured man fast asleep in +a bower, and kissed him sweetly; when the young ladies laughed at her for +it, she replied, that it was not his person that she did embrace and +reverence, but, with a platonic love, the divine beauty of <a href="#note4564">[4564]</a>his soul. +Thus in all ages virtue hath been adored, admired, a singular lustre hath +proceeded from it: and the more virtuous he is, the more gracious, the more +admired. No man so much followed upon earth as Christ himself: and as the +Psalmist saith, <span class="bibcite">xlv. 2</span>, “He was fairer than the sons of men.” Chrysostom +<span class="cite">Hom. 8 in Mat.</span> Bernard <span class="cite">Ser. 1. de omnibus sanctis</span>; Austin, +Cassiodore, <span class="cite">Hier. in 9 Mat.</span> interpret it of the <a href="#note4565">[4565]</a>beauty of his +person; there was a divine majesty in his looks, it shined like lightning +and drew all men to it: but Basil, <span class="cite">Cyril, lib. 6. super. 55. Esay.</span> +Theodoret, Arnobius, &c. of the beauty of his divinity, justice, grace, +eloquence, &c. Thomas <span class="cite">in Psal. xliv.</span> of both; and so doth Baradius and +Peter Morales, <span class="cite">lib de pulchritud. Jesu et Mariae</span>, adding as much of Joseph +and the Virgin Mary,—<span lang="la">haec alias forma praecesserit omnes</span>, <a href="#note4566">[4566]</a>according +to that prediction of Sibylla Cumea. Be they present or absent, near us, or +afar off, this beauty shines, and will attract men many miles to come and +visit it. Plato and Pythagoras left their country, to see those wise +Egyptian priests: Apollonius travelled into Ethiopia, Persia, to consult +with the Magi, Brachmanni, gymnosophists. The Queen of Sheba came to visit +Solomon; and “many,” saith <a href="#note4567">[4567]</a>Hierom, “went out of Spain and remote +places a thousand miles, to behold that eloquent Livy:” <a href="#note4568">[4568]</a><span lang="la">Multi Romam +non ut urbem pulcherrimam, aut urbis et orbis dominum Octavianum, sed ut +hunc unum inviserent audirentque, a Gadibus profecti sunt.</span> No beauty +leaves such an impression, strikes so deep <a href="#note4569">[4569]</a>, or links the souls of +men closer than virtue. +<div class="poem" lang="la"> +<div class="line"><a href="#note4570">[4570]</a>Non per deos aut pictor posset,</div> +<div class="line">Aut statuarius ullus fingere</div> +<div class="line">Talem pulchritudinem qualem virtus habet;</div> +</div> +“no painter, no graver, no carver can express virtue's lustre, or those +admirable rays that come from it, those enchanting rays that enamour +posterity, those everlasting rays that continue to the world's end.” Many, +saith Phavorinus, that loved and admired Alcibiades in his youth, knew not, +cared not for Alcibiades a man, <span lang="la">nunc intuentes quaerebant Alcibiadem</span>; but +the beauty of Socrates is still the same; <a href="#note4571">[4571]</a>virtue's lustre never +fades, is ever fresh and green, <span lang="la">semper viva</span> to all succeeding ages, and a +most attractive loadstone, to draw and combine such as are present. For +that reason belike, Homer feigns the three Graces to be linked and tied +hand in hand, because the hearts of men are so firmly united with such +graces. <a href="#note4572">[4572]</a>“O sweet bands (Seneca exclaims), which so happily combine, +that those which are bound by them love their binders, desiring withal much +more harder to be bound,” and as so many Geryons to be united into one. For +the nature of true friendship is to combine, to be like affected, of one +mind, +<div class="poem" lang="la"> +<div class="line"><a href="#note4573">[4573]</a>Velle et nolle ambobus idem, satiataque toto</div> +<div class="line">Mens aevo———</div> +</div> +as the poet saith, still to continue one and the same. And where this love +takes place there is peace and quietness, a true correspondence, perfect +amity, a diapason of vows and wishes, the same opinions, as between <a href="#note4574">[4574]</a> +David and Jonathan, Damon and Pythias, Pylades and Orestes, <a href="#note4575">[4575]</a>Nysus +and Euryalus, Theseus and Pirithous, <a href="#note4576">[4576]</a>they will live and die +together, and prosecute one another with good turns. <a href="#note4577">[4577]</a><span lang="la">Nam vinci in +amore turpissimum putant</span>, not only living, but when their friends are +dead, with tombs and monuments, nenias, epitaphs elegies, inscriptions, +pyramids, obelisks, statues, images, pictures, histories, poems, annals, +feasts, anniversaries, many ages after (as Plato's scholars did) they will +<span lang="la">parentare</span> still, omit no good office that may tend to the preservation of +their names, honours, and eternal memory. <a href="#note4578">[4578]</a><span lang="la">Illum coloribus, illum +cera, illum aere</span>, &c. “He did express his friends in colours, in wax, in +brass, in ivory, marble, gold, and silver” (as Pliny reports of a citizen in +Rome), “and in a great auditory not long since recited a just volume of his +life.” In another place, <a href="#note4579">[4579]</a>speaking of an epigram which Martial had +composed in praise of him, <a href="#note4580">[4580]</a>“He gave me as much as he might, and +would have done more if he could: though what can a man give more than +honour, glory, and eternity?” But that which he wrote peradventure will not +continue, yet he wrote it to continue. 'Tis all the recompense a poor +scholar can make his well-deserving patron, Mecaenas, friend, to mention +him in his works, to dedicate a book to his name, to write his life, &c., +as all our poets, orators, historiographers have ever done, and the +greatest revenge such men take of their adversaries, to persecute them with +satires, invectives, &c., and 'tis both ways of great moment, as <a href="#note4581">[4581]</a> +Plato gives us to understand. Paulus Jovius, in the fourth book of the life +and deeds of Pope Leo Decimus, his noble patron, concludes in these words, +<a href="#note4582">[4582]</a>“Because I cannot honour him as other rich men do, with like +endeavour, affection, and piety, I have undertaken to write his life; since +my fortunes will not give me leave to make a more sumptuous monument, I +will perform those rites to his sacred ashes, which a small, perhaps, but a +liberal wit can afford.” But I rove. Where this true love is wanting, there +can be no firm peace, friendship from teeth outward, counterfeit, or for +some by-respects, so long dissembled, till they have satisfied their own +ends, which, upon every small occasion, breaks out into enmity, open war, +defiance, heart-burnings, whispering, calumnies, contentions, and all +manner of bitter melancholy discontents. And those men which have no other +object of their love, than greatness, wealth, authority, &c., are rather +feared than beloved; <span lang="la">nec amant quemquam, nec amantur ab ullo</span>: and +howsoever borne with for a time, yet for their tyranny and oppression, +griping, covetousness, currish hardness, folly, intemperance, imprudence, +and such like vices, they are generally odious, abhorred of all, both God +and men. +<div class="poem" lang="la"> +<div class="line">Non uxor salvum te vult, non filius, omnes</div> +<div class="line">Vicini oderunt,———</div> +</div> +“wife and children, friends, neighbours, all the world forsakes them, would +feign be rid of them,” and are compelled many times to lay violent hands on +them, or else God's judgments overtake them: instead of graces, come +furies. So when fair <a href="#note4583">[4583]</a>Abigail, a woman of singular wisdom, was +acceptable to David, Nabal was churlish and evil-conditioned; and therefore +<a href="#note4584">[4584]</a>Mordecai was received, when Haman was executed, Haman the favourite, +“that had his seat above the other princes, to whom all the king's servants +that stood in the gates, bowed their knees and reverenced.” Though they +flourished many times, such hypocrites, such temporising foxes, and blear +the world's eyes by flattery, bribery, dissembling their natures, or other +men's weakness, that cannot so apprehend their tricks, yet in the end they +will be discerned, and precipitated in a moment: “surely,” saith David, +“thou hast set them in slippery places,” <span class="bibcite">Psal. xxxvii. 5.</span> as so many Sejani, +they will come down to the Gemonian scales; and as Eusebius in <a href="#note4585">[4585]</a> +Ammianus, that was in such authority, <span lang="la">ad jubendum Imperatorem</span>, be cast +down headlong on a sudden. Or put case they escape, and rest unmasked to +their lives' end, yet after their death their memory stinks as a snuff of a +candle put out, and those that durst not so much as mutter against them in +their lives, will prosecute their name with satires, libels, and bitter +imprecations, they shall <span lang="la">male audire</span> in all succeeding ages, and be +odious to the world's end. +</div> +</div> +<div class="member"> +<h3><a name="3.1.3"></a>MEMB. III.</h3> +<h4><i>Charity composed of all three Kinds, Pleasant, Profitable, Honest</i>.</h4> + +<p>Besides this love that comes from profit, pleasant, honest (for one good +turn asks another in equity), that which proceeds from the law of nature, +or from discipline and philosophy, there is yet another love compounded of +all these three, which is charity, and includes piety, dilection, +benevolence, friendship, even all those virtuous habits; for love is the +circle equant of all other affections, of which Aristotle dilates at large +in his Ethics, and is commanded by God, which no man can well perform, but +he that is a Christian, and a true regenerate man; this is,<a href="#note4586">[4586]</a>“To love +God above all, and our neighbour as ourself;” for this love is <span lang="la">lychnus +accendens et accensus</span>, a communicating light, apt to illuminate itself as +well as others. All other objects are fair, and very beautiful, I confess; +kindred, alliance, friendship, the love that we owe to our country, nature, +wealth, pleasure, honour, and such moral respects, &c., of which read +<a href="#note4587">[4587]</a>copious Aristotle in his morals; a man is beloved of a man, in that +he is a man; but all these are far more eminent and great, when they shall +proceed from a sanctified spirit, that hath a true touch of religion, and a +reference to God. Nature binds all creatures to love their young ones; a +hen to preserve her brood will run upon a lion, a hind will fight with a +bull, a sow with a bear, a silly sheep with a fox. So the same nature +urgeth a man to love his parents, (<a href="#note4588">[4588]</a><span lang="la">dii me pater omnes oderint, ni +te magis quam oculos amem meos!</span>) and this love cannot be dissolved, as +Tully holds, <a href="#note4589">[4589]</a>“without detestable offence:” but much more God's +commandment, which enjoins a filial love, and an obedience in this kind. +<a href="#note4590">[4590]</a>“The love of brethren is great, and like an arch of stones, where if +one be displaced, all comes down,” no love so forcible and strong, honest, +to the combination of which, nature, fortune, virtue, happily concur; yet +this love comes short of it. <a href="#note4591">[4591]</a><span lang="la">Dulce et decorum pro patria mori</span>, +<a href="#note4592">[4592]</a>it cannot be expressed, what a deal of charity that one name of +country contains. <span lang="la">Amor laudis et patriae pro stipendio est</span>; the Decii did +<span lang="la">se devovere</span>, Horatii, Curii, Scaevola, Regulus, Codrus, sacrifice +themselves for their country's peace and good. +<div class="poem" lang="la"> +<div class="line"><a href="#note4593">[4593]</a>Una dies Fabios ad bellum miserat omnes,</div> +<div class="line">Ad bellum missos perdidit una dies.</div> +</div> +<div class="poem"> +<div class="line">One day the Fabii stoutly warred,</div> +<div class="line">One day the Fabii were destroyed.</div> +</div> +Fifty thousand Englishmen lost their lives willingly near Battle Abbey, in +defence of their country. <a href="#note4594">[4594]</a>P. Aemilius <span class="cite">l. 6.</span> speaks of six senators +of Calais, that came with halters in their hands to the king of England, to +die for the rest. This love makes so many writers take such pains, so many +historiographers, physicians, &c., or at least, as they pretend, for common +safety, and their country's benefit. <a href="#note4595">[4595]</a><span lang="la">Sanctum nomen amiciticae, +sociorum communio sacra</span>; friendship is a holy name, and a sacred communion +of friends. <a href="#note4596">[4596]</a>“As the sun is in the firmament, so is friendship in the +world,” a most divine and heavenly band. As nuptial love makes, this +perfects mankind, and is to be preferred (if you will stand to the judgment +of <a href="#note4597">[4597]</a>Cornelius Nepos) before affinity or consanguinity; <span lang="la">plus in +amiciticia valet similitudo morum, quam affinitas</span>, &c., the cords of love +bind faster than any other wreath whatsoever. Take this away, and take all +pleasure, joy, comfort, happiness, and true content out of the world; 'tis +the greatest tie, the surest indenture, strongest band, and, as our modern +Maro decides it, is much to be preferred before the rest. +<div class="poem"> +<div class="stanza"> +<div class="line"><a href="#note4598">[4598]</a>Hard is the doubt, and difficult to deem,</div> +<div class="line">When all three kinds of love together meet;</div> +<div class="line">And do dispart the heart with power extreme,</div> +<div class="line">Whether shall weigh the balance down; to wit,</div> +<div class="line">The dear affection unto kindred sweet,</div> +<div class="line">Or raging fire of love to women kind,</div> +<div class="line">Or zeal of friends, combin'd by virtues meet;</div> +<div class="line">But of them all the band of virtuous mind,</div> +<div class="line">Methinks the gentle heart should most assured bind.</div> +</div> +<div class="stanza"> +<div class="line">For natural affection soon doth cease,</div> +<div class="line">And quenched is with Cupid's greater flame;</div> +<div class="line">But faithful friendship doth them both suppress,</div> +<div class="line">And them with mastering discipline doth tame,</div> +<div class="line">Through thoughts aspiring to eternal fame.</div> +<div class="line">For as the soul doth rule the earthly mass,</div> +<div class="line">And all the service of the body frame,</div> +<div class="line">So love of soul doth love of body pass,</div> +<div class="line">No less than perfect gold surmounts the meanest brass.</div> +</div> +</div> +<p><a href="#note4599">[4599]</a>A faithful friend is better than <a href="#note4600">[4600]</a>gold, a medicine of misery, +<a href="#note4601">[4601]</a>an only possession; yet this love of friends, nuptial, heroical, +profitable, pleasant, honest, all three loves put together, are little +worth, if they proceed not from a true Christian illuminated soul, if it be +not done <span lang="la">in ordine ad Deum</span> for God's sake. “Though I had the gift of +prophecy, spake with tongues of men and angels, though I feed the poor with +all my goods, give my body to be burned, and have not this love, it +profiteth me nothing,” <span class="bibcite">1 Cor. xiii. 1, 3.</span> 'tis <span lang="la">splendidum peccatum</span>, +without charity. This is an all-apprehending love, a deifying love, a +refined, pure, divine love, the quintessence of all love, the true +philosopher's stone, <span lang="la">Non potest enim</span>, as <a href="#note4602">[4602]</a>Austin infers, <span lang="la">veraciter +amicus esse hominis, nisi fuerit ipsius primitus veritatis</span>, He is no true +friend that loves not God's truth. And therefore this is true love indeed, +the cause of all good to mortal men, that reconciles all creatures, and +glues them together in perpetual amity and firm league; and can no more +abide bitterness, hate, malice, than fair and foul weather, light and +darkness, sterility and plenty may be together; as the sun in the firmament +(I say), so is love in the world; and for this cause 'tis love without an +addition, love <span lang="gr">κατ' ἐξοχὴν</span>, love of God, and love of men. <a href="#note4603">[4603]</a>“The love of God +begets the love of man; and by this love of our neighbour, the love of God +is nourished and increased.” By this happy union of love, <a href="#note4604">[4604]</a>“all +well-governed families and cities are combined, the heavens annexed, and +divine souls complicated, the world itself composed, and all that is in it +conjoined in God, and reduced to one.” <a href="#note4605">[4605]</a>“This love causeth true and +absolute virtues, the life, spirit, and root of every virtuous action, it +finisheth prosperity, easeth adversity, corrects all natural encumbrances,” +inconveniences, sustained by faith and hope, which with this our love make +an indissoluble twist, a Gordian knot, an equilateral triangle, “and yet the +greatest of them is love,” <span class="bibcite">1 Cor. xiii. 13</span>, <a href="#note4606">[4606]</a>“which inflames our +souls with a divine heat, and being so inflamed, purged, and so purgeth, +elevates to God, makes an atonement, and reconciles us unto him.” <a href="#note4607">[4607]</a> +“That other love infects the soul of man, this cleanseth; that depresses, +this rears; that causeth cares and troubles, this quietness of mind; this +informs, that deforms our life; that leads to repentance, this to heaven.” +For if once we be truly linked and touched with this charity, we shall love +God above all, our neighbour as ourself, as we are enjoined, <span class="bibcite">Mark xii. 31.</span> +<span class="bibcite">Matt. xix. 19.</span> perform those duties and exercises, even all the operations +of a good Christian. + +<p>“This love suffereth long, it is bountiful, envieth not, boasteth not +itself, is not puffed up, it deceiveth not, it seeketh not his own things, +is not provoked to anger, it thinketh not evil, it rejoiceth not in +iniquity, but in truth. It suffereth all things, believeth all things, +hopeth all things,” <span class="bibcite">1 Cor. xiii. 4, 5, 6, 7</span>; “it covereth all trespasses,” +<span class="bibcite">Prov, x. 12</span>; “a multitude of sins,” <span class="bibcite">1 Pet. 4</span>, as our Saviour told the woman +in the Gospel, that washed his feet, “many sins were forgiven her, for she +loved much,” <span class="bibcite">Luke vii. 47</span>; “it will defend the fatherless and the widow,” +<span class="bibcite">Isa. i. 17</span>; “will seek no revenge, or be mindful of wrong,” <span class="bibcite">Levit. xix. 18</span>; +“will bring home his brother's ox if he go astray, as it is commanded,” +<span class="bibcite">Deut. xxii. 1</span>; “will resist evil, give to him that asketh, and not turn +from him that borroweth, bless them that curse him, love his enemy,” <span class="bibcite">Matt. +v</span>; “bear his brother's burthen,” <span class="bibcite">Gal. vi. 7.</span> He that so loves will be +hospitable, and distribute to the necessities of the saints; he will, if it +be possible, have peace with all men, “feed his enemy if he be hungry, if +he be athirst give him drink;” he will perform those seven works of mercy, +“he will make himself equal to them of the lower sort, rejoice with them +that rejoice, weep with them that weep,” <span class="bibcite">Rom. xii</span>; he will speak truth to +his neighbour, be courteous and tender-hearted, “forgiving others for +Christ's sake, as God forgave him,” <span class="bibcite">Eph. iv. 32</span>; “he will be like minded,” +<span class="bibcite">Phil. ii. 2.</span> “Of one judgment; be humble, meek, long-suffering,” <span class="bibcite">Colos. +iii.</span> “Forbear, forget and forgive,” <span class="bibcite">xii. 13. 23.</span> and what he doth shall be +heartily done to God, and not to men. “Be pitiful and courteous,” <span class="bibcite">1 Pet. +iii.</span> “Seek peace and follow it.” He will love his brother, not in word and +tongue, but in deed and truth, <span class="bibcite">John iii. 18.</span> “and he that loves God, Christ +will love him that is begotten of him,” <span class="bibcite">John v. 1</span>, &c. Thus should we +willingly do, if we had a true touch of this charity, of this divine love, +if we could perform this which we are enjoined, forget and forgive, and +compose ourselves to those Christian laws of love. +<div class="poem" lang="la"> +<div class="line"><a href="#note4608">[4608]</a>O felix hominum genus,</div> +<div class="line">Si vestros animos amor</div> +<div class="line">Quo coelum regitur regat!</div> +</div> +“Angelical souls, how blessed, how happy should we be, so loving, how might +we triumph over the devil, and have another heaven upon earth!” + +<p>But this we cannot do; and which is the cause of all our woes, miseries, +discontent, melancholy, <a href="#note4609">[4609]</a>want of this charity. We do <span lang="la">invicem +angariare</span>, contemn, consult, vex, torture, molest, and hold one another's +noses to the grindstone hard, provoke, rail, scoff, calumniate, challenge, +hate, abuse (hard-hearted, implacable, malicious, peevish, inexorable as we +are), to satisfy our lust or private spleen, for <a href="#note4610">[4610]</a>toys, trifles, and +impertinent occasions, spend ourselves, goods, friends, fortunes, to be +revenged on our adversary, to ruin him and his. 'Tis all our study, +practice, and business how to plot mischief, mine, countermine, defend and +offend, ward ourselves, injure others, hurt all; as if we were born to do +mischief, and that with such eagerness and bitterness, with such rancour, +malice, rage, and fury, we prosecute our intended designs, that neither +affinity or consanguinity, love or fear of God or men can contain us: no +satisfaction, no composition will be accepted, no offices will serve, no +submission; though he shall upon his knees, as Sarpedon did to Glaucus in +Homer, acknowledging his error, yield himself with tears in his eyes, beg +his pardon, we will not relent, forgive, or forget, till we have confounded +him and his, “made dice of his bones,” as they say, see him rot in prison, +banish his friends, followers, <span lang="la">et omne invisum genus</span>, rooted him out and +all his posterity. Monsters of men as we are, dogs, wolves, <a href="#note4611">[4611]</a>tigers, +fiends, incarnate devils, we do not only contend, oppress, and tyrannise +ourselves, but as so many firebrands, we set on, and animate others: our +whole life is a perpetual combat, a conflict, a set battle, a snarling fit. +<span lang="la">Eris dea</span> is settled in our tents, <a href="#note4612">[4612]</a><span lang="la">Omnia de lite</span>, opposing wit to +wit, wealth to wealth, strength to strength, fortunes to fortunes, friends +to friends, as at a sea-fight, we turn our broadsides, or two millstones +with continual attrition, we fire ourselves, or break another's backs, and +both are ruined and consumed in the end. Miserable wretches, to fat and +enrich ourselves, we care not how we get it, <span lang="la">Quocunque modo rem</span>; how many +thousands we undo, whom we oppress, by whose ruin and downfall we arise, +whom we injure, fatherless children, widows, common societies, to satisfy +our own private lust. Though we have myriads, abundance of wealth and +treasure, (pitiless, merciless, remorseless, and uncharitable in the +highest degree), and our poor brother in need, sickness, in great +extremity, and now ready to be starved for want of food, we had rather, as +the fox told the ape, his tail should sweep the ground still, than cover +his buttocks; rather spend it idly, consume it with dogs, hawks, hounds, +unnecessary buildings, in riotous apparel, ingurgitate, or let it be lost, +than he should have part of it; <a href="#note4613">[4613]</a>rather take from him that little +which he hath, than relieve him. + +<p>Like the dog in the manger, we neither use it ourselves, let others make +use of or enjoy it; part with nothing while we live: for want of disposing +our household, and setting things in order, set all the world together by +the ears after our death. Poor Lazarus lies howling at his gates for a few +crumbs, he only seeks chippings, offals; let him roar and howl, famish, and +eat his own flesh, he respects him not. A poor decayed kinsman of his sets +upon him by the way in all his jollity, and runs begging bareheaded by him, +conjuring by those former bonds of friendship, alliance, consanguinity, +&c., uncle, cousin, brother, father, +<div class="poem" lang="la"> +<div class="line">———Per ego has lachrymas, dextramque tuam te,</div> +<div class="line">Si quidquam de te merui, fuit aut tibi quidquam</div> +<div class="line">Dulce meum, misere mei.</div> +</div> +“Show some pity for Christ's sake, pity a sick man, an old man,” &c., he +cares not, ride on: pretend sickness, inevitable loss of limbs, goods, +plead suretyship, or shipwreck, fires, common calamities, show thy wants +and imperfections, +<div class="poem" lang="la"> +<div class="line">Et si per sanctum juratus dicat Osyrim,</div> +<div class="line">Credite, non ludo, crudeles tollite claudum.</div> +</div> +Swear, protest, take God and all his angels to witness, <span lang="la">quaere +peregrinum</span>, thou art a counterfeit crank, a cheater, he is not touched +with it, <span lang="la">pauper ubique jacet</span>, ride on, he takes no notice of it. Put up +a supplication to him in the name of a thousand orphans, a hospital, a +spittle, a prison, as he goes by, they cry out to him for aid, ride on, +<span lang="la">surdo narras</span>, he cares not, let them eat stones, devour themselves with +vermin, rot in their own dung, he cares not. Show him a decayed haven, a +bridge, a school, a fortification, etc., or some public work, ride on; good +your worship, your honour, for God's sake, your country's sake, ride on. +But show him a roll wherein his name shall be registered in golden letters, +and commended to all posterity, his arms set up, with his devices to be +seen, then peradventure he will stay and contribute; or if thou canst +thunder upon him, as Papists do, with satisfactory and meritorious works, +or persuade him by this means he shall save his soul out of hell, and free +it from purgatory (if he be of any religion), then in all likelihood he +will listen and stay; or that he have no children, no near kinsman, heir, +he cares for, at least, or cannot well tell otherwise how or where to +bestow his possessions (for carry them with him he cannot), it may be then +he will build some school or hospital in his life, or be induced to give +liberally to pious uses after his death. For I dare boldly say, vainglory, +that opinion of merit, and this enforced necessity, when they know not +otherwise how to leave, or what better to do with them, is the main cause +of most of our good works. I will not urge this to derogate from any man's +charitable devotion, or bounty in this kind, to censure any good work; no +doubt there be many sanctified, heroical, and worthy-minded men, that in +true zeal, and for virtue's sake (divine spirits), that out of +commiseration and pity extend their liberality, and as much as in them lies +do good to all men, clothe the naked, feed the hungry, comfort the sick and +needy, relieve all, forget and forgive injuries, as true charity requires; +yet most part there is <span lang="la">simulatum quid</span>, a deal of hypocrisy in this kind, +much default and defect. <a href="#note4614">[4614]</a>Cosmo de Medici, that rich citizen of +Florence, ingeniously confessed to a near friend of his, that would know of +him why he built so many public and magnificent palaces, and bestowed so +liberally on scholars, not that he loved learning more than others, “but to +<a href="#note4615">[4615]</a>eternise his own name, to be immortal by the benefit of scholars; +for when his friends were dead, walls decayed, and all inscriptions gone, +books would remain to the world's end.” The lantern in <a href="#note4616">[4616]</a>Athens was +built by Zenocles, the theatre by Pericles, the famous port Pyraeum by +Musicles, Pallas Palladium by Phidias, the Pantheon by Callicratidas; but +these brave monuments are decayed all, and ruined long since, their +builders' names alone flourish by meditation of writers. And as <a href="#note4617">[4617]</a>he +said of that Marian oak, now cut down and dead, <span lang="la">nullius Agricolae manu +vulta stirps tam diuturna, quam quae poetae, versu seminari potest</span>, no plant +can grow so long as that which is <span lang="la">ingenio sata</span>, set and manured by those +ever-living wits. <a href="#note4618">[4618]</a>Allon Backuth, that weeping oak, under which +Deborah, Rebecca's nurse, died, and was buried, may not survive the memory +of such everlasting monuments. Vainglory and emulation (as to most men) +was the cause efficient, and to be a trumpeter of his own fame, Cosmo's +sole intent so to do good, that all the world might take notice of it. Such +for the most part is the charity of our times, such our benefactors, +Mecaenates and patrons. Show me amongst so many myriads, a truly devout, a +right, honest, upright, meek, humble, a patient, innocuous, innocent, a +merciful, a loving, a charitable man! <a href="#note4619">[4619]</a><span lang="la">Probus quis nobiscum vivit</span>? +Show me a Caleb or a Joshua! <span lang="la">Dic mihi Musa virum</span>—show a virtuous woman, +a constant wife, a good neighbour, a trusty servant, an obedient child, a +true friend, &c. Crows in Africa are not so scant. He that shall examine +this <a href="#note4620">[4620]</a>iron age wherein we live, where love is cold, <span lang="la">et jam terras +Astrea reliquit</span>, justice fled with her assistants, virtue expelled, +<div class="poem" lang="la"> +<div class="line"><a href="#note4621">[4621]</a>———Justitiae soror,</div> +<div class="line">Incorrupta fides, nudaque veritas,———</div> +</div> +all goodness gone, where vice abounds, the devil is loose, and see one man +vilify and insult over his brother, as if he were an innocent, or a block, +oppress, tyrannise, prey upon, torture him, vex, gall, torment and crucify +him, starve him, where is charity? He that shall see men <a href="#note4622">[4622]</a>swear and +forswear, lie and bear false witness, to advantage themselves, prejudice +others, hazard goods, lives, fortunes, credit, all, to be revenged on their +enemies, men so unspeakable in their lusts, unnatural in malice, such +bloody designments, Italian blaspheming, Spanish renouncing, &c., may well +ask where is charity? He that shall observe so many lawsuits, such endless +contentions, such plotting, undermining, so much money spent with such +eagerness and fury, every man for himself, his own ends, the devil for all: +so many distressed souls, such lamentable complaints, so many factions, +conspiracies, seditions, oppressions, abuses, injuries, such grudging, +repining, discontent, so much emulation, envy, so many brawls, quarrels, +monomachies, &c., may well require what is become of charity? when we see +and read of such cruel wars, tumults, uproars, bloody battles, so many +<a href="#note4623">[4623]</a>men slain, so many cities ruinated, &c. (for what else is the +subject of all our stones almost, but bills, bows, and guns!) so many +murders and massacres, &c., where is charity? Or see men wholly devote to +God, churchmen, professed divines, holy men, <a href="#note4624">[4624]</a>“to make the trumpet of +the gospel the trumpet of war,” a company of hell-born Jesuits, and +fiery-spirited friars, <span lang="la">facem praeferre</span> to all seditions: as so many +firebrands set all the world by the ears (I say nothing of their +contentious and railing books, whole ages spent in writing one against +another, and that with such virulency and bitterness, <span lang="la">Bionaeis sermonibus +et sale nigro</span>), and by their bloody inquisitions, that in thirty years, +Bale saith, consumed 39 princes, 148 earls, 235 barons, 14,755 commons; +worse than those ten persecutions, may justly doubt where is charity? +<span lang="la">Obsecro vos quales hi demum Christiani!</span> Are these Christians? I beseech +you tell me: he that shall observe and see these things, may say to them as +Cato to Caesar, <span lang="la">credo quae de inferis dicuntur falsa existimas</span>, “sure I +think thou art of opinion there is neither heaven nor hell.” Let them +pretend religion, zeal, make what shows they will, give alms, peace-makers, +frequent sermons, if we may guess at the tree by the fruit, they are no +better than hypocrites, epicures, atheists, with the <a href="#note4625">[4625]</a>“fool in their +hearts they say there is no God.” 'Tis no marvel then if being so +uncharitable, hard-hearted as we are, we have so frequent and so many +discontents, such melancholy fits, so many bitter pangs, mutual discords, +all in a combustion, often complaints, so common grievances, general +mischiefs, <span lang="la">si tantae in terris tragoediae, quibus labefactatur et misere +laceratur humanum genus</span>, so many pestilences, wars, uproars, losses, +deluges, fires, inundations, God's vengeance and all the plagues of Egypt, +come upon us, since we are so currish one towards another, so respectless +of God, and our neighbours, and by our crying sins pull these miseries upon +our own heads. Nay more, 'tis justly to be feared, which <a href="#note4626">[4626]</a>Josephus +once said of his countrymen Jews, “if the Romans had not come when they did +to sack their city, surely it had been swallowed up with some earthquake, +deluge, or fired from heaven as Sodom and Gomorrah: their desperate malice, +wickedness and peevishness was such.” 'Tis to be suspected, if we continue +these wretched ways, we may look for the like heavy visitations to come +upon us. If we had any sense or feeling of these things, surely we should +not go on as we do, in such irregular courses, practise all manner of +impieties; our whole carriage would not be so averse from God. If a man +would but consider, when he is in the midst and full career of such +prodigious and uncharitable actions, how displeasing they are in God's +sight, how noxious to himself, as Solomon told Joab, <span class="bibcite">1 Kings, ii.</span> “The Lord +shall bring this blood upon their heads.” <span class="bibcite">Prov. i. 27</span>, “sudden desolation +and destruction shall come like a whirlwind upon them: affliction, anguish, +the reward of his hand shall be given him,” <span class="bibcite">Isa. iii. 11</span>, &c., “they shall +fall into the pit they have digged for others,” and when they are scraping, +tyrannising, getting, wallowing in their wealth, “this night, O fool, I +will take away thy soul,” what a severe account they must make; and how +<a href="#note4627">[4627]</a>gracious on the other side a charitable man is in God's eyes, +<span lang="la">haurit sibi gratiam</span>. <span class="bibcite">Matt. v. 7</span>, “Blessed are the merciful, for they +shall obtain mercy: he that lendeth to the poor, gives to God,” and how it +shall be restored to them again; “how by their patience and long-suffering +they shall heap coals on their enemies' heads,” <span class="bibcite">Rom. xii.</span> “and he that +followeth after righteousness and mercy, shall find righteousness and +glory;” surely they would check their desires, curb in their unnatural, +inordinate affections, agree amongst themselves, abstain from doing evil, +amend their lives, and learn to do well. “Behold how comely and good a +thing it is for brethren to live together in <a href="#note4628">[4628]</a>union: it is like the +precious ointment, &c. How odious to contend one with the other!” <a href="#note4629">[4629]</a> +<span lang="la">Miseriquid luctatiunculis hisce volumus? ecce mors supra caput est, et +supremum illud tribunal, ubi et dicta et facta nostra examinanda sunt: +Sapiamus!</span> “Why do we contend and vex one another? behold death is over our +heads, and we must shortly give an account of all our uncharitable words +and actions: think upon it: and be wise.” +</div> +</div> +<div class="section"> +<div class="member"> +<h3><a name="3.2.1"></a>SECT. II. MEMB. I.</h3> +<div class="subsection"> +<h4><a name="3.2.1.1"></a>SUBSECT. I.—<i>Heroical love causeth Melancholy. His Pedigree, Power, and Extent</i>.</h4> + +<p>In the preceding section mention was made, amongst other pleasant objects, +of this comeliness and beauty which proceeds from women, that causeth +heroical, or love-melancholy, is more eminent above the rest, and properly +called love. The part affected in men is the liver, and therefore called +heroical, because commonly gallants. Noblemen, and the most generous +spirits are possessed with it. His power and extent is very large, <a href="#note4630">[4630]</a> +and in that twofold division of love, <span lang="gr">φιλεῖν</span> and <span lang="gr">ἐρᾶν</span> +<a href="#note4631">[4631]</a>those two veneries which Plato and some other make mention of it is +most eminent, and <span lang="gr">κατ' ἐξοχὴν</span> called Venus, as I have said, or +love itself. Which although it be denominated from men, and most evident in +them, yet it extends and shows itself in vegetal and sensible creatures, +those incorporeal substances (as shall be specified), and hath a large +dominion of sovereignty over them. His pedigree is very ancient, derived +from the beginning of the world, as <a href="#note4632">[4632]</a>Phaedrus contends, and his <a href="#note4633">[4633]</a> +parentage of such antiquity, that no poet could ever find it out. Hesiod +makes <a href="#note4634">[4634]</a>Terra and Chaos to be Love's parents, before the Gods were +born: <span lang="la">Ante deos omnes primum generavit amorem</span>. Some think it is the +self-same fire Prometheus fetched from heaven. Plutarch <span class="cite">amator. libello</span>, +will have Love to be the son of Iris and Favonius; but Socrates in that +pleasant dialogue of Plato, when it came to his turn to speak of love, (of +which subject Agatho the rhetorician, <span lang="la">magniloquus</span> Agatho, that chanter +Agatho, had newly given occasion) in a poetical strain, telleth this tale: +when Venus was born, all the gods were invited to a banquet, and amongst +the rest, <a href="#note4635">[4635]</a>Porus the god of bounty and wealth; Penia or Poverty came +a begging to the door; Porus well whittled with nectar (for there was no +wine in those days) walking in Jupiter's garden, in a bower met with Penia, +and in his drink got her with child, of whom was born Love; and because he +was begotten on Venus's birthday, Venus still attends upon him. The moral +of this is in <a href="#note4636">[4636]</a>Ficinus. Another tale is there borrowed out of +Aristophanes: <a href="#note4637">[4637]</a>in the beginning of the world, men had four arms and +four feet, but for their pride, because they compared themselves with the +gods, were parted into halves, and now peradventure by love they hope to be +united again and made one. Otherwise thus, <a href="#note4638">[4638]</a>Vulcan met two lovers, +and bid them ask what they would and they should have it; but they made +answer, <span lang="la">O Vulcane faber Deorum</span>, &c. “O Vulcan the gods' great smith, we +beseech thee to work us anew in thy furnace, and of two make us one; which +he presently did, and ever since true lovers are either all one, or else +desire to be united.” Many such tales you shall find in Leon Hebreus, +<span class="cite">dial. 3.</span> and their moral to them. The reason why Love was still painted +young, (as Phornutus <a href="#note4639">[4639]</a>and others will) <a href="#note4640">[4640]</a>“is because young men +are most apt to love; soft, fair, and fat, because such folks are soonest +taken: naked, because all true affection is simple and open: he smiles, +because merry and given to delights: hath a quiver, to show his power, none +can escape: is blind, because he sees not where he strikes, whom he hits, +&c.” His power and sovereignty is expressed by the <a href="#note4641">[4641]</a>poets, in that he +is held to be a god, and a great commanding god, above Jupiter himself; +Magnus Daemon, as Plato calls him, the strongest and merriest of all the +gods according to Alcinous and <a href="#note4642">[4642]</a>Athenaeus. <span lang="la">Amor virorum rex, amor rex +et deum</span>, as Euripides, the god of gods and governor of men; for we must +all do homage to him, keep a holiday for his deity, adore in his temples, +worship his image, (<span lang="la">numen enim hoc non est nudum nomen</span>) and sacrifice to +his altar, that conquers all, and rules all: +<div class="poem" lang="la"> +<div class="line"><a href="#note4643">[4643]</a>Mallem cum icone, cervo et apro Aeolico,</div> +<div class="line">Cum Anteo et Stymphalicis avibus luctari</div> +<div class="line">Quam cum amore———</div> +</div> +“I had rather contend with bulls, lions, bears, and giants, than with +Love;” he is so powerful, enforceth <a href="#note4644">[4644]</a>all to pay tribute to him, +domineers over all, and can make mad and sober whom he list; insomuch that +Caecilius in Tully's Tusculans, holds him to be no better than a fool or an +idiot, that doth not acknowledge Love to be a great god. +<div class="poem" lang="la"> +<div class="line"><a href="#note4645">[4645]</a>Cui in manu sit quem esse dementem velit,</div> +<div class="line">Quem sapere, quam in morbum injici, &c.</div> +</div> +That can make sick, and cure whom he list. Homer and Stesichorus were both +made blind, if you will believe <a href="#note4646">[4646]</a>Leon Hebreus, for speaking against +his godhead: and though Aristophanes degrade him, and say that he was +<a href="#note4647">[4647]</a>scornfully rejected from the council of the gods, had his wings +clipped besides, that he might come no more amongst them, and to his +farther disgrace banished heaven for ever, and confined to dwell on earth, +yet he is of that <a href="#note4648">[4648]</a>power, majesty, omnipotency, and dominion, that no +creature can withstand him. +<div class="poem" lang="la"> +<div class="line"><a href="#note4649">[4649]</a>Imperat Cupido etiam diis pro arbitrio,</div> +<div class="line">Et ipsum arcere ne armipotens potest Jupiter.</div> +</div> +He is more than quarter-master with the gods, +<div class="poem" lang="la"> +<div class="line"><a href="#note4650">[4650]</a>———Tenet</div> +<div class="line">Thetide aequor, umbras Aeaco, coelum Jove:</div> +</div> +and hath not so much possession as dominion. Jupiter himself was turned +into a satyr, shepherd, a bull, a swan, a golden shower, and what not, for +love; that as <a href="#note4651">[4651]</a>Lucian's Juno right well objected to him, <span lang="la">ludus +amoris tu es</span>, thou art Cupid's whirligig: how did he insult over all the +other gods, Mars, Neptune, Pan, Mercury, Bacchus, and the rest? <a href="#note4652">[4652]</a> +Lucian brings in Jupiter complaining of Cupid that he could not be quiet +for him; and the moon lamenting that she was so impotently besotted on +Endymion, even Venus herself confessing as much, how rudely and in what +sort her own son Cupid had used her being his <a href="#note4653">[4653]</a>mother, “now drawing +her to Mount Ida, for the love of that Trojan Anchises, now to Libanus for +that Assyrian youth's sake. And although she threatened to break his bow +and arrows, to clip his wings, <a href="#note4654">[4654]</a>and whipped him besides on the bare +buttocks with her pantofle, yet all would not serve, he was too +headstrong and unruly.” That monster-conquering Hercules was tamed by him: +<div class="poem" lang="la"> +<div class="line">Quem non mille ferae, quem non Sthenelejus hostis,</div> +<div class="line">Nec potuit Juno vincere, vicit amor.</div> +</div> +<div class="poem"> +<div class="line">Whom neither beasts nor enemies could tame,</div> +<div class="line">Nor Juno's might subdue, Love quell'd the same.</div> +</div> +Your bravest soldiers and most generous spirits are enervated with it, +<a href="#note4655">[4655]</a><span lang="la">ubi mulieribus blanditiis permittunt se, et inquinantur +amplexibus</span>. Apollo, that took upon him to cure all diseases, <a href="#note4656">[4656]</a>could +not help himself of this; and therefore <a href="#note4657">[4657]</a>Socrates calls Love a +tyrant, and brings him triumphing in a chariot, whom Petrarch imitates in +his triumph of Love, and Fracastorius, in an elegant poem expresseth at +large, Cupid riding, Mars and Apollo following his chariot, Psyche weeping, +&c. + +<p>In vegetal creatures what sovereignty love hath, by many pregnant proofs +and familiar examples may be proved, especially of palm-trees, which are +both he and she, and express not a sympathy but a love-passion, and by many +observations have been confirmed. +<div class="poem" lang="la"> +<div class="line"><a href="#note4658">[4658]</a>Vivunt in venerem frondes, omnisque vicissim</div> +<div class="line">Felix arbor amat, nutant et mutua palmae</div> +<div class="line">Foedera, populeo suspirat populus ictu,</div> +<div class="line">Et platano platanus, alnoque assibilat alnus.</div> +</div> +Constantine <span class="cite">de Agric. lib. 10. cap. 4.</span> gives an instance out of +Florentius his Georgics, of a palm-tree that loved most fervently, <a href="#note4659">[4659]</a> +“and would not be comforted until such time her love applied herself unto +her; you might see the two trees bend, and of their own accords stretch out +their boughs to embrace and kiss each other: they will give manifest signs +of mutual love.” Ammianus Marcellinus, <span class="cite">lib. 24</span>, reports that they marry +one another, and fall in love if they grow in sight; and when the wind +brings the smell to them, they are marvellously affected. Philostratus <span class="cite">in +Imaginibus</span>, observes as much, and Galen <span class="cite">lib. 6. de locis affectis, +cap. 5.</span> they will be sick for love; ready to die and pine away, which the +husbandmen perceiving, saith <a href="#note4660">[4660]</a>Constantine, “stroke many palms that +grow together, and so stroking again the palm that is enamoured, they carry +kisses from the one to the other:” or tying the leaves and branches of the +one to the stem of the other, will make them both flourish and prosper a +great deal better: <a href="#note4661">[4661]</a>“which are enamoured, they can perceive by the +bending of boughs, and inclination of their bodies.” If any man think this +which I say to be a tale, let him read that story of two palm-trees in +Italy, the male growing at Brundusium, the female at Otranto (related by +Jovianus Pontanus in an excellent poem, sometimes tutor to Alphonsus +junior, King of Naples, his secretary of state, and a great philosopher) +“which were barren, and so continued a long time,” till they came to see +one another growing up higher, though many stadiums asunder. Pierius in his +Hieroglyphics, and Melchior Guilandinus, <span class="cite">Mem. 3. tract. de papyro</span>, +cites this story of Pontanus for a truth. See more in Salmuth <span class="cite">Comment. in +Pancirol. de Nova repert. Tit. 1. de novo orbe</span> Mizaldus Arcanorum +<span class="cite">lib. 2.</span> Sand's Voyages, <span class="cite">lib. 2. fol. 103.</span> &c. + +<p>If such fury be in vegetals, what shall we think of sensible creatures, how +much more violent and apparent shall it be in them! +<div class="poem" lang="la"> +<div class="line"><a href="#note4662">[4662]</a>Omne adeo genus in terris hominumque ferarum,</div> +<div class="line">Et genus aequoreum, pecudes, pictaeque volucres</div> +<div class="line">In furias ignemque ruunt; amor omnibus idem.</div> +</div> +<div class="poem"> +<div class="couplet"> +<div class="line">All kind of creatures in the earth,</div> +<div class="line">And fishes of the sea,</div> +</div> +<div class="couplet"> +<div class="line">And painted birds do rage alike;</div> +<div class="line">This love bears equal sway.</div> +</div> +</div> +<div class="poem" lang="la"> +<div class="line"><a href="#note4663">[4663]</a>Hic Deus et terras et maria alta domat.</div> +</div> +Common experience and our sense will inform us how violently brute beasts +are carried away with this passion, horses above the rest,—<span lang="la">furor est +insignis equarum</span>. <a href="#note4664">[4664]</a>“Cupid in Lucian bids Venus his mother be of good +cheer, for he was now familiar with lions, and oftentimes did get on their +backs, hold them by the mane, and ride them about like horses, and they +would fawn upon him with their tails.” Bulls, bears, and boars are so +furious in this kind they kill one another: but especially cocks, <a href="#note4665">[4665]</a> +lions, and harts, which are so fierce that you may hear them fight half a +mile off, saith <a href="#note4666">[4666]</a>Turberville, and many times kill each other, or +compel them to abandon the rut, that they may remain masters in their +places; “and when one hath driven his co-rival away, he raiseth his nose up +into the air, and looks aloft, as though he gave thanks to nature,” which +affords him such great delight. How birds are affected in this kind, +appears out of Aristotle, he will have them to sing <span lang="la">ob futuram venerem</span> +for joy or in hope of their venery which is to come. +<div class="poem" lang="la"> +<div class="line"><a href="#note4667">[4667]</a>Aeeriae primum volucres te Diva tuumque</div> +<div class="line">significant initum, perculsae corda tua vi.</div> +</div> +“Fishes pine away for love and wax lean,” if <a href="#note4668">[4668]</a>Gomesius's authority +may be taken, and are rampant too, some of them: Peter Gellius, <span class="cite">lib. 10. +de hist, animal.</span> tells wonders of a triton in Epirus: there was a well +not far from the shore, where the country wenches fetched water, they, +<a href="#note4669">[4669]</a>tritons, <span lang="la">stupri causa</span> would set upon them and carry them to the +sea, and there drown them, if they would not yield; so love tyranniseth in +dumb creatures. Yet this is natural for one beast to dote upon another of +the same kind; but what strange fury is that, when a beast shall dote upon +a man? Saxo Grammaticus, <span class="cite">lib. 10. Dan. hist.</span> hath a story of a bear +that loved a woman, kept her in his den a long time and begot a son of her, +out of whose loins proceeded many northern kings: this is the original +belike of that common tale of Valentine and Orson: Aelian, Pliny, Peter +Gillius, are full of such relations. A peacock in Lucadia loved a maid, and +when she died, the peacock pined. <a href="#note4670">[4670]</a>“A dolphin loved a boy called +Hernias, and when he died, the fish came on land, and so perished.” The +like adds Gellius, <span class="cite">lib. 10. cap. 22.</span> out of Appion, <span class="cite">Aegypt. lib. 15.</span> a +dolphin at Puteoli loved a child, would come often to him, let him get on +his back, and carry him about, <a href="#note4671">[4671]</a>“and when by sickness the child was +taken away, the dolphin died.” <a href="#note4672">[4672]</a>“Every book is full” (saith +Busbequius, the emperor's orator with the Grand Signior, not long since, +<span class="cite">ep. 3. legat. Turc.</span>), “and yields such instances, to believe which I was +always afraid lest I should be thought to give credit to fables, until I +saw a lynx which I had from Assyria, so affected towards one of my men, +that it cannot be denied but that he was in love with him. When my man was +present, the beast would use many notable enticements and pleasant motions, +and when he was going, hold him back, and look after him when he was gone, +very sad in his absence, but most jocund when he returned: and when my man +went from me, the beast expressed his love with continual sickness, and +after he had pined away some few days, died.” Such another story he hath of +a crane of Majorca, that loved a Spaniard, that would walk any way with +him, and in his absence seek about for him, make a noise that he might hear +her, and knock at his door, <a href="#note4673">[4673]</a>“and when he took his last farewell, +famished herself.” Such pretty pranks can love play with birds, fishes, +beasts: +<div class="poem" lang="la"> +<div class="line">(<a href="#note4674">[4674]</a>Coelestis aestheris, ponti, terrae claves habet Venus,</div> +<div class="line">Solaque istorum omnium imperium obtinet.)</div> +</div> +and if all be certain that is credibly reported, with the spirits of the +air, and devils of hell themselves, who are as much enamoured and dote (if +I may use that word) as any other creatures whatsoever. For if those +stories be true that are written of incubus and succubus, of nymphs, +lascivious fauns, satyrs, and those heathen gods which were devils, those +lascivious Telchines, of whom the Platonists tell so many fables; or those +familiar meetings in our days, and company of witches and devils, there is +some probability for it. I know that Biarmannus, Wierus, <span class="cite">lib. 1. cap. +19. et 24.</span> and some others stoutly deny it, that the devil hath any +carnal copulation with women, that the devil takes no pleasure in such +facts, they be mere fantasies, all such relations of incubi, succubi, lies +and tales; but Austin, <span class="cite">lib. 15. de civit. Dei</span>. doth acknowledge it: +Erastus <span class="cite">de Lamiis</span>, Jacobus Sprenger and his colleagues, &c. <a href="#note4675">[4675]</a> +Zanchius, <span class="cite">cap. 16. lib. 4. de oper. Dei</span>. Dandinus, <span class="cite">in Arist. de +Anima, lib. 2. text. 29. com. 30.</span> Bodin, <span class="cite">lib. 2. cap. 7.</span> and +Paracelsus, a great champion of this tenet amongst the rest, which give +sundry peculiar instances, by many testimonies, proofs, and confessions +evince it. Hector Boethius, in his Scottish history, hath three or four +such examples, which Cardan confirms out of him, <span class="cite">lib. 16. cap. 43.</span> of +such as have had familiar company many years with them, and that in the +habit of men and women Philostratus in his fourth book <span class="cite">de vita Apollonii</span>, +hath a memorable instance in this kind, which I may not omit, of one +Menippus Lycius, a young man twenty-five years of age, that going between +Cenchreas and Corinth, met such a phantasm in the habit of a fair +gentlewoman, which taking him by the hand, carried him home to her house in +the suburbs of Corinth, and told him she was a Phoenician by birth, and if +he would tarry with her, <a href="#note4676">[4676]</a>“he should hear her sing and play, and +drink such wine as never any drank, and no man should molest him; but she +being fair and lovely would live and die with him, that was fair and lovely +to behold.” The young man a philosopher, otherwise staid and discreet, able +to moderate his passions, though not this of love, tarried with her awhile +to his great content, and at last married her, to whose wedding, amongst +other guests, came Apollonius, who, by some probable conjectures, found her +out to be a serpent, a lamia, and that all her furniture was like +Tantalus's gold described by Homer, no substance, but mere illusions. When +she saw herself descried, she wept, and desired Apollonius to be silent, +but he would not be moved, and thereupon she, plate, house, and all that +was in it, vanished in an instant: <a href="#note4677">[4677]</a>“many thousands took notice of +this fact, for it was done in the midst of Greece.” Sabine in his Comment +on the tenth of Ovid's Metamorphoses, at the tale of Orpheus, telleth us of +a gentleman of Bavaria, that for many months together bewailed the loss of +his dear wife; at length the devil in her habit came and comforted him, and +told him, because he was so importunate for her, that she would come and +live with him again, on that condition he would be new married, never swear +and blaspheme as he used formerly to do; for if he did, she should be gone: +<a href="#note4678">[4678]</a>“he vowed it, married, and lived with her, she brought him children, +and governed his house, but was still pale and sad, and so continued, till +one day falling out with him, he fell a swearing; she vanished thereupon, +and was never after seen.” <a href="#note4679">[4679]</a>“This I have heard,” saith Sabine, “from +persons of good credit, which told me that the Duke of Bavaria did tell it +for a certainty to the Duke of Saxony.” One more I will relate out of +Florilegus, <i>ad annum</i> 1058, an honest historian of our nation, because he +telleth it so confidently, as a thing in those days talked of all over +Europe: a young gentleman of Rome, the same day that he was married, after +dinner with the bride and his friends went a walking into the fields, and +towards evening to the tennis-court to recreate himself; whilst he played, +he put his ring upon the finger of <span lang="la">Venus statua</span>, which was thereby made +in brass; after he had sufficiently played, and now made an end of his +sport, he came to fetch his ring, but Venus had bowed her finger in, and he +could not get it off. Whereupon loath to make his company tarry at present, +there left it, intending to fetch it the next day, or at some more +convenient time, went thence to supper, and so to bed. In the night, when +he should come to perform those nuptial rites, Venus steps between him and +his wife (unseen or felt of her), and told her that she was his wife, that +he had betrothed himself unto her by that ring, which he put upon her +finger: she troubled him for some following nights. He not knowing how to +help himself, made his moan to one Palumbus, a learned magician in those +days, who gave him a letter, and bid him at such a time of the night, in +such a cross-way, at the town's end, where old Saturn would pass by with +his associates in procession, as commonly he did, deliver that script with +his own hands to Saturn himself; the young man of a bold spirit, +accordingly did it; and when the old fiend had read it, he called Venus to +him, who rode before him, and commanded her to deliver his ring, which +forthwith she did, and so the gentleman was freed. Many such stories I find +in several <a href="#note4680">[4680]</a>authors to confirm this which I have said; as that more +notable amongst the rest, of Philinium and Machates in <a href="#note4681">[4681]</a>Phlegon's +Tract, <span class="cite">de rebus mirabilibus</span>, and though many be against it, yet I, for my +part, will subscribe to Lactantius, <span class="cite">lib. 14. cap. 15.</span> <a href="#note4682">[4682]</a>“God sent +angels to the tuition of men; but whilst they lived amongst us, that +mischievous all-commander of the earth, and hot in lust, enticed them by +little and little to this vice, and defiled them with the company of women:” +and to Anaxagoras, <span class="cite">de resurrect</span>. <a href="#note4683">[4683]</a>“Many of those spiritual bodies, +overcome by the love of maids, and lust, failed, of whom those were born we +call giants.” Justin Martyr, Clemens Alexandrinus, Sulpicius Severus, +Eusebius, etc., to this sense make a twofold fall of angels, one from the +beginning of the world, another a little before the deluge, as Moses +teacheth us, <a href="#note4684">[4684]</a>openly professing that these genii can beget, and have +carnal copulation with women. At Japan in the East Indies, at this present +(if we may believe the relation of <a href="#note4685">[4685]</a>travellers), there is an idol +called Teuchedy, to whom one of the fairest virgins in the country is +monthly brought, and left in a private room, in the fotoqui, or church, +where she sits alone to be deflowered. At certain times <a href="#note4686">[4686]</a>the Teuchedy +(which is thought to be the devil) appears to her, and knoweth her +carnally. Every month a fair virgin is taken in; but what becomes of the +old, no man can tell. In that goodly temple of Jupiter Belus in Babylon, +there was a fair chapel, <a href="#note4687">[4687]</a>saith Herodotus, an eyewitness of it, in +which was <span lang="la">splendide stratus lectus et apposita mensa aurea</span>, a brave bed, +a table of gold, &c., into which no creature came but one only woman, which +their god made choice of, as the Chaldean priests told him, and that their +god lay with her himself, as at Thebes in Egypt was the like done of old. +So that you see this is no news, the devils themselves, or their juggling +priests, have played such pranks in all ages. Many divines stiffly +contradict this; but I will conclude with <a href="#note4688">[4688]</a>Lipsius, that since +“examples, testimonies, and confessions, of those unhappy women are so +manifest on the other side, and many even in this our town of Louvain, that +it is likely to be so. <a href="#note4689">[4689]</a>One thing I will add, that I suppose that in +no age past, I know not by what destiny of this unhappy time, have there +ever appeared or showed themselves so many lecherous devils, satyrs, and +genii, as in this of ours, as appears by the daily narrations, and judicial +sentences upon record.” Read more of this question in Plutarch, <span class="cite">vit. +Numae</span>, Austin <span class="cite">de civ. Dei. lib. 15.</span> Wierus, <span class="cite">lib. 3. de praestig. Daem.</span> +Giraldus Cambrensis, <span class="cite">itinerar. Camb. lib. 1.</span> <span class="cite">Malleus malefic. quaest. 5. +part. 1.</span> Jacobus Reussus, <span class="cite">lib. 5. cap. 6. fol. 54.</span> Godelman, <span class="cite">lib. 2. +cap. 4.</span> Erastus, Valesius <span class="cite">de sacra philo. cap. 40.</span> John Nider, +<span class="cite">Fornicar. lib. 5. cap. 9.</span> Stroz. Cicogna. <span class="cite">lib. 3. cap. 3.</span> Delrio, +Lipsius Bodine, <span class="cite">daemonol. lib. 2. cap. 7.</span> Pererius <span class="cite">in Gen. lib. 8. in 6. +cap. ver. 2.</span> King James, &c. +</div> +<div class="subsection"> +<h4><a name="3.2.1.2"></a>SUBSECT. II.—<i>How Love tyranniseth over men. Love, or Heroical Melancholy, his definition, part affected</i>.</h4> + +<p>You have heard how this tyrant Love rageth with brute beasts and spirits; +now let us consider what passions it causeth amongst men. <a href="#note4690">[4690]</a><span lang="la">Improbe amor quid non mortalia pectora cogis</span>? How it tickles the +hearts of mortal men, <span lang="la">Horresco referens</span>,—I am almost afraid to relate, +amazed, <a href="#note4691">[4691]</a>and ashamed, it hath wrought such stupendous and prodigious +effects, such foul offences. Love indeed (I may not deny) first united +provinces, built cities, and by a perpetual generation makes and preserves +mankind, propagates the church; but if it rage it is no more love, but +burning lust, a disease, frenzy, madness, hell. <a href="#note4692">[4692]</a><span lang="la">Est orcus ille, vis +est immedicabilis, est rabies insana</span>; 'tis no virtuous habit this, but a +vehement perturbation of the mind, a monster of nature, wit, and art, as +Alexis in <a href="#note4693">[4693]</a>Athenaeus sets it out, <span lang="la">viriliter audax, muliebriter +timidium, furore praeceps, labore infractum, mel felleum, blanda percussio</span>, +&c. It subverts kingdoms, overthrows cities, towns, families, mars, +corrupts, and makes a massacre of men; thunder and lightning, wars, fires, +plagues, have not done that mischief to mankind, as this burning lust, this +brutish passion. Let Sodom and Gomorrah, Troy, (which Dares Phrygius, and +Dictis Cretensis will make good) and I know not how many cities bear +record,—<span lang="la">et fuit ante Helenam</span>, &c., all succeeding ages will subscribe: +Joanna of Naples in Italy, Fredegunde and Brunhalt in France, all histories +are full of these basilisks. Besides those daily monomachies, murders, +effusion of blood, rapes, riot, and immoderate expense, to satisfy their +lusts, beggary, shame, loss, torture, punishment, disgrace, loathsome +diseases that proceed from thence, worse than calentures and pestilent +fevers, those often gouts, pox, arthritis, palsies, cramps, sciatica, +convulsions, aches, combustions, &c., which torment the body, that feral +melancholy which crucifies the soul in this life, and everlastingly +torments in the world to come. + +<p>Notwithstanding they know these and many such miseries, threats, tortures, +will surely come upon them, rewards, exhortations, <span lang="la">e contra</span>; yet either +out of their own weakness, a depraved nature, or love's tyranny, which so +furiously rageth, they suffer themselves to be led like an ox to the +slaughter: (<span lang="la">Facilis descensus Averni</span>) they go down headlong to their own +perdition, they will commit folly with beasts, men “leaving the natural use +of women,” as <a href="#note4694">[4694]</a>Paul saith, “burned in lust one towards another, and +man with man wrought filthiness.” + +<p lang="la">Semiramis equo, Pasiphae tauro, Aristo Ephesius asinae se commiscuit, +Fulvius equae, alii canibus, capris, &c., unde monstra nascuntur aliquando, +Centauri, Sylvani, et ad terrorem hominum prodigiosa spectra: Nec cum +brutis, sed ipsis hominibus rem habent, quod peccatum Sodomiae vulgo +dicitur; et frequens olim vitium apud Orientalis illos fuit, Graecos +nimirum, Italos, Afros, Asianos: <a href="#note4695">[4695]</a>Hercules Hylam habuit, +Polycletum, Dionem, Perithoonta, Abderum et Phryga; alii et Euristium +ab Hercule amatum tradunt. Socrates pulchrorum Adolescentum causa +frequens Gymnasium adibat, flagitiosque spectaculo pascebat oculos, quod +et Philebus et Phaedon, Rivales, Charmides et <a href="#note4696">[4696]</a>reliqui Platonis +Dialogi, satis superque testatum faciunt: quod vero Alcibiades de eodem +Socrate loquatur, lubens conticesco, sed et abhorreo; tantum incitamentum +praebet libidini. At hunc perstrinxit Theodoretus <span class="cite">lib. de curat. graec. +affect. cap. ultimo.</span> Quin et ipse Plato suum demiratur Agathonem, +Xenophon, Cliniam, Virgilius Alexin, Anacreon Bathyllum: Quod autem de +Nerone, Claudio, caeterorumque portentosa libidine memoriae proditum, mallem +a Petronio, Suetonio, caeterisque petatis, quando omnem fidem excedat, +quam a me expectetis; sed vetera querimur. <a href="#note4697">[4697]</a>Apud Asianos, Turcas, +Italos, nunquam frequentius hoc quam hodierno die vitium; Diana +Romanorum Sodomia; officinae horum alicubi apud Turcas,—“qui saxis +semina mandant”—arenas arantes; et frequentes querelae, etiam inter ipsos +conjuges hac de re, “quae virorum concubitum illicitum calceo in oppositam +partem verso magistratui indicant”; nullum apud Italos familiare magis +peccatum, qui et post <a href="#note4698">[4698]</a>Lucianum et <a href="#note4699">[4699]</a>Tatium, scriptis +voluminibis defendunt. Johannes de la Casa, Beventinus Episcopus, divinum +opus vocat, suave scelus, adeoque jactat, se non alia, usum Venere. Nihil +usitatius apud monachos, Cardinales, sacrificulos, etiam <a href="#note4700">[4700]</a>furor hic +ad mortem, ad insaniam. <a href="#note4701">[4701]</a>Angelus Politianus, ob pueri amorem, +violentas sibi inanus injecit. Et horrendum sane dictu, quantum apud nos +patrum memoria, scelus detestandum hoc saevierit! Quum enim Anno 1538. +“prudentissimus Rex Henricus Octavus cucullatorum coenobia, et sacrificorum +collegia, votariorum, per venerabiles legum Doctores Thomam Leum, Richardum +Laytonum visitari fecerat, &c., tanto numero reperti sunt apud eos +scortatores, cinaedi, ganeones, paedicones, puerarii, paederastae, Sodomitae”, +(<a href="#note4702">[4702]</a>Balei verbis utor) “Ganimedes, &c. ut in unoquoque eorum novam +credideris Gomorrham”. Sed vide si lubet eorundem Catalogum apud eundem +Balcum; “Puellae” (inquit) “in lectis dormire non poterant ob fratres +necromanticos”. Haec si apud votarios, monachos, sanctos scilicet +homunciones, quid in foro, quid in aula factum suspiceris? quid apud +nobiles, quid inter fornices, quam non foeditatem, quam non spurcitiem? +Sileo interim turpes illas, et ne nominandas quidem monachorum <a href="#note4703">[4703]</a> +mastrupationes, masturbatores. <a href="#note4704">[4704]</a>Rodericus a Castro vocat, tum et +eos qui se invicem ad Venerem excitandam flagris caedunt, Spintrias, +Succubas, Ambubeias, et lasciviente lumbo Tribades illas mulierculas, quae +se invicem fricant, et praeter Eunuchos etiam ad Venerem explendam, +artificiosa illa veretra habent. Immo quod magis mirere, faemina foeminam +Constantinopoli non ita pridem deperiit, ausa rem plane incredibilem, +mutato cultu mentita virum de nuptiis sermonem init, et brevi nupta est: +sed authorem ipsum consule, Busbequium. Omitto <a href="#note4705">[4705]</a>Salanarios illos +Egyptiacos, qui cum formosarum cadaveribus concumbunt; et eorum vesanam +libidinem, qui etiam idola et imagines depereunt. Nota est fabula +Pigmalionis apud <a href="#note4706">[4706]</a>Ovidium; Mundi et Paulini apud Aegesippum <span class="cite">belli +Jud. lib. 2. cap. 4.</span> Pontius C. Caesaris legatus, referente Plinio, +<span class="cite">lib. 35. cap. 3.</span> quem suspicor eum esse qui Christum crucifixit, +picturis Atalantae et Helenae adeo libidine incensus, ut tollere eas +vellet si natura tectorii permisisset, alius statuam bonae Fortunae +deperiit (Aelianus, <span class="cite">lib. 9. cap. 37.</span>) alius bonae deae, et ne qua pars +probro vacet. <a href="#note4707">[4707]</a>“Raptus ad stupra” (quod ait ille) “et ne <a href="#note4708">[4708]</a>os +quidem a libidine exceptum.” Heliogabalus, per omnia cava corporis +libidinem recepit, Lamprid. vita ejus. <a href="#note4709">[4709]</a>Hostius quidam specula +fecit, et ita disposuit, ut quum virum ipse pateretur, aversus omnes +admissarii motus in speculo videret, ac deinde falsa magnitudine ipsius +membri tanquam vera gauderet, simul virum et foeminam passus, quod dictu +foedum et abominandum. Ut veram plane sit, quod apud <a href="#note4710">[4710]</a>Plutarchum +Gryllus Ulyssi objecit. “Ad hunc usque diem apud nos neque mas marem, +neque foemina foeminam amavit, qualia multa apud vos memorabiles et +praeclari viri fecerunt: ut viles missos faciam, Hercules imberbem sectans +socium, amicos deseruit, &c. Vestrae libidines intra suos naturae fines +coerceri non possunt, quin instar fluvii exundantis atrocem foeditatum, +tumultum, confusionemque naturae gignant in re Venerea: nam et capras, +porcos, equos inierunt viri et foeminae, insano bestiarum amore exarserunt, +imde Minotauri, Centauri, Sylvani, Sphinges”, &c. Sed ne confutando doceam, +aut ea foras efferam, quae, non omnes scire convenit (haec enim doctis +solummodo, quod causa non absimili <a href="#note4711">[4711]</a>Rodericus, scripta velim) ne +levissomis ingentis et depravatis mentibus focdissimi sceleris notitiam, +&c., nolo quem diutius hisce sordibus inquinare. + +<p>I come at last to that heroical love which is proper to men and women, is a +frequent cause of melancholy, and deserves much rather to be called burning +lust, than by such an honourable title. There is an honest love, I confess, +which is natural, laqueus occultus captivans corda hominum, ut a mulieribus +non possint separari, “a secret snare to captivate the hearts of men,” as +<a href="#note4712">[4712]</a>Christopher Fonseca proves, a strong allurement, of a most +attractive, occult, adamantine property, and powerful virtue, and no man +living can avoid it. <a href="#note4713">[4713]</a><span lang="la">Et qui vim non sensit amoris, aut lapis est, +aut bellua</span>. He is not a man but a block, a very stone, <span lang="la">aut <a href="#note4714">[4714]</a>Numen, +aut Nebuchadnezzar</span>, he hath a gourd for his head, a pepon for his heart, +that hath not felt the power of it, and a rare creature to be found, one in +an age, <span lang="la">Qui nunquam visae flagravit amore puellae</span>; <a href="#note4715">[4715]</a>for <span lang="la">semel +insanivimus omnes</span>, dote we either young or old, as <a href="#note4716">[4716]</a>he said, and +none are excepted but Minerva and the Muses: so Cupid in <a href="#note4717">[4717]</a>Lucian +complains to his mother Venus, that amongst all the rest his arrows could +not pierce them. But this nuptial love is a common passion, an honest, for +men to love in the way of marriage; <span lang="la">ut materia appetit formam, sic mulier +virum.</span> <a href="#note4718">[4718]</a>You know marriage is honourable, a blessed calling, +appointed by God himself in Paradise; it breeds true peace, tranquillity, +content, and happiness, <span lang="la">qua nulla est aut fuit unquam sanctior +conjunctio</span>, as Daphnaeus in <a href="#note4719">[4719]</a>Plutarch could well prove, <span lang="la">et quae +generi humano immortalitatem parat</span>, when they live without jarring, +scolding, lovingly as they should do. +<div class="poem" lang="la"> +<div class="couplet"> +<div class="line"><a href="#note4720">[4720]</a>Felices ter et amplius</div> +<div class="line">Quos irrupta tenet copula, nec ullis</div> +</div> +<div class="couplet"> +<div class="line">Divulsus querimoniis</div> +<div class="line">Suprema citius solvit amor die.</div> +</div> +</div> +<div class="poem"> +<div class="couplet"> +<div class="line">Thrice happy they, and more than that,</div> +<div class="line">Whom bond of love so firmly ties,</div> +</div> +<div class="couplet"> +<div class="line">That without brawls till death them part,</div> +<div class="line">'Tis undissolv'd and never dies.</div> +</div> +</div> +<p>As Seneca lived with his Paulina, Abraham and Sarah, Orpheus and Eurydice, +Arria and Poetus, Artemisia and Mausolus, Rubenius Celer, that would needs +have it engraven on his tomb, he had led his life with Ennea, his dear +wife, forty-three years eight months, and never fell out. There is no +pleasure in this world comparable to it, 'tis <span lang="la">summum mortalitatis bonum— +<a href="#note4721">[4721]</a>hominum divumque voluptas, Alma Venus—latet enim in muliere aliquid +majus potentiusque, omnibus aliis humanis voluptatibus</span>, as <a href="#note4722">[4722]</a>one +holds, there's something in a woman beyond all human delight; a magnetic +virtue, a charming quality, an occult and powerful motive. The husband +rules her as head, but she again commands his heart, he is her servant, she +is only joy and content: no happiness is like unto it, no love so great as +this of man and wife, no such comfort as <a href="#note4723">[4723]</a><span lang="la">placens uxor</span>, a sweet +wife: <a href="#note4724">[4724]</a><span lang="la">Omnis amor magnus, sed aperto in conjuge major</span>. When they +love at last as fresh as they did at first, <a href="#note4725">[4725]</a><span lang="la">Charaque charo +consenescit conjugi</span>, as Homer brings Paris kissing Helen, after they had +been married ten years, protesting withal that he loved her as dear as he +did the first hour that he was betrothed. And in their old age, when they +make much of one another, saying, as he did to his wife in the poet, +<div class="poem" lang="la"> +<div class="couplet"> +<div class="line"><a href="#note4726">[4726]</a>Uxor vivamus quod viximus, et moriamur,</div> +<div class="line">Servantes nomen sumpsimus in thalamo;</div> +</div> +<div class="couplet"> +<div class="line">Nec ferat ulla dies ut commutemur in aevo,</div> +<div class="line">Quin tibi sim juvenis, tuque puella mihi.</div> +</div> +</div> +<div class="poem"> +<div class="couplet"> +<div class="line">Dear wife, let's live in love, and die together,</div> +<div class="line">As hitherto we have in all good will:</div> +</div> +<div class="couplet"> +<div class="line">Let no day change or alter our affections.</div> +<div class="line">But let's be young to one another still.</div> +</div> +</div> +Such should conjugal love be, still the same, and as they are one flesh, so +should they be of one mind, as in an aristocratical government, one +consent, <a href="#note4727">[4727]</a>Geyron-like, <span lang="la">coalescere in unum</span>, have one heart in two +bodies, will and nill the same. A good wife, according to Plutarch, should +be as a looking-glass to represent her husband's face and passion: if he be +pleasant, she should be merry: if he laugh, she should smile: if he look +sad, she should participate of his sorrow, and bear a part with him, and so +should they continue in mutual love one towards another. +<div class="poem" lang="la"> +<div class="line"><a href="#note4728">[4728]</a>Et me ab amore tuo deducet nulla senectus,</div> +<div class="line">Sive ego Tythonus, sive ego Nestor ero.</div> +</div> +<div class="poem"> +<div class="line">No age shall part my love from thee, sweet wife,</div> +<div class="line">Though I live Nestor or Tithonus' life.</div> +</div> +And she again to him, as the <a href="#note4729">[4729]</a>Bride saluted the Bridegroom of old in +Rome, <span lang="la">Ubi tu Caius, ego semper Caia</span>, be thou still Caius, I'll be Caia. + +<p>'Tis a happy state this indeed, when the fountain is blessed (saith +Solomon, <span class="bibcite">Prov. v. 17.</span>) “and he rejoiceth with the wife of his youth, and +she is to him as the loving hind and pleasant roe, and he delights in her +continually.” But this love of ours is immoderate, inordinate, and not to +be comprehended in any bounds. It will not contain itself within the union +of marriage, or apply to one object, but is a wandering, extravagant, a +domineering, a boundless, an irrefragable, a destructive passion: sometimes +this burning lust rageth after marriage, and then it is properly called +jealousy; sometimes before, and then it is called heroical melancholy; it +extends sometimes to co-rivals, &c., begets rapes, incests, murders: +<span lang="la">Marcus Antonius compressit Faustinam sororem, Caracalla Juliam Novercam, +Nero Matrem, Caligula sorores, Cyneras Myrrham filiam</span>, &c. But it is +confined within no terms of blood, years, sex, or whatsoever else. Some +furiously rage before they come to discretion, or age. <a href="#note4730">[4730]</a>Quartilla in +Petronius never remembered she was a maid; and the wife of Bath, in +Chaucer, cracks, +<div class="blackletter"> +<div class="line">Since I was twelve years old, believe,</div> +<div class="line">Husbands at Kirk-door had I five.</div> +</div> +<a href="#note4731">[4731]</a>Aratine Lucretia sold her maidenhead a thousand times before she was +twenty-four years old, <span lang="la">plus milies vendiderant virginitatem, &c. neque te +celabo, non deerant qui ut integram ambirent</span>. Rahab, that harlot, began to +be a professed quean at ten years of age, and was but fifteen when she hid +the spies, as <a href="#note4732">[4732]</a>Hugh Broughton proves, to whom Serrarius the Jesuit, +<span class="cite">quaest. 6. in cap. 2. Josue</span>, subscribes. Generally women begin +<span lang="la">pubescere</span>, as they call it, or <span lang="la">catullire</span>, as Julius Pollux cites, <span class="cite">lib. +2. cap. 3. onomast</span> out of Aristophanes, <a href="#note4733">[4733]</a>at fourteen years old, then +they do offer themselves, and some plainly rage. <a href="#note4734">[4734]</a>Leo Afer saith, +that in Africa a man shall scarce find a maid at fourteen years of age, +they are so forward, and many amongst us after they come into the teens do +not live without husbands, but linger. What pranks in this kind the middle +ages have played is not to be recorded. <span lang="la">Si mihi sint centum linguae, sint +oraque centum</span>, no tongue can sufficiently declare, every story is full of +men and women's insatiable lust, Nero's, Heliogabali, Bonosi, &c. <a href="#note4735">[4735]</a> +<span lang="la">Coelius Amphilenum, sed Quintius Amphelinam depereunt</span>, &c. They neigh +after other men's wives (as Jeremia, <span class="cite">cap. v. 8.</span> complaineth) like fed +horses, or range like town bulls, <span lang="la">raptores virginum et viduarum</span>, as many +of our great ones do. Solomon's wisdom was extinguished in this fire of +lust, Samson's strength enervated, piety in Lot's daughters quite forgot, +gravity of priesthood in Eli's sons, reverend old age in the Elders that +would violate Susanna, filial duty in Absalom to his stepmother, brotherly +love in Ammon. towards his sister. Human, divine laws, precepts, +exhortations, fear of God and men, fair, foul means, fame, fortune, shame, +disgrace, honour cannot oppose, stave off, or withstand the fury of it, +<span lang="la">omnia vincit amor</span>, &c. No cord nor cable can so forcibly draw, or hold so +fast, as love can do with, a twined thread. The scorching beams under the +equinoctial, or extremity of cold within the circle arctic, where the very +seas are frozen, cold or torrid zone, cannot avoid or expel this heat, +fury, and rage of mortal men. +<div class="poem" lang="la"> +<div class="line"><a href="#note4736">[4736]</a>Quo fugis ab demens, nulla est fuga, tu licet usque</div> +<div class="line">Ad Tanaim fugias, usque sequetur amor.</div> +</div> +<p>Of women's unnatural, <a href="#note4737">[4737]</a>insatiable lust, what country, what village +doth not complain? Mother and daughter sometimes dote on the same man, +father and son, master and servant, on one woman. +<div class="poem" lang="la"> +<div class="line"><a href="#note4738">[4738]</a>—Sed amor, sed ineffrenata libido,</div> +<div class="line">Quid castum in terris intentatumque reliquit?</div> +</div> +What breach of vows and oaths, fury, dotage, madness, might I reckon up? +Yet this is more tolerable in youth, and such as are still in their hot +blood; but for an old fool to dote, to see an old lecher, what more odious, +what can be more absurd? and yet what so common? Who so furious?<a href="#note4739">[4739]</a> +<span lang="la">Amare ea aetate si occiperint, multo insaniunt acrius</span>. Some dote then +more than ever they did in their youth. How many decrepit, hoary, harsh, +writhen, bursten-bellied, crooked, toothless, bald, blear-eyed, impotent, +rotten, old men shall you see flickering still in every place? One gets him +a young wife, another a courtesan, and when he can scarce lift his leg over +a sill, and hath one foot already in Charon's boat, when he hath the +trembling in his joints, the gout in his feet, a perpetual rheum in his +head, “a continuate cough,” <a href="#note4740">[4740]</a>his sight fails him, thick of hearing, +his breath stinks, all his moisture is dried up and gone, may not spit from +him, a very child again, that cannot dress himself, or cut his own meat, +yet he will be dreaming of, and honing after wenches, what can be more +unseemly? Worse it is in women than in men, when she is <span lang="la">aetate declivis, +diu vidua, mater olim, parum decore matrimonium sequi videtur</span>, an old +widow, a mother so long since (<a href="#note4741">[4741]</a>in Pliny's opinion), she doth very +unseemly seek to marry, yet whilst she is <a href="#note4742">[4742]</a>so old a crone, a beldam, +she can neither see, nor hear, go nor stand, a mere <a href="#note4743">[4743]</a>carcass, a +witch, and scarce feel; she caterwauls, and must have a stallion, a +champion, she must and will marry again, and betroth herself to some young +man, <a href="#note4744">[4744]</a>that hates to look on, but for her goods; abhors the sight of +her, to the prejudice of her good name, her own undoing, grief of friends, +and ruin of her children. + +<p>But to enlarge or illustrate this power and effects of love, is to set a +candle in the sun. <a href="#note4745">[4745]</a>It rageth with all sorts and conditions of men, +yet is most evident among such as are young and lusty, in the flower of +their years, nobly descended, high fed, such as live idly, and at ease; and +for that cause (which our divines call burning lust) this <a href="#note4746">[4746]</a><span lang="la">ferinus +insanus amor</span>, this mad and beastly passion, as I have said, is named by +our physicians heroical love, and a more honourable title put upon it, +<span lang="la">Amor nobilis</span>, as <a href="#note4747">[4747]</a>Savanarola styles it, because noble men and women +make a common practice of it, and are so ordinarily affected with it. +Avicenna, <span class="cite">lib. 3. Fen, 1. tract. 4. cap. 23.</span> calleth this passion +<i>Ilishi</i>, and defines it <a href="#note4748">[4748]</a>“to be a disease or melancholy vexation, or +anguish of mind, in which a man continually meditates of the beauty, +gesture, manners of his mistress, and troubles himself about it:” desiring, +(as Savanarola adds) with all intentions and eagerness of mind, “to compass +or enjoy her, <a href="#note4749">[4749]</a>as commonly hunters trouble themselves about their +sports, the covetous about their gold and goods, so is he tormented still +about his mistress.” Arnoldus Villanovanus, in his book of heroical love, +defines it, <a href="#note4750">[4750]</a>“a continual cogitation of that which he desires, with a +confidence or hope of compassing it;” which definition his commentator +cavils at. For continual cogitation is not the genus but a symptom of +love; we continually think of that which we hate and abhor, as well as that +which we love; and many things we covet and desire, without all hope of +attaining. Carolus a Lorme, in his Questions, makes a doubt, <span lang="la">An amor sit +morbus</span>, whether this heroical love be a disease: Julius Pollux <span class="cite">Onomast. +lib. 6. cap. 44.</span> determines it. They that are in love are likewise +<a href="#note4751">[4751]</a>sick; <span lang="la">lascivus, salax, lasciviens, et qui in venerem furit, vere +est aegrotus</span>, Arnoldus will have it improperly so called, and a malady +rather of the body than mind. Tully, in his <span class="cite">Tusculans</span>, defines it a +furious disease of the mind. Plato, madness itself. Ficinus, his +Commentator, <span class="cite">cap. 12.</span> a species of madness, “for many have run mad for +women,” <span class="bibcite">Esdr. iv. 26.</span> But <a href="#note4752">[4752]</a>Rhasis “a melancholy passion:” and most +physicians make it a species or kind of melancholy (as will appear by the +symptoms), and treat of it apart; whom I mean to imitate, and to discuss it +in all his kinds, to examine his several causes, to show his symptoms, +indications, prognostics, effect, that so it may be with more facility +cured. + +<p>The part affected in the meantime, as <a href="#note4753">[4753]</a>Arnoldus supposeth, “is the +former part of the head for want of moisture,” which his Commentator +rejects. Langius, <span class="cite">med. epist. lib. 1. cap. 24.</span> will have this passion +seated in the liver, and to keep residence in the heart, <a href="#note4754">[4754]</a>“to proceed +first from the eyes so carried by our spirits, and kindled with imagination +in the liver and heart;” <span lang="la">coget amare jecur</span>, as the saying is. <span lang="la">Medium +feret per epar</span>, as Cupid in Anacreon. For some such cause belike <a href="#note4755">[4755]</a> +Homer feigns Titius' liver (who was enamoured of Latona) to be still gnawed +by two vultures day and night in hell, <a href="#note4756">[4756]</a>“for that young men's bowels +thus enamoured, are so continually tormented by love.” Gordonius, <span class="cite">cap. 2. +part. 2.</span> <a href="#note4757">[4757]</a>“will have the testicles an immediate subject or cause, +the liver an antecedent.” Fracastorius agrees in this with Gordonius, <span lang="la">inde +primitus imaginatio venerea, erectio, &c. titillatissimam partem vocat, ita +ut nisi extruso semine gestiens voluptas non cessat, nec assidua veneris +recordatio, addit Gnastivinius</span> <span class="cite">Comment. 4. Sect. prob. 27. Arist.</span> But +<a href="#note4758">[4758]</a>properly it is a passion of the brain, as all other melancholy, by +reason of corrupt imagination, and so doth Jason Pratensis, <span class="cite">c. 19. de +morb. cerebri</span> (who writes copiously of this erotical love), place and +reckon it amongst the affections of the brain. <a href="#note4759">[4759]</a>Melancthon <span class="cite">de anima</span> +confutes those that make the liver a part affected, and Guianerius, <span class="cite">Tract. +15. cap. 13 et 17.</span> though many put all the affections in the heart, refers +it to the brain. Ficinus, <span class="cite">cap. 7. in Convivium Platonis</span>, “will have the +blood to be the part affected.” Jo. Frietagius, <span class="cite">cap. 14. noct. med.</span> +supposeth all four affected, heart, liver, brain, blood; but the major part +concur upon the brain, <a href="#note4760">[4760]</a>'tis <span lang="la">imaginatio laesa</span>; and both imagination +and reason are misaffected;, because of his corrupt judgment, and continual +meditation of that which he desires, he may truly be said to be melancholy. +If it be violent, or his disease inveterate, as I have determined in the +precedent partitions, both imagination and reason are misaffected, first +one, then the other. +</div> +</div> +<div class="member"> +<h3><a name="3.2.2"></a>MEMB. II.</h3> +<div class="subsection"> +<h4><a name="3.2.2.1"></a>SUBSECT. I.—<i>Causes of Heroical Love, Temperature, full Diet, Idleness, Place, Climate, &c.</i></h4> + +<p>Of all causes the remotest are stars. <a href="#note4761">[4761]</a>Ficinus <span class="cite">cap. 19.</span> saith they +are most prone to this burning lust, that have Venus in Leo in their +horoscope, when the Moon and Venus be mutually aspected, or such as be of +Venus' complexion. <a href="#note4762">[4762]</a>Plutarch interprets astrologically that tale of +Mars and Venus, “in whose genitures ♂ and ♂ are in conjunction,” +they are commonly lascivious, and if women queans; as the good wife of +Bath confessed in Chaucer; +<div class="blackletter"> +<div class="line">I followed aye mine inclination,</div> +<div class="line">By virtue of my constellation.</div> +</div> +But of all those astrological aphorisms which I have ever read, that of +Cardan is most memorable, for which howsoever he is bitterly censured by +<a href="#note4763">[4763]</a>Marinus Marcennus, a malapert friar, and some others (which <a href="#note4764">[4764]</a> +he himself suspected) yet methinks it is free, downright, plain and +ingenious. In his <a href="#note4765">[4765]</a>eighth <span class="cite">Geniture</span>, or example, he hath these words +of himself, ♂ ♂ and ☿ in ☿ <span lang="la">dignitatibus +assiduam mihi Venereorum cogitationem praestabunt, ita ut nunquam quiescam.</span> +Et paulo post, <span lang="la">Cogitatio Venereorum me torquet perpetuo, et quam facto +implere non licuit, aut fecisse potentem puduit, cogitatione assidua +mentitus sum voluptatem</span>. Et alibi, <span lang="la">ob ☾ et ☿ dominium et +radiorum mixtionem, profundum fuit ingenium, sed lascivum, egoque turpi +libidini deditus et obscaenus.</span> So far Cardan of himself, <span lang="la">quod de se +fatetur ideo <a href="#note4766">[4766]</a>ut utilitatem adferat studiosis hujusce disciplinae</span>, +and for this he is traduced by Marcennus, when as in effect he saith no +more than what Gregory Nazianzen of old, to Chilo his scholar, <span lang="la">offerebant +se mihi visendae mulieres, quarum praecellenti elegantia et decore spectabili +tentabatur meae. integritas pudicitiae. Et quidem flagitium vitavi +fornicationis, at munditiae virginalis florem arcana cordis cogitatione +foedavi. Sed ad rem.</span> Aptiores ad masculinam venerem sunt quorum genesi +Venus est in signo masculino, et in Saturni finibus aut oppositione, &c. +Ptolomeus <span class="cite">in quadripart.</span> plura de his et specialia habet aphorismata, longo +proculdubio usu confirmata, et ab experientia multa perfecta, inquit +commentator ejus Cardanus. Tho. Campanella <span class="cite">Astrologiae lib. 4. cap. 8. +articulis 4 and 5.</span> insaniam amatoriam remonstrantia, multa prae caeteris +accumulat aphorismata, quae qui volet, consulat. Chiromantici ex cingulo +Veneris plerumque conjecturam faciunt, et monte Veneris, de quorum +decretis, Taisnerum, Johan. de Indagine, Goclenium, ceterosque si lubet, +inspicias. Physicians divine wholly from the temperature and complexion; +phlegmatic persons are seldom taken, according to Ficinus <span class="cite">Comment, cap. +9</span>; naturally melancholy less than they, but once taken they are never +freed; though many are of opinion flatuous or hypochondriacal melancholy +are most subject of all others to this infirmity. Valescus assigns their +strong imagination for a cause, Bodine abundance of wind, Gordonius of +seed, and spirits, or atomi in the seed, which cause their violent and +furious passions. Sanguine thence are soon caught, young folks most apt to +love, and by their good wills, saith <a href="#note4767">[4767]</a>Lucian, “would have a bout with +every one they see:” the colt's evil is common to all complexions. +Theomestus a young and lusty gallant acknowledgeth (in the said author) all +this to be verified in him, “I am so amorously given, <a href="#note4768">[4768]</a>you may sooner +number the sea-sands, and snow falling from the skies, than my several +loves. Cupid had shot all his arrows at me, I am deluded with various +desires, one love succeeds another, and that so soon, that before one is +ended, I begin with a second; she that is last is still fairest, and she +that is present pleaseth me most: as an hydra's head my loves increase, no +Iolaus can help me. Mine eyes are so moist a refuge and sanctuary of love, +that they draw all beauties to them, and are never satisfied. I am in a +doubt what fury of Venus this should be: alas, how have I offended her so +to vex me, what Hippolitus am I!” What Telchine is my genius? or is it a +natural imperfection, an hereditary passion? Another in <a href="#note4769">[4769]</a>Anacreon +confesseth that he had twenty sweethearts in Athens at once, fifteen at +Corinth, as many at Thebes, at Lesbos, and at Rhodes, twice as many in +Ionia, thrice in Caria, twenty thousand in all: or in a word, <span lang="gr">ἐί +φύλλα, πάντα</span>, &c. +<div class="poem" lang="la"> +<div class="line">Folia arborum omnium si</div> +<div class="line">Nosti referre cuncta,</div> +<div class="line">Aut computare arenas</div> +<div class="line">In aequore universas,</div> +<div class="line">Solum meorum amorum</div> +<div class="line">Te fecero logistam?</div> +</div> +<div class="poem"> +<div class="line">Canst count the leaves in May,</div> +<div class="line">Or sands i' th' ocean sea?</div> +<div class="line">Then count my loves I pray.</div> +</div> + +<p>His eyes are like a balance, apt to propend each way, and to be weighed +down with every wench's looks, his heart a weathercock, his affection +tinder, or naphtha itself, which every fair object, sweet smile, or +mistress's favour sets on fire. Guianerius <span class="cite">tract 15. cap. 14.</span> refers all +this <a href="#note4770">[4770]</a>to “the hot temperature of the testicles,” Ferandus a Frenchman +in his <span class="cite">Erotique Mel.</span> (which <a href="#note4771">[4771]</a>book came first to my hands after the +third edition) to certain atomi in the seed, “such as are very spermatic +and full of seed.” I find the same in Aristot. <span class="cite">sect. 4. prob. 17.</span> <span lang="la">si non +secernatur semen, cessare tentigines non possunt</span>, as Gaustavinius his +commentator translates it: for which cause these young men that be strong +set, of able bodies, are so subject to it. Hercules de Saxonia hath the +same words in effect. But most part I say, such as are aptest to love that +are young and lusty, live at ease, stall-fed, free from cares, like cattle +in a rank pasture, idle and solitary persons, they must needs +<span lang="la">hirquitullire</span>, as Guastavinius recites out of Censorinus. +<div class="poem" lang="la"> +<div class="line"><a href="#note4772">[4772]</a>Mens erit apta capi tum quum laetissima rerum.</div> +<div class="line">Ut seges in pingui luxuriabit humo.</div> +</div> +<div class="poem"> +<div class="line">The mind is apt to lust, and hot or cold,</div> +<div class="line">As corn luxuriates in a better mould.</div> +</div> +The place itself makes much wherein we live, the clime, air, and discipline +if they concur. In our Misnia, saith Galen, near to Pergamus, thou shalt +scarce find an adulterer, but many at Rome, by reason of the delights of +the seat. It was that plenty of all things, which made <a href="#note4773">[4773]</a>Corinth so +infamous of old, and the opportunity of the place to entertain those +foreign comers; every day strangers came in, at each gate, from all +quarters. In that one temple of Venus a thousand whores did prostitute +themselves, as Strabo writes, besides Lais and the rest of better note: all +nations resorted thither, as to a school of Venus. Your hot and southern +countries are prone to lust, and far more incontinent than those that live +in the north, as Bodine discourseth at large, <span class="cite">Method, hist. cap. 5.</span> <span lang="la">Molles +Asiatici</span>, so are Turks, Greeks, Spaniards, Italians, even all that +latitude; and in those tracts, such as are more fruitful, plentiful, and +delicious, as Valence in Spain, Capua in Italy, <span lang="la">domicilium luxus</span> Tully +terms it, and (which Hannibal's soldiers can witness) Canopus in Egypt, +Sybaris, Phoeacia, Baiae, <a href="#note4774">[4774]</a>Cyprus, Lampsacus. In <a href="#note4775">[4775]</a>Naples the +fruit of the soil and pleasant air enervate their bodies, and alter +constitutions: insomuch that Florus calls it <span lang="la">Certamen Bacchi et Veneris</span>, +but <a href="#note4776">[4776]</a>Foliot admires it. In Italy and Spain they have their stews in +every great city, as in Rome, Venice, Florence, wherein, some say, dwell +ninety thousand inhabitants, of which ten thousand are courtesans; and yet +for all this, every gentleman almost hath a peculiar mistress; +fornications, adulteries, are nowhere so common: <span lang="la">urbs est jam tota +lupanar</span>; how should a man live honest amongst so many provocations? now if +vigour of youth, greatness, liberty I mean, and that impunity of sin which +grandees take unto themselves in this kind shall meet, what a gap must it +needs open to all manner of vice, with what fury will it rage? For, as +Maximus Tyrius the Platonist observes, <span lang="la">libido consequuta quum fuerit +materiam improbam et praeruptam licentiam, et effrenatam audaciam</span>, &c., +what will not lust effect in such persons? For commonly princes and great +men make no scruple at all of such matters, but with that whore in +Spartian, <span lang="la">quicquid libet licet</span>, they think they may do what they list, +profess it publicly, and rather brag with Proculus (that writ to a friend +of his in Rome, <a href="#note4777">[4777]</a>what famous exploits he had done in that kind) than +any way be abashed at it. <a href="#note4778">[4778]</a>Nicholas Sanders relates of Henry VIII. (I +know not how truly) <span lang="la">Quod paucas vidit pulchriores quas non concupierit, et +paucissimas non concupierit quas non violarit</span>, “He saw very few maids that +he did not desire, and desired fewer whom he did not enjoy:” nothing so +familiar amongst them, 'tis most of their business: Sardanapalus, +Messalina, and Joan of Naples, are not comparable to <a href="#note4779">[4779]</a>meaner men and +women; Solomon of old had a thousand concubines; Ahasuerus his eunuchs and +keepers; Nero his Tigillinus panders, and bawds; the Turks, <a href="#note4780">[4780]</a> +Muscovites, Mogors, Xeriffs of Barbary, and Persian Sophies, are no whit +inferior to them in our times. <span lang="la">Delectus fit omnium puellarum toto regno +forma praestantiorum</span> (saith Jovius) <span lang="la">pro imperatore; et quas ille linquit, +nobiles habent</span>; they press and muster up wenches as we do soldiers, and +have their choice of the rarest beauties their countries can afford, and yet +all this cannot keep them from adultery, incest, sodomy, buggery, and such +prodigious lusts. We may conclude, that if they be young, fortunate, rich, +high-fed, and idle withal, it is almost impossible that they should live +honest, not rage, and precipitate themselves into these inconveniences of +burning lust. +<div class="poem" lang="la"> +<div class="line"><a href="#note4781">[4781]</a>Otium et reges prius et beatas</div> +<div class="bob"> +<div class="line">Perdidit urbes.</div> +</div> +</div> +<p>Idleness overthrows all, <span lang="la">Vacuo pectore regnat amor</span>, love tyranniseth in +an idle person. <span lang="la">Amore abundas Antiphio</span>. If thou hast nothing to do,<a href="#note4782">[4782]</a> +<span lang="la">Invidia vel amore miser torquebere</span>—Thou shalt be haled in pieces with +envy, lust, some passion or other. <span lang="la">Homines nihil agendo male agere +discunt</span>; 'tis Aristotle's simile, <a href="#note4783">[4783]</a>“as match or touchwood takes fire, +so doth an idle person love.” <span lang="la">Quaeritur Aegistus quare sit factus +adulter</span>, &c., why was Aegistus a whoremaster? You need not ask a reason +of it. Ismenedora stole Baccho, a woman forced a man, as <a href="#note4784">[4784]</a>Aurora did +Cephalus: no marvel, saith <a href="#note4785">[4785]</a>Plutarch, <span lang="la">Luxurians opibus more hominum +mulier agit</span>: she was rich, fortunate and jolly, and doth but as men do in +that case, as Jupiter did by Europa, Neptune by Amymone. The poets +therefore did well to feign all shepherds lovers, to give themselves to +songs and dalliances, because they lived such idle lives. For love, as +<a href="#note4786">[4786]</a>Theophrastus defines it, is <span lang="la">otiosi animi affectus</span>, an affection of +an idle mind, or as <a href="#note4787">[4787]</a>Seneca describes it, <span lang="la">Juventa gignitur, juxu +nutritur, feriis alitur, otioque inter laeta fortunae bonae</span>; youth begets +it, riot maintains it, idleness nourisheth it, &c. which makes <a href="#note4788">[4788]</a> +Gordonius the physician <span class="cite">cap. 20. part. 2.</span> call this disease the proper +passion of nobility. Now if a weak judgment and a strong apprehension do +concur, how, saith Hercules de Saxonia, shall they resist? Savanarola +appropriates it almost to <a href="#note4789">[4789]</a>“monks, friars, and religious persons, +because they live solitarily, fair daintily, and do nothing:” and well he +may, for how should they otherwise choose? + +<p>Diet alone is able to cause it: a rare thing to see a young man or a woman +that lives idly and fares well, of what condition soever, not to be in +love. <a href="#note4790">[4790]</a>Alcibiades was still dallying with wanton young women, +immoderate in his expenses, effeminate in his apparel, ever in love, but +why? he was over-delicate in his diet, too frequent and excessive in +banquets, <span lang="la">Ubicunque securitas, ibi libido dominatur</span>; lust and security +domineer together, as St. Hierome averreth. All which the wife of Bath in +Chaucer freely justifies, +<div class="blackletter"> +<div class="line">For all to sicker, as cold engendreth hail,</div> +<div class="line">A liquorish tongue must have a liquorish tail.</div> +</div> +Especially if they shall further it by choice diet, as many times those +Sybarites and Phaeaces do, feed liberally, and by their good will eat +nothing else but lascivious meats. <a href="#note4791">[4791]</a>Vinum imprimis generosum, +legumen, fabas, radices omnium generum bene conditas, et largo pipere +aspersas, carduos hortulanos, lactucas, <a href="#note4792">[4792]</a>erucas, rapas, porros, +caepas, nucem piceam, amygdalas dulces, electuaria, syrupos, succos, +cochleas, conchas, pisces optime praeparatos, aviculas, testiculos +animalium, ova, condimenta diversorum generum, molles lectos, pulvinaria, +&c. Et quicquid fere medici impotentia rei venereae laboranti praescribunt, +hoc quasi diasatyrion habent in delitiis, et his dapes multo delicatiores; +mulsum, exquisitas et exoticas fruges, aromata, placentas, expressos succos +multis ferculis variatos, ipsumque vinum suavitate vincentes, et quicquid +culina, pharmacopaea, aut quaeque fere officina subministrare possit. Et hoc +plerumque victu quum se ganeones infarciant, <a href="#note4793">[4793]</a>ut ille ob Chreseida +suam, se bulbis et cochleis curavit; etiam ad Venerem se parent, et ad +hanc palestram se exerceant, qui fieri possit, ut non misere depereant, +<a href="#note4794">[4794]</a>ut non penitus insaniant? <span lang="la">Aestuans venter cito despuit in +libidinem</span>, Hieronymus ait. <a href="#note4795">[4795]</a><span lang="la">Post prandia, Callyroenda</span>. Quis enim +continere se potest? <a href="#note4796">[4796]</a><span lang="la">Luxuriosa res vinum</span>, fomentum libidinis +vocat Augustinus, blandum daemonem, Bernardus; lac veneris, +Aristophanes. <span lang="la">Non Aetna, non Vesuvius tantis ardoribus aestuant, ac juveniles +medullae vino plenae</span>, addit <a href="#note4797">[4797]</a>Hieronymus: unde ob optimum vinum +Lamsacus olim Priapo sacer: et venerandi Bacchi socia apud <a href="#note4798">[4798]</a> +Orpheum Venus audit. Haec si vinum simplex, et per se sumptum praestare +possit, nam—<a href="#note4799">[4799]</a><span lang="la">quo me Bacche rapis tui plenum</span>? quam non insaniam, +quem non furorem a caeteris expectemus? <a href="#note4800">[4800]</a>Gomesius salem enumerat +inter ea quae intempstivam libidinem provocare solent, <span lang="la">et salatiores fieri +foeminas ob esum salis contendit: Venerem ideo dicunt ab Oceano ortam</span>. +<div class="poem" lang="la"> +<div class="line"><a href="#note4801">[4801]</a>Unde tot in Veneta scortorum millia cur stint?</div> +<div class="line">In promptu causa est, est Venus orta mari.</div> +</div> +<span lang="la">Et hinc foeta mater Salacea Oceani conjux</span>, verbumque fortasse salax a sale +effluxit. Mala Bacchica tantum olim in amoribus praevaluerunt, ut coronae ex +illis statuae Bacchi ponerentur. <a href="#note4802">[4802]</a>Cubebis in vino maceratis utuntur +Indi Orientales ad Venerem excitandum, et <a href="#note4803">[4803]</a>Surax radice Africani. +Chinae radix eosdem effectus habet, talisque herbae meminit <span class="cite">mag. nat. lib. +2. cap. 16</span>. <a href="#note4804">[4804]</a>Baptista Porta ex India allatae, cujus mentionem facit +et Theophrastus. Sed infinita his similia apud Rhasin, Matthiolum, +Mizaldum, caeterosque medicos occurrunt, quorum ideo mentionem feci, ne +quis imperitior in hos scopulas impingat, sed pro virili tanquam syrtes et +cautes consulto effugiat. +</div> +<div class="subsection"> +<h4><a name="3.2.2.2"></a>SUBSECT. II.—<i>Other causes of Love-Melancholy, Sight, Being from the Face, Eyes, other parts, and how it pierceth</i>.</h4> + +<p>Many such causes may be reckoned up, but they cannot avail, except +opportunity be offered of time, place, and those other beautiful objects, +or artificial enticements, as kissing, conference, discourse, gestures +concur, with such like lascivious provocations. Kornmannus, in his book <span class="cite">de +linea amoris</span>, makes five degrees of lust, out of <a href="#note4805">[4805]</a>Lucian belike, +which he handles in five chapters, <span lang="la">Visus, Colloquium, Convictus, Oscula, +Tactus</span>. <a href="#note4806">[4806]</a>Sight, of all other, is the first step of this unruly love, +though sometime it be prevented by relation or hearing, or rather incensed. +For there be those so apt, credulous, and facile to love, that if they hear +of a proper man, or woman, they are in love before they see them, and that +merely by relation, as Achilles Tatius observes. <a href="#note4807">[4807]</a>“Such is their +intemperance and lust, that they are as much maimed by report, as if they +saw them. Callisthenes a rich young gentleman of Byzance in Thrace, hearing +of <a href="#note4808">[4808]</a>Leucippe, Sostratus' fair daughter, was far in love with her, +and, out of fame and common rumour, so much incensed, that he would needs +have her to be his wife.” And sometimes by reading they are so affected, as +he in <a href="#note4809">[4809]</a>Lucian confesseth of himself, “I never read that place of +Panthea in Xenophon, but I am as much affected as if I were present with +her.” Such persons commonly <a href="#note4810">[4810]</a>feign a kind of beauty to themselves; +and so did those three gentlewomen in <a href="#note4811">[4811]</a>Balthazar Castilio fall in +love with a young man whom they never knew, but only heard him commended: +or by reading of a letter; for there is a grace cometh from hearing, <a href="#note4812">[4812]</a> +as a moral philosopher informeth us, “as well from sight; and the species +of love are received into the fantasy by relation alone:” <a href="#note4813">[4813]</a><span lang="la">ut cupere +ab aspectu, sic velle ab auditu</span>, both senses affect. <span lang="la">Interdum et absentes +amamus</span>, sometimes we love those that are absent, saith Philostratus, and +gives instance in his friend Athenodorus, that loved a maid at Corinth whom +he never saw; <span lang="la">non oculi sed mens videt</span>, we see with the eyes of our +understanding. + +<p>But the most familiar and usual cause of love is that which comes by sight, +which conveys those admirable rays of beauty and pleasing graces to the +heart. Plotinus derives love from sight, <span lang="gr">ἔρος</span> quasi +<span lang="gr">ὅρασις</span>. <a href="#note4814">[4814]</a><span lang="la">Si nescis, oculi sunt in amore duces</span>, “the eyes are the +harbingers of love,” and the first step of love is sight, as <a href="#note4815">[4815]</a>Lilius +Giraldus proves at large, <span class="cite">hist. deor. syntag. 13.</span> they as two sluices let +in the influences of that divine, powerful, soul-ravishing, and captivating +beauty, which, as <a href="#note4816">[4816]</a>one saith, “is sharper than any dart or needle, +wounds deeper into the heart; and opens a gap through our eyes to that +lovely wound, which pierceth the soul itself” (<span class="bibcite">Ecclus. 18.</span>) Through it love +is kindled like a fire. This amazing, confounding, admirable, amiable +beauty, <a href="#note4817">[4817]</a>“than which in all nature's treasure (saith Isocrates) there +is nothing so majestical and sacred, nothing so divine, lovely, precious,” +'tis nature's crown, gold and glory; <span lang="la">bonum si non summum, de summis tamen +non infrequenter triumphans</span>, whose power hence may be discerned; we +contemn and abhor generally such things as are foul and ugly to behold, +account them filthy, but love and covet that which is fair. 'Tis <a href="#note4818">[4818]</a> +beauty in all things which pleaseth and allureth us, a fair hawk, a fine +garment, a goodly building, a fair house, &c. That Persian Xerxes when he +destroyed all those temples of the gods in Greece, caused that of Diana, +<span lang="la">in integrum servari</span>, to be spared alone for that excellent beauty and +magnificence of it. Inanimate beauty can so command. 'Tis that which +painters, artificers, orators, all aim at, as Eriximachus the physician, in +Plato contends, <a href="#note4819">[4819]</a>“It was beauty first that ministered occasion to +art, to find out the knowledge of carving, painting, building, to find out +models, perspectives, rich furnitures, and so many rare inventions.” +Whiteness in the lily, red in the rose, purple in the violet, a lustre in +all things without life, the clear light of the moon, the bright beams of +the sun, splendour of gold, purple, sparkling diamond, the excellent +feature of the horse, the majesty of the lion, the colour of birds, +peacock's tails, the silver scales of fish, we behold with singular delight +and admiration. <a href="#note4820">[4820]</a>“And which is rich in plants, delightful in flowers, +wonderful in beasts, but most glorious in men,” doth make us affect and +earnestly desire it, as when we hear any sweet harmony, an eloquent tongue, +see any excellent quality, curious work of man, elaborate art, or aught +that is exquisite, there ariseth instantly in us a longing for the same. We +love such men, but most part for comeliness of person, we call them gods +and goddesses, divine, serene, happy, &c. And of all mortal men they alone +(<a href="#note4821">[4821]</a>Calcagninus holds) are free from calumny; <span lang="la">qui divitiis, magistratu +et gloria florent, injuria lacessimus</span>, we backbite, wrong, hate renowned, +rich, and happy men, we repine at their felicity, they are undeserving we +think, fortune is a stepmother to us, a parent to them. “We envy” (saith +<a href="#note4822">[4822]</a>Isocrates) “wise, just, honest men, except with mutual offices and +kindnesses, some good turn or other, they extort this love from us; only +fair persons we love at first sight, desire their acquaintance, and adore +them as so many gods: we had rather serve them than command others, and +account ourselves the more beholding to them, the more service they enjoin +us:” though they be otherwise vicious, dishonest, we love them, favour them, +and are ready to do them any good office for their <a href="#note4823">[4823]</a>beauty's sake, +though they have no other good quality beside. <span lang="la">Dic igitur o fomose, +adolescens</span> (as that eloquent Phavorinus breaks out in <a href="#note4824">[4824]</a>Stobeus) <span lang="la">dic +Autiloque, suavius nectare loqueris; dic o Telemache, vehementius Ulysse +dicis; dic Alcibiades utcunque ebrius, libentius tibi licet ebrio +auscultabimus</span>. “Speak, fair youth, speak Autiloquus, thy words are sweeter +than nectar, speak O Telemachus, thou art more powerful than Ulysses, speak +Alcibiades though drunk, we will willingly hear thee as thou art.” Faults +in such are no faults: for when the said Alcibiades had stolen Anytus his +gold and silver plate, he was so far from prosecuting so foul a fact +(though every man else condemned his impudence and insolency) that he +wished it had been more, and much better (he loved him dearly) for his +sweet sake. “No worth is eminent in such lovely persons, all imperfections +hid;” <span lang="la">non enim facile de his quos plurimum diligimus, turpitudinem +suspicamur</span>, for hearing, sight, touch, &c., our mind and all our senses +are captivated, <span lang="la">omnes sensus formosus delectat</span>. Many men have been +preferred for their person alone, chosen kings, as amongst the Indians, +Persians, Ethiopians of old; the properest man of person the country could +afford, was elected their sovereign lord; <span lang="la">Gratior est pulchro veniens e +corpore virtus</span>, <a href="#note4825">[4825]</a>and so have many other nations thought and done, as +<a href="#note4826">[4826]</a>Curtius observes: <span lang="la">Ingens enim in corporis majestate veneratio est</span>, +“for there is a majestical presence in such men;” and so far was beauty +adored amongst them, that no man was thought fit to reign, that was not in +all parts complete and supereminent. Agis, king of Lacedaemon, had like to +have been deposed, because he married a little wife, they would not have +their royal issue degenerate. Who would ever have thought that Adrian' the +Fourth, an English monk's bastard (as <a href="#note4827">[4827]</a>Papirius Massovius writes in +his life), <span lang="la">inops a suis relectus, squalidus et miser</span>, a poor forsaken +child, should ever come to be pope of Rome? But why was it? <span lang="la">Erat acri +ingenio, facundia expedita eleganti corpore, facieque laeta ac hilari</span>, (as +he follows it out of <a href="#note4828">[4828]</a>Nubrigensis, for he ploughs with his heifer,) +“he was wise, learned, eloquent, of a pleasant, a promising countenance, a +goodly, proper man; he had, in a word, a winning look of his own,” and that +carried it, for that he was especially advanced. So “Saul was a goodly +person and a fair.” Maximinus elected emperor, &c. Branchus the son of +Apollo, whom he begot of Jance, Succron's daughter (saith Lactantius), when +he kept King Admetus' herds in Thessaly, now grown a man, was an earnest +suitor to his mother to know his father; the nymph denied him, because +Apollo had conjured her to the contrary; yet overcome by his importunity at +last she sent him to his father; when he came into Apollo's presence, +<span lang="la">malas Dei reverenter osculatus</span>, he carried himself so well, and was so +fair a young man, that Apollo was infinitely taken with the beauty of his +person, he could scarce look off him, and said he was worthy of such +parents, gave him a crown of gold, the spirit of divination, and in +conclusion made him a demigod. <span lang="la">O vis superba formae</span>, a goddess beauty is, +whom the very gods adore, <span lang="la">nam pulchros dii amant</span>; she is <span lang="la">Amoris domina</span>, +love's harbinger, love's loadstone, a witch, a charm, &c. Beauty is a dower +of itself, a sufficient patrimony, an ample commendation, an accurate +epistle, as <a href="#note4829">[4829]</a>Lucian, <a href="#note4830">[4830]</a>Apuleius, Tiraquellus, and some others +conclude. <span lang="la">Imperio digna forma</span>, beauty deserves a kingdom, saith +Abulensis, <span class="cite">paradox. 2. cap. 110.</span> immortality; and <a href="#note4831">[4831]</a>“more have got +this honour and eternity for their beauty, than for all other virtues +besides:” and such as are fair, “are worthy to be honoured of God and men.” +That Idalian Ganymede was therefore fetched by Jupiter into heaven, +Hephaestion dear to Alexander, Antinous to Adrian. Plato calls beauty for +that cause a privilege of nature, <span lang="la">Naturae gaudentis opus</span>, nature's +masterpiece, a dumb comment; Theophrastus, a silent fraud; still rhetoric +Carneades, that persuades without speech, a kingdom without a guard, +because beautiful persons command as so many captains; Socrates, a tyranny, +“which tyranniseth over tyrants themselves;” which made Diogenes belike call +proper women queens, <span lang="la">quod facerent homines quae praeciperent</span>, because men +were so obedient to their commands. They will adore, cringe, compliment, +and bow to a common wench (if she be fair) as if she were a noble woman, a +countess, a queen, or a goddess. Those intemperate young men of Greece +erected at Delphos a golden image with infinite cost, to the eternal memory +of Phryne the courtesan, as Aelian relates, for she was a most beautiful +woman, insomuch, saith <a href="#note4832">[4832]</a>Athenaeus, that Apelles and Praxiteles drew +Venus's picture from her. Thus young men will adore and honour beauty; nay +kings themselves I say will do it, and voluntarily submit their sovereignty +to a lovely woman. “Wine is strong, kings are strong, but a woman +strongest,” <span class="bibcite">1 Esd. iv. 10.</span> as Zerobabel proved at large to King Darius, his +princes and noblemen. “Kings sit still and command sea and land, &c., all +pay tribute to the king; but women make kings pay tribute, and have +dominion over them. When they have got gold and silver, they submit all to +a beautiful woman, give themselves wholly to her, gape and gaze on her, and +all men desire her more than gold or silver, or any precious thing: they +will leave father and mother, and venture their lives for her, labour and +travel to get, and bring all their gains to women, steal, fight, and spoil +for their mistress's sake. And no king so strong, but a fair woman is +stronger than he is. All things” (as <a href="#note4833">[4833]</a>he proceeds) “fear to touch the +king; yet I saw him and Apame his concubine, the daughter of the famous +Bartacus, sitting on the right hand of the king, and she took the crown off +his head, and put it on her own, and stroke him with her left hand; yet the +king gaped and gazed on her, and when she laughed he laughed, and when she +was angry he flattered to be reconciled to her.” So beauty commands even +kings themselves; nay whole armies and kingdoms are captivated together +with their kings: <a href="#note4834">[4834]</a><span lang="la">Forma vincit armatos, ferrum pulchritudo +captivat; vincentur specie, qui non vincentur proelio</span>. And 'tis a great +matter saith <a href="#note4835">[4835]</a>Xenophon, “and of which all fair persons may worthily +brag, that a strong man must labour for his living if he will have aught, a +valiant man must fight and endanger himself for it, a wise man speak, show +himself, and toil; but a fair and beautiful person doth all with ease, he +compasseth his desire without any pains-taking:” God and men, heaven and +earth conspire to honour him; every one pities him above other, if he be in +need, <a href="#note4836">[4836]</a>and all the world is willing to do him good. <a href="#note4837">[4837]</a>Chariclea +fell into the hand of pirates, but when all the rest were put to the edge +of the sword, she alone was preserved for her person. <a href="#note4838">[4838]</a>When +Constantinople was sacked by the Turk, Irene escaped, and was so far from +being made a captive, that she even captivated the Grand Signior himself. +So did Rosamond insult over King Henry the Second. +<div class="poem"> +<div class="line"><a href="#note4839">[4839]</a>———I was so fair an object;</div> +<div class="line">Whom fortune made my king, my love made subject;</div> +<div class="line">He found by proof the privilege of beauty,</div> +<div class="line">That it had power to countermand all duty.</div> +</div> +It captivates the very gods themselves, <span lang="la">Morosiora numina</span>, +<div class="poem" lang="la"> +<div class="line"><a href="#note4840">[4840]</a>———Deus ipse deorum</div> +<div class="line">Factus ob hanc formam bos, equus imber olor.</div> +</div> +And those <span lang="la">mali genii</span> are taken with it, as <a href="#note4841">[4841]</a>I have already proved. +<span lang="la">Formosam Barbari verentur, et ad spectum pulchrum immanis animus +mansuescit</span>. (Heliodor. <span class="cite">lib. 5.</span>) The barbarians stand in awe of a fair +woman, and at a beautiful aspect a fierce spirit is pacified. For when as +Troy was taken, and the wars ended (as Clemens <a href="#note4842">[4842]</a>Alexandrinus quotes +out of Euripides) angry Menelaus with rage and fury armed, came with his +sword drawn, to have killed Helen, with his own hands, as being the sole +cause of all those wars and miseries: but when he saw her fair face, as one +amazed at her divine beauty, he let his weapon fall, and embraced her +besides, he had no power to strike so sweet a creature. <span lang="la">Ergo habetantur +enses pulchritudine</span>, the edge of a sharp sword (as the saying is) is +dulled with a beautiful aspect, and severity itself is overcome. Hiperides +the orator, when Phryne his client was accused at Athens for her lewdness, +used no other defence in her cause, but tearing her upper garment, +disclosed her naked breast to the judges, with which comeliness of her body +and amiable gesture they were so moved and astonished, that they did acquit +her forthwith, and let her go. O noble piece of justice! mine author +exclaims: and who is he that would not rather lose his seat and robes, +forfeit his office, than give sentence against the majesty of beauty? Such +prerogatives have fair persons, and they alone are free from danger. +Parthenopaeus was so lovely and fair, that when he fought in the Theban +wars, if his face had been by chance bare, no enemy would offer to strike +at or hurt him, such immunities hath beauty. Beasts themselves are moved +with it. Sinalda was a woman of such excellent feature, <a href="#note4843">[4843]</a>and a queen, +that when she was to be trodden on by wild horses for a punishment, “the +wild beasts stood in admiration of her person,” (Saxo Grammaticus <span class="cite">lib. 8. +Dan. hist.</span>) “and would not hurt her.” Wherefore did that royal virgin in +<a href="#note4844">[4844]</a>Apuleius, when she fled from the thieves' den, in a desert, make +such an apostrophe to her ass on whom she rode; (for what knew she to the +contrary, but that he was an ass?) <span lang="la">Si me parentibus et proco formoso +reddideris, quas, tibi gratias, quos honores habebo, quos cibos exhibebo</span>? +<a href="#note4845">[4845]</a>She would comb him, dress him, feed him, and trick him every day +herself, and he should work no more, toil no more, but rest and play, &c. +And besides she would have a dainty picture drawn, in perpetual +remembrance, a virgin riding upon an ass's back with this motto, <span lang="la">Asino +vectore regia virgo fugiens captivitatem</span>; why said she all this? why did +she make such promises to a dumb beast? but that she perceived the poor ass +to be taken with her beauty, for he did often <span lang="la">obliquo collo pedes puellae +decoros basiare</span>, kiss her feet as she rode, <span lang="la">et ad delicatulas voculas +tentabat adhinnire</span>, offer to give consent as much as in him was to her +delicate speeches, and besides he had some feeling, as she conceived of her +misery. And why did Theogine's horse in Heliodorus <a href="#note4846">[4846]</a>curvet, prance, +and go so proudly, <span lang="la">exultans alacriter et superbiens</span>, &c., but that such +as mine author supposeth, he was in love with his master? <span lang="la">dixisses ipsum +equum pulchrum intelligere pulchram domini fomam</span>? A fly lighted on <a href="#note4847">[4847]</a> +Malthius' cheek as he lay asleep; but why? Not to hurt him, as a parasite +of his, standing by, well perceived, <span lang="la">non ut pungeret, sed ut oscularetur</span>, +but certainly to kiss him, as ravished with his divine looks. Inanimate +creatures, I suppose, have a touch of this. When a drop of <a href="#note4848">[4848]</a>Psyche's +candle fell on Cupid's shoulder, I think sure it was to kiss it. When Venus +ran to meet her rose-cheeked Adonis, as an elegant <a href="#note4849">[4849]</a>poet of our's +sets her out, +<div class="poem"> +<div class="line">———the bushes in the way</div> +<div class="line">Some catch her neck, some kiss her face,</div> +<div class="line">Some twine about her legs to make her stay,</div> +<div class="line">And all did covet her for to embrace.</div> +</div> +<a name="index9"></a><span lang="la">Aer ipse amore inficitur</span>, as Heliodorus holds, the air itself is in love: +for when Hero plaid upon her lute, +<div class="poem"> +<div class="line"><a href="#note4850">[4850]</a>The wanton air in twenty sweet forms danc't</div> +<div class="line">After her fingers———</div> +</div> +and those lascivious winds stayed Daphne when she fled from Apollo; +<div class="poem" lang="la"> +<div class="line"><a href="#note4851">[4851]</a>———nudabant corpora venti,</div> +<div class="line">Obviaque adversas vibrabant flamina vestes.</div> +</div> +Boreas Ventus loved Hyacinthus, and Orithya Ericthons's daughter of Athens: +<span lang="la">vi rapuit</span>, &c. he took her away by force, as she was playing with other +wenches at Ilissus, and begat Zetes and Galias his two sons of her. That +seas and waters are enamoured with this our beauty, is all out as likely as +that of the air and winds; for when Leander swam in the Hellespont, Neptune +with his trident did beat down the waves, but +<div class="poem"> +<div class="line">They still mounted up intending to have kiss'd him.</div> +<div class="line">And fell in drops like tears because they missed him.</div> +</div> +The <a href="#note4852">[4852]</a>river Alpheus was in love with Arethusa, as she tells the tale +herself, +<div class="poem" lang="la"> +<div class="line"><a href="#note4853">[4853]</a>———viridesque manu siccata capillos,</div> +<div class="line">Fluminis Alphei veteres recitavit amores;</div> +<div class="line">Pars ego Nympharum, &c.</div> +</div> +When our Thame and Isis meet +<div class="poem" lang="la"> +<div class="line"><a href="#note4854">[4854]</a>Oscula mille sonant, connexu brachia pallent,</div> +<div class="line">Mutuaque explicitis connectunt colla lacertis.</div> +</div> +Inachus and Pineus, and how many loving rivers can I reckon up, whom beauty +hath enthralled! I say nothing all this while of idols themselves that have +committed idolatry in this kind, of looking-glasses, that have been rapt in +love (if you will believe <a href="#note4855">[4855]</a>poets), when their ladies and mistresses +looked on to dress them. +<div class="poem" lang="la"> +<div class="line">Et si non habeo sensum, tua gratia sensum</div> +<div class="line">Exhibet, et calidi sentio amoris onus.</div> +<div class="line">Dirigis huc quoties spectantia lumina, flamma</div> +<div class="line">Succendunt inopi saucia membra mihi.</div> +</div> +<div class="poem"> +<div class="line">Though I no sense at all of feeling have.</div> +<div class="line">Yet your sweet looks do animate and save;</div> +<div class="line">And when your speaking eyes do this way turn,</div> +<div class="line">Methinks my wounded members live and burn.</div> +</div> +I could tell you such another story of a spindle that was fired by a fair +lady's <a href="#note4856">[4856]</a>looks, or fingers, some say, I know not well whether, but +fired it was by report, and of a cold bath that suddenly smoked, and was +very hot when naked Coelia came into it, <span lang="la">Miramur quis sit tantus et unde +vapor</span>, <a href="#note4857">[4857]</a>&c. But of all the tales in this kind, that is the most +memorable of <a href="#note4858">[4858]</a>Death himself, when he should have strucken a sweet +young virgin with his dart, he fell in love with the object. Many more such +could I relate which are to be believed with a poetical faith. So dumb and +dead creatures dote, but men are mad, stupefied many times at the first +sight of beauty, amazed, <a href="#note4859">[4859]</a>as that fisherman in Aristaenetus that spied +a maid bathing herself by the seaside, +<div class="poem" lang="la"> +<div class="line"><a href="#note4860">[4860]</a>Soluta mihi sunt omnia membra—</div> +<div class="line">A capite ad calcem. sensusque omnis periit</div> +<div class="line">De pectore, tam immensus stupor animam invasit mihi.</div> +</div> +And as <a href="#note4861">[4861]</a>Lucian, in his images, confesses of himself, that he was at +his mistress's presence void of all sense, immovable, as if he had seen a +Gorgon's head: which was no such cruel monster (as <a href="#note4862">[4862]</a>Coelius +interprets it, <span class="cite">lib. 3. cap. 9.</span>), “but the very quintessence of beauty,” +some fair creature, as without doubt the poet understood in the first +fiction of it, at which the spectators were amazed. <a href="#note4863">[4863]</a><span lang="la">Miseri quibus +intentata nites</span>, poor wretches are compelled at the very sight of her +ravishing looks to run mad, or make away with themselves. +<div class="poem" lang="la"> +<div class="line"><a href="#note4864">[4864]</a>They wait the sentence of her scornful eyes;</div> +<div class="line">And whom she favours lives, the other dies.</div> +</div> +4865]Heliodorus, <span class="cite">lib. 1.</span> brings in Thyamis almost besides himself, when +he saw Chariclia first, and not daring to look upon her a second time, “for +he thought it impossible for any man living to see her and contain +himself.” The very fame of beauty will fetch them to it many miles off +(such an attractive power this loadstone hath), and they will seem but +short, they will undertake any toil or trouble, <a href="#note4866">[4866]</a>long journeys. Penia +or Atalanta shall not overgo them, through seas, deserts, mountains, and +dangerous places, as they did to gaze on Psyche: “many mortal men came far +and near to see that glorious object of her age,” Paris for Helena, Corebus +to Troja. +<div class="poem" lang="la"> +<div class="line">———Illis Trojam qui forte diebus</div> +<div class="line">Venerat insano Cassandrae insensus amore.</div> +</div> +“who inflamed with a violent passion for Cassandra, happened then to be in +Troy.” King John of France, once prisoner in England, came to visit his old +friends again, crossing the seas; but the truth is, his coming was to see +the Countess of Salisbury, the nonpareil of those times, and his dear +mistress. That infernal God Pluto came from hell itself, to steal +Proserpine; Achilles left all his friends for Polixena's sake, his enemy's +daughter; and all the <a href="#note4867">[4867]</a>Graecian gods forsook their heavenly mansions +for that fair lady, Philo Dioneus daughter's sake, the paragon of Greece in +those days; <span lang="la">ea enim venustate fuit, ut eam certatim omnes dii conjugem +expeterent</span>: “for she was of such surpassing beauty, that all the gods +contended for her love.” <a href="#note4868">[4868]</a><span lang="la">Formosa divis imperat puella</span>. “The +beautiful maid commands the gods.” They will not only come to see, but as a +falcon makes a hungry hawk hover about, follow, give attendance and +service, spend goods, lives, and all their fortunes to attain; +<div class="poem"> +<div class="line">Were beauty under twenty locks kept fast,</div> +<div class="line">Yet love breaks through, and picks them all at last.</div> +</div> +When fair <a href="#note4869">[4869]</a>Hero came abroad, the eyes, hearts, and affections of her +spectators were still attendant on her. +<div class="poem" lang="la"> +<div class="line"><a href="#note4870">[4870]</a>Et medios inter vultus supereminet omnes,</div> +<div class="line">Perque urbem aspiciunt venientem numinis instar.</div> +</div> +<div class="poem"> +<div class="line"><a href="#note4871">[4871]</a>So far above the rest fair Hero shined.</div> +<div class="line">And stole away the enchanted gazer's mind.</div> +</div> +<a href="#note4872">[4872]</a>When Peter Aretine's Lucretia came first to Rome, and that the fame +of her beauty, <span lang="la">ad urbanarum deliciarum sectatores venerat, nemo non ad +videndam eam</span>, &c. was spread abroad, they came in (as they say) thick and +threefold to see her, and hovered about her gates, as they did of old to +Lais of Corinth, and Phryne of Thebes, <a href="#note4873">[4873]</a><span lang="la">Ad cujus jacuit Graecia tota +fores</span>, “at whose gates lay all Greece.” <a href="#note4874">[4874]</a>“Every man sought to get +her love, some with gallant and costly apparel, some with an affected pace, +some with music, others with rich gifts, pleasant discourse, multitude of +followers; others with letters, vows, and promises, to commend themselves, +and to be gracious in her eyes.” Happy was he that could see her, thrice +happy that enjoyed her company. Charmides <a href="#note4875">[4875]</a>in Plato was a proper +young man in comeliness of person, “and all good qualities, far exceeding +others; whensoever fair Charmides came abroad, they seemed all to be in +love with him” (as Critias describes their carriage), “and were troubled at +the very sight of him; many came near him, many followed him wheresoever he +went,” as those <a href="#note4876">[4876]</a><span lang="la">formarum spectatores</span> did Acontius, if at any time +he walked abroad: the Athenian lasses stared on Alcibiades; Sappho and the +Mitilenean women on Phaon the fair. Such lovely sights do not only please, +entice, but ravish and amaze. Cleonimus, a delicate and tender youth, +present at a feast which Androcles his uncle made in Piraeo at Athens, when +he sacrificed to Mercury, so stupefied the guests, Dineas, Aristippus, +Agasthenes, and the rest (as Charidemus in <a href="#note4877">[4877]</a>Lucian relates it), that +they could not eat their meat, they sat all supper time gazing, glancing at +him, stealing looks, and admiring of his beauty. Many will condemn these +men that are so enamoured, for fools; but some again commend them for it; +many reject Paris's judgment, and yet Lucian approves of it, admiring Paris +for his choice; he would have done as much himself, and by good desert in +his mind: beauty is to be preferred <a href="#note4878">[4878]</a>“before wealth or wisdom.” +<a href="#note4879">[4879]</a>Athenaeus <span class="cite">Deipnosophist, lib. 13. cap. 7</span>, holds it not such +indignity for the Trojans and Greeks to contend ten years, to spend so much +labour, lose so many men's lives for Helen's sake, <a href="#note4880">[4880]</a>for so fair a +lady's sake, +<div class="poem" lang="la"> +<div class="line">Ob talem uxorem cui praestantissima forma,</div> +<div class="line">Nil mortale refert.</div> +</div> +That one woman was worth a kingdom, a hundred thousand other women, a world +itself. Well might <a href="#note4881">[4881]</a>Sterpsichores be blind for carping at so fair a +creature, and a just punishment it was. The same testimony gives Homer of +the old men of Troy, that were spectators of that single combat between +Paris and Menelaus at the Seian gate, when Helen stood in presence; they +said all, the war was worthily prolonged and undertaken <a href="#note4882">[4882]</a>for her +sake. The very gods themselves (as Homer and <a href="#note4883">[4883]</a>Isocrates record) +fought more for Helen, than they did against the giants. When <a href="#note4884">[4884]</a>Venus +lost her son Cupid, she made proclamation by Mercury, that he that could +bring tidings of him should have seven kisses; a noble reward some say, and +much better than so many golden talents; seven such kisses to many men were +more precious than seven cities, or so many provinces. One such a kiss +alone would recover a man if he were a dying, <a href="#note4885">[4885]</a><span lang="la">Suaviolum Stygia sic +te de valle reducet</span>, &c. Great Alexander married Roxanne, a poor man's +child, only for her person. <a href="#note4886">[4886]</a>'Twas well done of Alexander, and +heroically done; I admire him for it. Orlando was mad for Angelica, and who +doth not condole his mishap? Thisbe died for Pyramus, Dido for Aeneas; who +doth not weep, as (before his conversion) <a href="#note4887">[4887]</a>Austin did in +commiseration of her estate! she died for him; “methinks” (as he said) “I +could die for her.” + +<p>But this is not the matter in hand; what prerogative this beauty hath, of +what power and sovereignty it is, and how far such persons that so much +admire, and dote upon it, are to be justified; no man doubts of these +matters; the question is, how and by what means beauty produceth this +effect? By sight: the eye betrays the soul, and is both active and passive +in this business; it wounds and is wounded, is an especial cause and +instrument, both in the subject and in the object. <a href="#note4888">[4888]</a>“As tears, it +begins in the eyes, descends to the breast;” it conveys these beauteous +rays, as I have said, unto the heart. <span lang="la">Ut vidi ut perii.</span> <a href="#note4889">[4889]</a><span lang="la">Mars +videt hanc, visamque cupit.</span> Schechem saw Dinah the daughter of Leah, and +defiled her, <span class="bibcite">Gen. xxxiv. 3</span>. Jacob, Rachel, <span class="bibcite">xxix. 17</span>, “for she was beautiful +and fair.” David spied Bathsheba afar off, <span class="bibcite">2 Sam. xi. 2.</span> The Elders, +Susanna, <a href="#note4890">[4890]</a>as that Orthomenian Strato saw fair Aristoclea daughter of +Theophanes, bathing herself at that Hercyne well in Lebadea, and were +captivated in an instant. <span lang="la">Viderunt oculi, rapuerunt pectora flammae</span>; Ammon +fell sick for Thamar's sake, <span class="bibcite">2 Sam. xiii. 2.</span> The beauty of Esther was such, +that she found favour not only in the sight of Ahasuerus, “but of all those +that looked upon her.” Gerson, Origen, and some others, contended that +Christ himself was the fairest of the sons of men, and Joseph next unto +him, <span lang="la">speciosus prae filiis hominum</span>, and they will have it literally taken; +his very person was such, that he found grace and favour of all those that +looked upon him. Joseph was so fair, that, as the ordinary gloss hath it, +<span lang="la">filiae decurrerent per murum, et ad fenestras</span>, they ran to the top of the +walls and to the windows to gaze on him, as we do commonly to see some +great personage go by: and so Matthew Paris describes Matilda the Empress +going through Cullen. <a href="#note4891">[4891]</a>P. Morales the Jesuit saith as much of the +Virgin Mary. Antony no sooner saw Cleopatra, but, saith Appian, <span class="cite">lib. 1</span>, +he was enamoured of her. <a href="#note4892">[4892]</a>Theseus at the first sight of Helen was so +besotted, that he esteemed himself the happiest man in the world if he +might enjoy her, and to that purpose kneeled down, and made his pathetical +prayers unto the gods. <a href="#note4893">[4893]</a>Charicles, by chance, espying that curious +picture of smiling Venus naked in her temple, stood a great while gazing, +as one amazed; at length, he brake into that mad passionate speech, “O +fortunate god Mars, that wast bound in chains, and made ridiculous for her +sake!” He could not contain himself, but kissed her picture, I know not how +oft, and heartily desired to be so disgraced as Mars was. And what did he +that his betters had not done before him? +<div class="poem" lang="la"> +<div class="line"><a href="#note4894">[4894]</a>———atque aliquis de diis non tristibus optat</div> +<div class="line">Sic fieri turpis———</div> +</div> +When Venus came first to heaven, her comeliness was such, that (as mine +author saith) <a href="#note4895">[4895]</a>“all the gods came flocking about, and saluted her, +each of them went to Jupiter, and desired he might have her to be his +wife.” When fair <a href="#note4896">[4896]</a>Antilochus came in presence, as a candle in the +dark his beauty shined, all men's eyes (as Xenophon describes the manner of +it) “were instantly fixed on him, and moved at the sight, insomuch that +they could not conceal themselves, but in gesture or looks it was discerned +and expressed.” Those other senses, hearing, touching, may much penetrate +and affect, but none so much, none so forcible as sight. <span lang="la">Forma Briseis +mediis in armis movit Achillem</span>, Achilles was moved in the midst of a +battle by fair Briseis, Ajax by Tecmessa; Judith captivated that great +Captain Holofernes: Dalilah, Samson; Rosamund, <a href="#note4897">[4897]</a>Henry the Second; +Roxolana, Suleiman the Magnificent, &c. +<div class="poem" lang="gr"> +<div class="line"><a href="#note4898">[4898]</a>Νικᾶ δε καὶ σίδηρον</div> +<div class="line">Καὶ πῦρ καλὴ τὶς οὖσα.</div> +</div> +“A fair woman overcomes fire and sword.” +<div class="poem"> +<div class="line"><a href="#note4899">[4899]</a>Nought under heaven so strongly doth allure</div> +<div class="line">The sense of man and all his mind possess,</div> +<div class="line">As beauty's loveliest bait, that doth procure</div> +<div class="line">Great warriors erst their rigour to suppress,</div> +<div class="line">And mighty hands forget their manliness,</div> +<div class="line">Driven with the power of an heart-burning eye,</div> +<div class="line">And lapt in flowers of a golden tress.</div> +<div class="line">That can with melting pleasure mollify</div> +<div class="line">Their harden'd hearts inur'd to cruelty.</div> +</div> +<a href="#note4900">[4900]</a>Clitiphon ingenuously confesseth, that he no sooner came in +Leucippe's presence, but that he did <span lang="la">corde tremere, et oculis lascivius +intueri</span>; <a href="#note4901">[4901]</a>he was wounded at the first sight, his heart panted, and +he could not possibly turn his eyes from her. So doth Calysiris in +Heliodorus, <span class="cite">lib. 2.</span> Isis Priest, a reverend old man, complain, who by +chance at Memphis seeing that Thracian Rodophe, might not hold his eyes off +her: <a href="#note4902">[4902]</a>“I will not conceal it, she overcame me with her presence, and +quite assaulted my continency which I had kept unto mine old age; I +resisted a long time my bodily eyes with the eyes of my understanding; at +last I was conquered, and as in a tempest carried headlong.” <a href="#note4903">[4903]</a> +Xenophiles, a philosopher, railed at women downright for many years +together, scorned, hated, scoffed at them; coming at last into Daphnis a +fair maid's company (as he condoles his mishap to his friend Demaritis), +though free before, <span lang="la">Intactus nullis ante cupidinibus</span>, was far in love, +and quite overcome upon a sudden. <span lang="la">Victus sum fateor a Daphnide</span>, &c. I +confess I am taken, +<div class="poem" lang="la"> +<div class="line"><a href="#note4904">[4904]</a>Sola haec inflexit sensus, animumque labentem</div> +<div class="line">Impulit———</div> +</div> +I could hold out no longer. Such another mishap, but worse, had Stratocles +the physician, that blear-eyed old man, <span lang="la">muco plenus</span> (so <a href="#note4905">[4905]</a>Prodromus +describes him); he was a severe woman's-hater all his life, <span lang="la">foeda et +contumeliosa semper in faeminas profatus</span>, a bitter persecutor of the whole +sex, <span lang="la">humanas aspides et viperas appellabat</span>, he forswore them all still, +and mocked them wheresoever he came, in such vile terms, <span lang="la">ut matrem et +sorores odisses</span>, that if thou hadst heard him, thou wouldst have loathed +thine own mother and sisters for his word's sake. Yet this old doting fool +was taken at last with that celestial and divine look of Myrilla, the +daughter of Anticles the gardener, that smirking wench, that he shaved off +his bushy beard, painted his face, <a href="#note4906">[4906]</a>curled his hair, wore a laurel +crown to cover his bald pate, and for her love besides was ready to run +mad. For the very day that he married he was so furious, <span lang="la">ut solis occasum +minus expectare posset</span> (a terrible, a monstrous long day), he could not +stay till it was night, <span lang="la">sed omnibus insalutatis in thalamum festinans +irrupit</span>, the meat scarce out of his mouth, without any leave taking, he +would needs go presently to bed. What young man, therefore, if old men be +so intemperate, can secure himself? Who can say I will not be taken with a +beautiful object? I can, I will contain. No, saith <a href="#note4907">[4907]</a>Lucian of his +mistress, she is so fair, that if thou dost but see her, she will stupefy +thee, kill thee straight, and, Medusa like, turn thee to a stone; thou +canst not pull thine eyes from her, but, as an adamant doth iron, she will +carry thee bound headlong whither she will herself, infect thee like a +basilisk. It holds both in men and women. Dido was amazed at Aeneas' +presence; <span lang="la">Obstupuit primo aspectu Sidonia Dido</span>; and as he feelingly +verified out of his experience; +<div class="poem" lang="la"> +<div class="line"><a href="#note4908">[4908]</a>Quam ego postquam vidi, non ita amavi ut sani solent</div> +<div class="line">Homines, sed eodem pacto ut insani solent.</div> +</div> +<div class="poem"> +<div class="line">I lov'd her not as others soberly,</div> +<div class="line">But as a madman rageth, so did I.</div> +</div> +So Museus of Leander, <span lang="la">nusquam lumen detorquet ab illa</span>; and <a href="#note4909">[4909]</a>Chaucer +of Palamon, +<div class="blackletter"> +<div class="line">He cast his eye upon Emilia,</div> +<div class="line">And therewith he blent and cried ha, ha,</div> +<div class="line">As though he had been stroke unto the hearta.</div> +</div> +<p>If you desire to know more particularly what this beauty is, how it doth +<span lang="la">Influere</span>, how it doth fascinate (for, as all hold, love is a +fascination), thus in brief. <a href="#note4910">[4910]</a>“This comeliness or beauty ariseth from +the due proportion of the whole, or from each several part.” For an exact +delineation of which, I refer you to poets, historiographers, and those +amorous writers, to Lucian's Images, and Charidemus, Xenophon's description +of Panthea, Petronius Catalectes, Heliodorus Chariclia, Tacius Leucippe, +Longus Sophista's Daphnis and Chloe, Theodorus Prodromus his Rhodanthes, +Aristaenetus and Philostratus Epistles, Balthazar Castilio, <span class="cite">lib. 4. de +aulico.</span> Laurentius, <span class="cite">cap. 10, de melan.</span> Aeneas Sylvius his Lucretia, and +every poet almost, which have most accurately described a perfect beauty, +an absolute feature, and that through every member, both in men and women. +Each part must concur to the perfection of it; for as Seneca saith, <span class="cite">Ep. +33. lib. 4.</span> <span lang="la">Non est formosa mulier cujus crus laudatur et brachium, sed +illa cujus simul universa facies admirationem singulis partibus dedit</span>; +“she is no fair woman, whose arm, thigh, &c. are commended, except the face +and all the other parts be correspondent.” And the face especially gives a +lustre to the rest: the face is it that commonly denominates a fair or +foul: <span lang="la">arx formae facies</span>, the face is beauty's tower; and though the other +parts be deformed, yet a good face carries it (<span lang="la">facies non uxor amatur</span>) +that alone is most part respected, principally valued, <span lang="la">deliciis suis +ferox</span>, and of itself able to captivate. +<div class="poem" lang="la"> +<div class="line"><a href="#note4911">[4911]</a>Urit te Glycerae nitor,</div> +<div class="line">Urit grata protervitas,</div> +<div class="line">Et vultus nimium lubricus aspici.</div> +</div> +“Glycera's too fair a face was it that set him on fire, too fine to be +beheld.” When <a href="#note4912">[4912]</a>Chaerea saw the singing wench's sweet looks, he was so +taken, that he cried out, <span lang="la">O faciem pulchram, deleo omnes dehinc ex animo +mulieres, taedet quotidianarum harum formarum!</span> “O fair face, I'll never +love any but her, look on any other hereafter but her; I am weary of these +ordinary beauties, away with them.” The more he sees her, the worse he +is,—<span lang="la">uritque videndo</span>, as in a burning-glass, the sunbeams are +re-collected to a centre, the rays of love are projected from her eyes. It +was Aeneas's countenance ravished Queen Dido, <span lang="la">Os humerosque Deo similis</span>, +he had an angelical face. +<div class="poem" lang="la"> +<div class="line"><a href="#note4913">[4913]</a>O sacros vultus Baccho vel Apolline dignos,</div> +<div class="line">Quos vir, quos tuto foemina nulla videt!</div> +</div> +<div class="poem"> +<div class="line">———O sacred looks, befitting majesty,</div> +<div class="line">Which never mortal wight could safely see.</div> +</div> +Although for the greater part this beauty be most eminent in the face, yet +many times those other members yield a most pleasing grace, and are alone +sufficient to enamour. A high brow like unto the bright heavens, <span lang="la">coeli +pulcherrima plaga, Frons ubi vivit honor, frons ubi ludit amor</span>, white and +smooth like the polished alabaster, a pair of cheeks of vermilion colour, +in which love lodgeth; <a href="#note4914">[4914]</a><span lang="la">Amor qui mollibus genis puellae pernoctas</span>: a +coral lip, <span lang="la">suaviorum delubrum</span>, in which <span lang="la">Basia mille patent, basia mille +latent</span>, “A thousand appear, as many are concealed;” <span lang="la">gratiarum sedes +gratissima</span>; a sweet-smelling flower, from which bees may gather honey, +<a href="#note4915">[4915]</a><span lang="la">Mellilegae volucres quid adhuc cava thyma rosasque</span>, &c. +<div class="poem" lang="la"> +<div class="line">Omnes ad dominae labra venite meae,</div> +<div class="line">Illa rosas spirat, &c.</div> +</div> +A white and round neck, that <span lang="la">via lactea</span>, dimple in the chin, black +eyebrows, <span lang="la">Cupidinis arcus</span>, sweet breath, white and even teeth, which +some call the salepiece, a fine soft round pap, gives an excellent grace, +<a href="#note4916">[4916]</a><span lang="la">Quale decus tumidis Pario de marmore mammis!</span> <a href="#note4917">[4917]</a>and make a +pleasant valley <span lang="la">lacteum sinum</span>, between two chalky hills, <span lang="la">Sororiantes +papillulas, et ad pruritum frigidos amatores solo aspectu excitantes. Unde +is, <a href="#note4918">[4918]</a>Forma papillarum quam fuit apta premi!</span>—Again <span lang="la">Urebant oculos +durae stantesque mamillae</span>. A flaxen hair; golden hair was even in great +account, for which Virgil commends Dido, <span lang="la">Nondum sustulerat flavum +Proserpinina crinem, Et crines nodantur in aurum</span>. Apollonius (<span class="cite">Argonaut. +lib. 4.</span> <span lang="la">Jasonis flava coma incendit cor Medeae</span>) will have Jason's golden +hair to be the main cause of Medea's dotage on him. Castor and Pollux were +both yellow haired. Paris, Menelaus, and most amorous young men, have been +such in all ages, <span lang="la">molles ac suaves</span>, as Baptista Porta infers, <a href="#note4919">[4919]</a> +<span class="cite">Physiog. lib. 2.</span> lovely to behold. Homer so commends Helen, makes +Patroclus and Achilles both yellow haired: Pulchricoma Venus, and Cupid +himself was yellow haired, <span lang="la">in aurum coruscante et crispante capillo</span>, like +that neat picture of Narcissus in Callistratus; for so <a href="#note4920">[4920]</a>Psyche spied +him asleep, Briseis, Polixena, &c. <span lang="la">flavicomae omnes</span>, +<div class="poem"> +<div class="line">———and Hero the fair,</div> +<div class="line">Whom young Apollo courted for her hair.</div> +</div> +Leland commends Guithera, king Arthur's wife, for a flaxen hair: so Paulus +Aemilius sets out Clodeveus, that lovely king of France. <a href="#note4921">[4921]</a>Synesius +holds every effeminate fellow or adulterer is fair haired: and Apuleius +adds that Venus herself, goddess of love, cannot delight, <a href="#note4922">[4922]</a>“though +she come accompanied with the graces, and all Cupid's train to attend upon +her, girt with her own girdle, and smell of cinnamon and balm, yet if she +be bald or badhaired, she cannot please her Vulcan.” Which belike makes our +Venetian ladies at this day to counterfeit yellow hair so much, great women +to calamistrate and curl it up, <span lang="la">vibrantes ad gratiam crines, et tot +orbibus in captivitatem flexos</span>, to adorn their heads with spangles, +pearls, and made-flowers; and all courtiers to effect a pleasing grace in +this kind. In a word, <a href="#note4923">[4923]</a>“the hairs are Cupid's nets, to catch all +comers, a brushy wood, in which Cupid builds his nest, and under whose +shadow all loves a thousand several ways sport themselves.” + +<p>A little soft hand, pretty little mouth, small, fine, long fingers, <span lang="la">Gratiae +quae digitis</span> —'tis that which Apollo did admire in Daphne,—<span lang="la">laudat +digitosque manusque</span>; a straight and slender body, a small foot, and +well-proportioned leg, hath an excellent lustre, <a href="#note4924">[4924]</a><span lang="la">Cui totum incumbit +corpus uti fundamento aedes</span>. Clearchus vowed to his friend Amyander in +<a href="#note4925">[4925]</a>Aristaenetus, that the most attractive part in his mistress, to make +him love and like her first, was her pretty leg and foot: a soft and white +skin, &c. have their peculiar graces, <a href="#note4926">[4926]</a><span lang="la">Nebula haud est mollior ac +hujus cutis est, aedipol papillam bellulam</span>. Though in men these parts are +not so much respected; a grim Saracen sometimes,—<span lang="la">nudus membra Pyracmon</span>, +a martial hirsute face pleaseth best; a black man is a pearl in a fair +woman's eye, and is as acceptable as <a href="#note4927">[4927]</a>lame Vulcan was to Venus; for +he being a sweaty fuliginous blacksmith, was dearly beloved of her, when +fair Apollo, nimble Mercury were rejected, and the rest of the sweet-faced +gods forsaken. Many women (as Petronius <a href="#note4928">[4928]</a>observes) <span lang="la">sordibus calent</span> +(as many men are more moved with kitchen wenches, and a poor market maid, +than all these illustrious court and city dames) will sooner dote upon a +slave, a servant, a dirt dauber, a brontes, a cook, a player, if they see +his naked legs or arms, <span lang="la">thorosaque brachia</span>, <a href="#note4929">[4929]</a>&c., like that +huntsman Meleager in Philostratus, though he be all in rags, obscene and +dirty, besmeared like a ruddleman, a gipsy, or a chimney-sweeper, than upon +a noble gallant, Nireus, Ephestion, Alcibiades, or those embroidered +courtiers full of silk and gold. <a href="#note4930">[4930]</a>Justine's wife, a citizen of Rome, +fell in love with Pylades a player, and was ready to run mad for him, had +not Galen himself helped her by chance. Faustina the empress doted on a +fencer. + +<p>Not one of a thousand falls in love, but there is some peculiar part or +other which pleaseth most, and inflames him above the rest. <a href="#note4931">[4931]</a>A +company of young philosophers on a time fell at variance, which part of a +woman was most desirable and pleased best? some said the forehead, some the +teeth, some the eyes, cheeks, lips, neck, chin, &c., the controversy was +referred to Lais of Corinth to decide; but she, smiling, said, they were a +company of fools; for suppose they had her where they wished, what would +they <a href="#note4932">[4932]</a>first seek? Yet this notwithstanding I do easily grant, <span lang="la">neque +quis vestrum negaverit opinor</span>, all parts are attractive, but especially +<a href="#note4933">[4933]</a>the eyes, <a href="#note4934">[4934]</a> +<div class="poem" lang="la"> +<div class="line">———videt igne micantes,</div> +<div class="line">Sideribus similes oculos———</div> +</div> +which are love's fowlers; <a href="#note4935">[4935]</a><span lang="la">aucupium amoris</span>, the shoeing horns, “the +hooks of love” (as Arandus will) “the guides, touchstone, judges, that in a +moment cure mad men, and make sound folks mad, the watchmen of the body; +what do they not?” How vex they not? All this is true, and (which Athaeneus +<span class="cite">lib. 13. dip. cap. 5.</span> and Tatius hold) they are the chief seats of love, +and James Lernutius <a href="#note4936">[4936]</a>hath facetely expressed in an elegant ode of +his, +<div class="poem" lang="la"> +<div class="line">Amorem ocellis flammeolis herae</div> +<div class="line">Vidi insidentem, credite posteri,</div> +<div class="line">Fratresque circum ludibundos</div> +<div class="line">Cum pharetra volitare et arcu, &c.</div> +</div> +<div class="poem"> +<div class="line">I saw Love sitting in my mistress' eyes</div> +<div class="line">Sparkling, believe it all posterity,</div> +<div class="line">And his attendants playing round about</div> +<div class="line">With bow and arrows ready for to fly.</div> +</div> +Scaliger calls the eyes, <a href="#note4937">[4937]</a>“Cupid's arrows; the tongue, the lightning +of love; the paps, the tents:” <a href="#note4938">[4938]</a>Balthazar Castilio, the causes, the +chariots, the lamps of love, +<div class="poem" lang="la"> +<div class="line">———aemula lumina stellis,</div> +<div class="line">Lumina quae possent sollicitare deos.</div> +</div> +<div class="poem"> +<div class="line">Eyes emulating stars in light,</div> +<div class="line">Enticing gods at the first sight;</div> +</div> +Love's orators, Petronius. +<div class="poem" lang="la"> +<div class="line">O blandos oculos, et o facetos,</div> +<div class="line">Et quadam propria nota loquaces</div> +<div class="line">Illic est Venus, et leves amores,</div> +<div class="line">Atque ipsa in medio sedet voluptas.</div> +</div> +<div class="poem"> +<div class="line">O sweet and pretty speaking eyes,</div> +<div class="line">Where Venus, love, and pleasure lies.</div> +</div> +Love's torches, touch-box, naphtha and matches, <a href="#note4939">[4939]</a>Tibullus. +<div class="poem" lang="la"> +<div class="line">Illius ex oculis quum vult exurere divos,</div> +<div class="line">Accendit geminas lampades acer amor.</div> +</div> +<div class="poem"> +<div class="line">Tart Love when he will set the gods on fire,</div> +<div class="line">Lightens the eyes as torches to desire.</div> +</div> +Leander, at the first sight of Hero's eyes, was incensed, saith Musaeus. +<div class="poem" lang="la"> +<div class="line">Simul in <a href="#note4940">[4940]</a>oculorum radiis crescebat fax amorum,</div> +<div class="line">Et cor fervebat invecti ignis impetu;</div> +<div class="line">Pulchritudo enim Celebris immaculatae foeminae,</div> +<div class="line">Acutior hominibus est veloci sagitta.</div> +<div class="line">Oculos vero via est, ab oculi ictibus</div> +<div class="line">Vulnus dilabitur, et in praecordia viri manat.</div> +</div> +<div class="poem"> +<div class="line">Love's torches 'gan to burn first in her eyes.</div> +<div class="line">And set his heart on fire which never dies:</div> +<div class="line">For the fair beauty of a virgin pure</div> +<div class="line">Is sharper than a dart, and doth inure</div> +<div class="line">A deeper wound, which pierceth to the heart</div> +<div class="line">By the eyes, and causeth such a cruel smart.</div> +</div> +<a href="#note4941">[4941]</a>A modern poet brings in Amnon complaining of Thamar, +<div class="poem" lang="la"> +<div class="line">———et me fascino</div> +<div class="line">Occidit ille risus et formae lepos,</div> +<div class="line">Ille nitor, illa gratia, et verus decor,</div> +<div class="line">Illae aemulantes purpuram, et <a href="#note4942">[4942]</a>rosas genae,</div> +<div class="line">Oculique vinctaeque aureo nodo comae.———</div> +</div> +<div class="poem"> +<div class="line">It was thy beauty, 'twas thy pleasing smile,</div> +<div class="line">Thy grace and comeliness did me beguile;</div> +<div class="line">Thy rose-like cheeks, and unto purple fair</div> +<div class="line">Thy lovely eyes and golden knotted hair.</div> +</div> +<a href="#note4943">[4943]</a>Philostratus Lemnius cries out on his mistress's basilisk eyes, +<span lang="la">ardentes faces</span>, those two burning-glasses, they had so inflamed his soul, +that no water could quench it. “What a tyranny” (saith he), “what a +penetration of bodies is this! thou drawest with violence, and swallowest +me up, as Charybdis doth sailors with thy rocky eyes: he that falls into +this gulf of love, can never get out.” Let this be the corollary then, the +strongest beams of beauty are still darted from the eyes. +<div class="poem" lang="la"> +<div class="line"><a href="#note4944">[4944]</a>Nam quis lumina tanta, tanta</div> +<div class="line">Posset luminibus suis tueri,</div> +<div class="line">Non statim trepidansque, palpitansque,</div> +<div class="line">Prae desiderii aestuantis aura? &c.</div> +</div> +<div class="poem"> +<div class="line">For who such eyes with his can see,</div> +<div class="line">And not forthwith enamour'd be!</div> +</div> +And as men catch dotterels by putting out a leg or an arm, with those +mutual glances of the eyes they first inveigle one another. <a href="#note4945">[4945]</a><span lang="la">Cynthia +prima suis miserum me, cepit ocellis</span>. Of all eyes (by the way) black are +most amiable, enticing and fairer, which the poet observes in commending of +his mistress. <a href="#note4946">[4946]</a><span lang="la">Spectandum nigris oculis, nigroque capillo</span>, which +Hesiod admires in his Alemena, +<div class="poem" lang="la"> +<div class="line"><a href="#note4947">[4947]</a>Cujus a vertice ac nigricantibus oculis,</div> +<div class="line">Tale quiddam spiral ac ab aurea Venere.</div> +</div> +<div class="poem"> +<div class="line">From her black eyes, and from her golden face</div> +<div class="line">As if from Venus came a lovely grace.</div> +</div> +and <a href="#note4948">[4948]</a>Triton in his Milaene—<span lang="la">nigra oculos formosa mihi</span>. <a href="#note4949">[4949]</a>Homer +useth that epithet of ox-eyed, in describing Juno, because a round black +eye is the best, the son of beauty, and farthest from black the worse: +which <a href="#note4950">[4950]</a>Polydore Virgil taxeth in our nation: <span lang="la">Angli ut plurimum +caesiis oculis</span>, we have grey eyes for the most part. Baptisma Porta, +<span class="cite">Physiognom. lib. 3.</span> puts grey colour upon children, they be childish eyes, +dull and heavy. Many commend on the other side Spanish ladies, and those +<a href="#note4951">[4951]</a>Greek dames at this day, for the blackness of their eyes, as Porta +doth his Neapolitan young wives. Suetonius describes Julius Caesar to have +been <span lang="la">nigris vegetisque oculis micantibus</span>, of a black quick sparkling eye: +and although Averroes in his Colliget will have such persons timorous, yet +without question they are most amorous. + +<p>Now last of all, I will show you by what means beauty doth fascinate, +bewitch, as some hold, and work upon the soul of a man by the eye. For +certainly I am of the poet's mind, love doth bewitch and strangely change +us. +<div class="poem" lang="la"> +<div class="line"><a href="#note4952">[4952]</a>Ludit amor sensus, oculos perstringit, et aufert</div> +<div class="line">Libertatem animi, mira nos fascinat arte.</div> +<div class="line">Credo aliquis daemon subiens praecordia flammam</div> +<div class="line">Concitat, et raptam tollit de cardine mentem.</div> +</div> +<div class="poem"> +<div class="line">Love mocks our senses, curbs our liberties,</div> +<div class="line">And doth bewitch us with his art and rings,</div> +<div class="line">I think some devil gets into our entrails,</div> +<div class="line">And kindles coals, and heaves our souls from th'hinges.</div> +</div> +Heliodorus <span class="cite">lib. 3.</span> proves at large, <a href="#note4953">[4953]</a>that love is witchcraft, “it +gets in at our eyes, pores, nostrils, engenders the same qualities and +affections in us, as were in the party whence it came.” The manner of the +fascination, as Ficinus <span class="cite">10. cap. com. in Plat.</span> declares it, is thus: +“Mortal men are then especially bewitched, when as by often gazing one on +the other, they direct sight to sight, join eye to eye, and so drink and +suck in love between them; for the beginning of this disease is the eye. +And therefore he that hath a clear eye, though he be otherwise deformed, by +often looking upon him, will make one mad, and tie him fast to him by the +eye.” Leonard. Varius, <span class="cite">lib. 1. cap. 2. de fascinat.</span> telleth us, that by +this interview, <a href="#note4954">[4954]</a>“the purer spirits are infected,” the one eye +pierceth through the other with his rays, which he sends forth, and many +men have those excellent piercing eyes, that, which Suetonius relates of +Augustus, their brightness is such, they compel their spectators to look +off, and can no more endure them than the sunbeams. <a href="#note4955">[4955]</a>Barradius, +<span class="cite">lib. 6. cap. 10. de Harmonia Evangel.</span> reports as much of our Saviour +Christ, and <a href="#note4956">[4956]</a>Peter Morales of the Virgin Mary, whom Nicephorus +describes likewise to have been yellow-haired, of a wheat colour, but of a +most amiable and piercing eye. The rays, as some think, sent from the eyes, +carry certain spiritual vapours with them, and so infect the other party, +and that in a moment. I know, they that hold <span lang="la">visio fit intra mittendo</span>, +will make a doubt of this; but Ficinus proves it from blear-eyes, <a href="#note4957">[4957]</a> +“That by sight alone, make others blear-eyed; and it is more than manifest, +that the vapour of the corrupt blood doth get in together with the rays, +and so by the contagion the spectators' eyes are infected.” Other arguments +there are of a basilisk, that kills afar off by sight, as that Ephesian did +of whom <a href="#note4958">[4958]</a>Philostratus speaks, of so pernicious an eye, he poisoned +all he looked steadily on: and that other argument, <span lang="la">menstruae faminae</span>, out +of Aristotle's Problems, <span lang="la">morbosae</span> Capivaccius adds, and <a href="#note4959">[4959]</a>Septalius +the commentator, that contaminate a looking-glass with beholding it. <a href="#note4960">[4960]</a> +“So the beams that come from the agent's heart, by the eyes, infect the +spirits about the patients, inwardly wound, and thence the spirits infect +the blood.” To this effect she complained in <a href="#note4961">[4961]</a>Apuleius, “Thou art the +cause of my grief, thy eyes piercing through mine eyes to mine inner parts, +have set my bowels on fire, and therefore pity me that am now ready to die +for thy sake.” Ficinus illustrates this with a familiar example of that +Marrhusian Phaedrus and Theban Lycias, <a href="#note4962">[4962]</a>“Lycias he stares on Phaedrus' +face, and Phaedrus fastens the balls of his eyes upon Lycias, and with those +sparkling rays sends out his spirits. The beams of Phaedrus' eyes are easily +mingled with the beams of Lycias, and spirits are joined to spirits. This +vapour begot in Phaedrus' heart, enters into Lycias' bowels; and that which +is a greater wonder, Phaedrus' blood is in Lycias' heart, and thence come +those ordinary love-speeches, my sweetheart Phaedrus, and mine own self, my +dear bowels. And Phaedrus again to Lycias, O my light, my joy, my soul, my +life. Phaedrus follows Lycias, because his heart would have his spirits, and +Lycias follows Phaedrus, because he loves the seat of his spirits; both +follow; but Lycias the earnester of the two: the river hath more need of +the fountain, than the fountain of the river; as iron is drawn to that +which is touched with a loadstone, but draws not it again; so Lycias draws +Phaedrus.” But how comes it to pass then, that the blind man loves, that +never saw? We read in the Lives of the Fathers, a story of a child that was +brought up in the wilderness, from his infancy, by an old hermit: now come +to man's estate, he saw by chance two comely women wandering in the woods: +he asked the old man what creatures they were, he told him fairies; after a +while talking <span lang="la">obiter</span>, the hermit demanded of him, which was the +pleasantest sight that ever he saw in his life? He readily replied, the two +<a href="#note4963">[4963]</a>fairies he spied in the wilderness. So that, without doubt, there is +some secret loadstone in a beautiful woman, a magnetic power, a natural +inbred affection, which moves our concupiscence, and as he sings, +<div class="poem"> +<div class="line">Methinks I have a mistress yet to come,</div> +<div class="line">And still I seek, I love, I know not whom.</div> +</div> +'Tis true indeed of natural and chaste love, but not of this heroical +passion, or rather brutish burning lust of which we treat; we speak of +wandering, wanton, adulterous eyes, which, as <a href="#note4964">[4964]</a>he saith, “lie still +in wait as so many soldiers, and when they spy an innocent spectator fixed +on them, shoot him through, and presently bewitch him: especially when they +shall gaze and gloat, as wanton lovers do one upon another, and with a +pleasant eye-conflict participate each other's souls.” Hence you may +perceive how easily and how quickly we may be taken in love; since at the +twinkling of an eye, Phaedrus' spirits may so perniciously infect Lycias' +blood. <a href="#note4965">[4965]</a>“Neither is it any wonder, if we but consider how many other +diseases closely, and as suddenly are caught by infection, plague, itch, +scabs, flux,” &c. The spirits taken in, will not let him rest that hath +received them, but egg him on. <a href="#note4966">[4966]</a><span lang="la">Idque petit corpus mens unde est +saucia amore</span>; and we may manifestly perceive a strange eduction of +spirits, by such as bleed at nose after they be dead, at the presence of +the murderer; but read more of this in Lemnius, <span class="cite">lib. 2. de occult. nat. +mir. cap. 7.</span> Valleriola <span class="cite">lib. 2. observ. cap. 7.</span> Valesius <span class="cite">controv.</span> +Ficinus, Cardan, Libavius <span class="cite">de cruentis cadaveribus</span>, &c. +</div> +<div class="subsection"> +<h4><a name="3.2.2.3"></a>SUBSECT. III.—<i>Artificial allurements of Love, Causes and Provocations to Lust; Gestures, Clothes, Dower, &c.</i></h4> + +<p>Natural beauty is a stronger loadstone of itself, as you have heard, a +great temptation, and pierceth to the very heart; <a href="#note4967">[4967]</a><span lang="la">forma verecundae, +nocuit mihi visa puellae</span>; but much more when those artificial enticements +and provocations of gestures, clothes, jewels, pigments, exornations, shall +be annexed unto it; those other circumstances, opportunity of time and +place shall concur, which of themselves alone were all sufficient, each one +in particular to produce this effect. It is a question much controverted by +some wise men, <span lang="la">forma debeat plus arti an naturae</span>? Whether natural or +artificial objects be more powerful? but not decided: for my part I am of +opinion, that though beauty itself be a great motive, and give an excellent +lustre <span lang="la">in sordibus</span>, in beggary, as a jewel on a dunghill will shine and +cast his rays, it cannot be suppressed, which Heliodorus feigns of +Chariclia, though she were in beggar's weeds: yet as it is used, artificial +is of more force, and much to be preferred. +<div class="poem" lang="la"> +<div class="line"><a href="#note4968">[4968]</a>Sic dentata sibi videtur Aegle,</div> +<div class="line">Emptis ossibus Indicoque cornu;</div> +<div class="line">Sic quae nigrior est cadente moro,</div> +<div class="line">Cerussata sibi placet Lychoris.</div> +</div> +<div class="poem"> +<div class="line">So toothless Aegle seems a pretty one,</div> +<div class="line">Set out with new-bought teeth of Indy bone:</div> +<div class="line">So foul Lychoris blacker than berry</div> +<div class="line">Herself admires, now finer than cherry.</div> +</div> +John Lerius the Burgundian, <span class="cite">cap. 8. hist. navigat. in Brazil.</span> is +altogether on my side. For whereas (saith he) at our coming to Brazil, we +found both men and women naked as they were born, without any covering, so +much as of their privities, and could not be persuaded, by our Frenchmen +that lived a year with them, to wear any, <a href="#note4969">[4969]</a>“Many will think that our +so long commerce with naked women, must needs be a great provocation to +lust;” but he concludes otherwise, that their nakedness did much less +entice them to lasciviousness, than our women's clothes. “And I dare boldly +affirm” (saith he) “that those glittering attires, counterfeit colours, +headgears, curled hairs, plaited coats, cloaks, gowns, costly stomachers, +guarded and loose garments, and all those other accoutrements, wherewith +our countrywomen counterfeit a beauty, and so curiously set out themselves, +cause more inconvenience in this kind, than that barbarian homeliness, +although they be no whit inferior unto them in beauty. I could evince the +truth of this by many other arguments, but I appeal” (saith he) “to my +companions at that present, which were all of the same mind.” His +countryman, Montague, in his essays, is of the same opinion, and so are +many others; out of whose assertions thus much in brief we may conclude, +that beauty is more beholden to art than nature, and stronger provocations +proceed from outward ornaments, than such as nature hath provided. It is +true that those fair sparkling eyes, white neck, coral lips, turgent paps, +rose-coloured cheeks, &c., of themselves are potent enticers; but when a +comely, artificial, well-composed look, pleasing gesture, an affected +carriage shall be added, it must needs be far more forcible than it was, +when those curious needleworks, variety of colours, purest dyes, jewels, +spangles, pendants, lawn, lace, tiffanies, fair and fine linen, +embroideries, calamistrations, ointments, etc. shall be added, they will +make the veriest dowdy otherwise, a goddess, when nature shall be furthered +by art. For it is not the eye of itself that enticeth to lust, but an +“adulterous eye,” as Peter terms it, <span class="bibcite">2. ii. 14.</span> a wanton, a rolling, +lascivious eye: a wandering eye, which Isaiah taxeth, <span class="bibcite">iii. 16.</span> Christ +himself, and the Virgin Mary, had most beautiful eyes, as amiable eyes as +any persons, saith <a href="#note4970">[4970]</a>Baradius, that ever lived, but withal so modest, +so chaste, that whosoever looked on them was freed from that passion of +burning lust, if we may believe <a href="#note4971">[4971]</a>Gerson and <a href="#note4972">[4972]</a>Bonaventure: there +was no such antidote against it, as the Virgin Mary's face; 'tis not the +eye, but carriage of it, as they use it, that causeth such effects. When +Pallas, Juno, Venus, were to win Paris' favour for the golden apple, as it +is elegantly described in that pleasant interlude of <a href="#note4973">[4973]</a>Apuleius, Juno +came with majesty upon the stage, Minerva gravity, but Venus <span lang="la">dulce +subridens, constitit amaene; et gratissimae, Graticae deam propitiantes</span>, &c. +came in smiling with her gracious graces and exquisite music, as if she had +danced, <span lang="la">et nonnunquam saltare solis oculis</span>, and which was the main matter +of all, she danced with her rolling eyes: they were the brokers and +harbingers of her suite. So she makes her brags in a modern poet, +<div class="poem"> +<div class="line"><a href="#note4974">[4974]</a>Soon could I make my brow to tyrannise,</div> +<div class="line">And force the world do homage to mine eyes.</div> +</div> +The eye is a secret orator, the first bawd, <span lang="la">Amoris porta</span>, and with +private looks, winking, glances and smiles, as so many dialogues they make +up the match many times, and understand one another's meanings, before they +come to speak a word. <a href="#note4975">[4975]</a>Euryalus and Lucretia were so mutually +enamoured by the eye, and prepared to give each other entertainment, before +ever they had conference: he asked her good will with his eyes; she did +<span lang="la">suffragari</span>, and gave consent with a pleasant look. That <a href="#note4976">[4976]</a>Thracian +Rodophe was so excellent at this dumb rhetoric, “that if she had but looked +upon any one almost” (saith Calisiris) “she would have bewitched him, and he +could not possibly escape it.” For as <a href="#note4977">[4977]</a>Salvianus observes, “the eyes +are the windows of our souls, by which as so many channels, all dishonest +concupiscence gets into our hearts.” They reveal our thoughts, and as they +say, <span lang="la">frons animi index</span>, but the eye of the countenance, <a href="#note4978">[4978]</a><span lang="la">Quid +procacibus intuere ocellis</span>? &c. I may say the same of smiling, gait, +nakedness of parts, plausible gestures, &c. To laugh is the proper passion +of a man, an ordinary thing to smile; but those counterfeit, composed, +affected, artificial and reciprocal, those counter-smiles are the dumb +shows and prognostics of greater matters, which they most part use, to +inveigle and deceive; though many fond lovers again are so frequently +mistaken, and led into a fool's paradise. For if they see but a fair maid +laugh, or show a pleasant countenance, use some gracious words or gestures, +they apply it all to themselves, as done in their favour; sure she loves +them, she is willing, coming, &c. +<div class="poem" lang="la"> +<div class="line">Stultus quando videt quod pulchra puellula ridet,</div> +<div class="line">Tum fatuus credit se quod amare velit:</div> +</div> +<div class="poem"> +<div class="line">When a fool sees a fair maid for to smile,</div> +<div class="line">He thinks she loves him, 'tis but to beguile.</div> +</div> +They make an art of it, as the poet telleth us, +<div class="poem" lang="la"> +<div class="line"><a href="#note4979">[4979]</a>Quis credat? discunt etiam ridere puellae,</div> +<div class="line">Quaeritur atque illis hac quoque parte decor.</div> +</div> +<div class="poem"> +<div class="line">Who can believe? to laugh maids make an art,</div> +<div class="line">And seek a pleasant grace to that same part.</div> +</div> +And 'tis as great an enticement as any of the rest, +<div class="poem" lang="la"> +<div class="line"><a href="#note4980">[4980]</a>———subrisit molle puella,</div> +<div class="line">Cor tibi rite salit.</div> +</div> +“She makes thine heart leap with <a href="#note4981">[4981]</a>a pleasing gentle smile of hers.” +<div class="poem" lang="la"> +<div class="line"><a href="#note4982">[4982]</a>Dulce ridentem Lalagen amabo,</div> +<div class="line">Dulce loquentem,</div> +</div> +“I love Lalage as much for smiling, as for discoursing,” <span lang="la">delectata illa +risit tam blandum</span>, as he said in Petronius of his mistress, being well +pleased, she gave so sweet a smile. It won Ismenias, as he <a href="#note4983">[4983]</a> +confesseth, <span lang="la">Ismene subrisit amatorium</span>, Ismene smiled so lovingly the +second time I saw her, that I could not choose but admire her: and Galla's +sweet smile quite overcame <a href="#note4984">[4984]</a>Faustus the shepherd, <span lang="la">Me aspiciens moils +blande subrisit ocellis</span>. All other gestures of the body will enforce as +much. Daphnis in <a href="#note4985">[4985]</a>Lucian was a poor tattered wench when I knew her +first, said Corbile, <span lang="la">pannosa et Zacera</span>, but now she is a stately piece +indeed, hath her maids to attend her, brave attires, money in her purse, +&c., and will you know how this came to pass? “by setting out herself after +the best fashion, by her pleasant carriage, affability, sweet smiling upon +all,” &c. Many women dote upon a man for his compliment only, and good +behaviour, they are won in an instant; too credulous to believe that every +light wanton suitor, who sees or makes love to them, is instantly +enamoured, he certainly dotes on, admires them, will surely marry, when as +he means nothing less, 'tis his ordinary carriage in all such companies. So +both delude each other by such outward shows; and amongst the rest, an +upright, a comely grace, courtesies, gentle salutations, cringes, a mincing +gait, a decent and an affected pace, are most powerful enticers, and which +the prophet Isaiah, a courtier himself, and a great observer, objected to +the daughters of Zion, <span class="bibcite">iii. 16.</span> “they minced as they went, and made a +tinkling with their feet.” To say the truth, what can they not effect by +such means? +<div class="poem"> +<div class="line">Whilst nature decks them in their best attires</div> +<div class="line">Of youth and beauty which the world admires.</div> +</div> +<a href="#note4986">[4986]</a><span lang="la">Urit—voce, manu, gressu, pectore, fronte, oculis</span>. When art +shall be annexed to beauty, when wiles and guiles shall concur; for to +speak as it is, love is a kind of legerdemain; mere juggling, a +fascination. When they show their fair hand, fine foot and leg withal, +<span lang="la">magnum sui desiderium nobis relinquunt</span>, saith <a href="#note4987">[4987]</a>Balthazar Castilio, +<span class="cite">lib. 1.</span> they set us a longing, “and so when they pull up their +petticoats, and outward garments,” as usually they do to show their fine +stockings, and those of purest silken dye, gold fringes, laces, +embroiderings, (it shall go hard but when they go to church, or to any +other place, all shall be seen) 'tis but a springe to catch woodcocks; and +as <a href="#note4988">[4988]</a>Chrysostom telleth them downright, “though they say nothing with +their mouths, they speak in their gait, they speak with their eyes, they +speak in the carriage of their bodies.” And what shall we say otherwise of +that baring of their necks, shoulders, naked breasts, arms and wrists, to +what end are they but only to tempt men to lust! +<div class="poem" lang="la"> +<div class="line"><a href="#note4989">[4989]</a>Nam quid lacteolus sinus, et ipsas</div> +<div class="line">Prae te fers sine linteo papillas?</div> +<div class="line">Hoc est dicere, posce, posce, trado;</div> +<div class="line">Hoc est ad Venerem vocare amantes.</div> +</div> +There needs no more, as <a href="#note4990">[4990]</a>Fredericus Matenesius well observes, but a +crier to go before them so dressed, to bid us look out, a trumpet to sound, +or for defect a sow-gelder to blow, +<div class="poem"> +<div class="line"><a href="#note4991">[4991]</a>Look out, look out and see</div> +<div class="line">What object this may be</div> +<div class="line">That doth perstringe mine eye;</div> +<div class="line">A gallant lady goes</div> +<div class="line">In rich and gaudy clothes,</div> +<div class="line">But whither away God knows,</div> +<div class="line">———look out, &c., <span lang="la">et quae sequuntur</span>,</div> +</div> +or to what end and purpose? But to leave all these fantastical raptures, +I'll prosecute my intended theme. Nakedness, as I have said, is an odious +thing of itself, <span lang="la">remedium amoris</span>; yet it may be so used, in part, and at +set times, that there can be no such enticement as it is; +<div class="poem" lang="la"> +<div class="line"><a href="#note4992">[4992]</a>Nec mihi cincta Diana placet, nec nuda Cythere,</div> +<div class="line">Illa voluptatis nil habet, haec nimium.</div> +</div> +<p>David so espied Bathsheba, the elders Susanna: <a href="#note4993">[4993]</a>Apelles was enamoured +with Campaspe, when he was to paint her naked. Tiberius <span class="cite">in Suet. cap. 42.</span> +supped with Sestius Gallus an old lecher, <span lang="la">libidinoso sene, ea lege ut nudae +puellae administrarent</span>; some say as much of Nero, and Pontus Huter of +Carolus Pugnax. Amongst the Babylonians, it was the custom of some +lascivious queans to dance frisking in that fashion, saith Curtius <span class="cite">lib. +5.</span> and Sardus <span class="cite">de mor. gent. lib. 1.</span> writes of others to that effect. +The <a href="#note4994">[4994]</a>Tuscans at some set banquets had naked women to attend upon +them, which Leonicus <span class="cite">de Varia hist. lib. 3. cap. 96.</span> confirms of such +other bawdy nations. Nero would have filthy pictures still hanging in his +chamber, which is too commonly used in our times, and Heliogabalus, <span lang="la">etiam +coram agentes, ut ad venerem incitarent</span>: So things may be abused. A +servant maid in Aristaenetus spied her master and mistress through the +key-hole <a href="#note4995">[4995]</a>merrily disposed; upon the sight she fell in love with her +master. <a href="#note4996">[4996]</a>Antoninus Caracalla observed his mother-in-law with her +breasts amorously laid open, he was so much moved, that he said, <span lang="la">Ah si +liceret</span>, O that I might; which she by chance overhearing, replied as +impudently, <a href="#note4997">[4997]</a><span lang="la">Quicquid libet licet</span>, thou mayst do what thou wilt: +and upon that temptation he married her: this object was not in cause, not +the thing itself, but that unseemly, indecent carriage of it. + +<p>When you have all done, <span lang="la">veniunt a veste sagittae</span> the greatest provocations +of lust are from our apparel; God makes, they say, man shapes, and there is +no motive like unto it; +<div class="poem"> +<div class="line"><a href="#note4998">[4998]</a>Which doth even beauty beautify,</div> +<div class="line">And most bewitch a wretched eye,</div> +</div> +a filthy knave, a deformed quean, a crooked carcass, a mawkin, a witch, a +rotten post, a hedgestake may be so set out and tricked up, that it shall +make as fair a show, as much enamour as the rest: many a silly fellow is so +taken. <span lang="la">Primum luxuriae, aucupium</span>, one calls it, the first snare of lust; +<a href="#note4999">[4999]</a><span lang="la">Bossus aucupium animarum, lethalem arundinem</span>, a fatal reed, the +greatest bawd, <span lang="la">forte lenocinium, sanguineis lachrymis deplorandum</span>, +saith <a href="#note5000">[5000]</a>Matenesius, and with tears of blood to be deplored. Not that +comeliness of clothes is therefore to be condemned, and those usual +ornaments: there is a decency and decorum in this as well as in other +things, fit to be used, becoming several persons, and befitting their +estates; he is only fantastical that is not in fashion, and like an old +image in arras hangings, when a manner of attire is generally received; but +when they are so new-fangled, so unstaid, so prodigious in their attires, +beyond their means and fortunes, unbefitting their age, place, quality, +condition, what should we otherwise think of them? Why do they adorn +themselves with so many colours of herbs, fictitious flowers, curious +needleworks, quaint devices, sweet-smelling odours, with those inestimable +riches of precious stones, pearls, rubies, diamonds, emeralds, &c.? Why do +they crown themselves with gold and silver, use coronets and tires of +several fashions, deck themselves with pendants, bracelets, earrings, +chains, girdles, rings, pins, spangles, embroideries, shadows, rebatoes, +versicolour ribands? why do they make such glorious shows with their +scarves, feathers, fans, masks, furs, laces, tiffanies, ruffs, falls, calls, +cuffs, damasks, velvets, tinsels, cloth of gold, silver, tissue? with +colours of heavens, stars, planets: the strength of metals, stones, odours, +flowers, birds, beasts, fishes, and whatsoever Africa, Asia, America, sea, +land, art, and industry of man can afford? Why do they use and covet such +novelty of inventions; such new-fangled tires, and spend such inestimable +sums on them? “To what end are those crisped, false hairs, painted faces,” +as <a href="#note5001">[5001]</a>the satirist observes, “such a composed gait, not a step awry?” +Why are they like so many Sybarites, or Nero's Poppaea, Ahasuerus' +concubines, so costly, so long a dressing, as Caesar was marshalling his +army, or a hawk in pruning? <a href="#note5002">[5002]</a><span lang="la">Dum moliuntur, dum comuntur annus est</span>: +a <a href="#note5003">[5003]</a>gardener takes not so much delight and pains in his garden, a +horseman to dress his horse, scour his armour, a mariner about his ship, a +merchant his shop and shop-book, as they do about their faces, and all +those other parts: such setting up with corks, straightening with +whalebones; why is it, but as a day-net catcheth larks, to make young men +stoop unto them? Philocharus, a gallant in Aristenaetus, advised his friend +Poliaenus to take heed of such enticements, <a href="#note5004">[5004]</a>“for it was the sweet +sound and motion of his mistress's spangles and bracelets, the smell of her +ointments, that captivated him first,” <span lang="la">Illa fuit mentis prima ruina meae</span>. +<span lang="la">Quid sibi vult pixidum turba</span>, saith <a href="#note5005">[5005]</a>Lucian, “to what use are pins, +pots, glasses, ointments, irons, combs, bodkins, setting-sticks? why bestow +they all their patrimonies and husbands' yearly revenues on such +fooleries?” <a href="#note5006">[5006]</a><span lang="la">bina patrimonia singulis auribus</span>; “why use they +dragons, wasps, snakes, for chains, enamelled jewels on their necks, ears?” +<span lang="la">dignum potius foret ferro manus istas religari, atque utinam monilia vere +dracones essent</span>; they had more need some of them be tied in bedlam with +iron chains, have a whip for a fan, and hair-cloths next to their skins, +and instead of wrought smocks, have their cheeks stigmatised with a hot +iron: I say, some of our Jezebels, instead of painting, if they were well +served. But why is all this labour, all this cost, preparation, riding, +running, far-fetched, and dear bought stuff? <a href="#note5007">[5007]</a>“Because forsooth they +would be fair and fine, and where nature, is defective, supply it by art.” +<a href="#note5008">[5008]</a><span lang="la">Sanguine quae vero non rubet, arte rubet</span>, (Ovid); and to that +purpose they anoint and paint their faces, to make Helen of +Hecuba—<span lang="la">parvamque exortamque puellam—Europen.</span><a href="#note5009">[5009]</a>To this intent they +crush in their feet and bodies, hurt and crucify themselves, sometimes in +lax-clothes, a hundred yards I think in a gown, a sleeve; and sometimes +again so close, <span lang="la">ut nudos exprimant artus.</span> <a href="#note5010">[5010]</a>Now long tails and +trains, and then short, up, down, high, low, thick, thin, &c.; now little +or no bands, then as big as cart wheels; now loose bodies, then great +farthingales and close girt, &c. Why is all this, but with the whore in the +Proverbs, to intoxicate some or other? <span lang="la">oculorum decipulam</span>,<a href="#note5011">[5011]</a>one +therefore calls it, <span lang="la">et indicem libidinis</span>, the trap of lust, and sure +token, as an ivy-bush is to a tavern. +<div class="poem" lang="la"> +<div class="couplet"> +<div class="line">Quod pulchros Glycere sumas de pixide vultus,</div> +<div class="line">Quod tibi compositae nec sine lege comae:</div> +</div> +<div class="couplet"> +<div class="line">Quod niteat digitis adamas, Beryllus in aure,</div> +<div class="line">Non sum divinus, sed scio quid cupias.</div> +</div> +</div> +<div class="poem"> +<div class="line">O Glycere, in that you paint so much,</div> +<div class="line">Your hair is so bedeckt in order such.</div> +<div class="line">With rings on fingers, bracelets in your ear,</div> +<div class="line">Although no prophet, tell I can, I fear.</div> +</div> +To be admired, to be gazed on, to circumvent some novice; as many times +they do, that instead of a lady he loves a cap and a feather instead of a +maid that should have <span lang="la">verum colorem, corpus solidum et succi plenum</span> (as +Chaerea describes his mistress in the <a href="#note5012">[5012]</a>poet), a painted face, a +ruff-band, fair and fine linen, a coronet, a flower, (<a href="#note5013">[5013]</a><span lang="la">Naturaeque +putat quod fuit artificis</span>,) a wrought waistcoat he dotes on, or a pied +petticoat, a pure dye instead of a proper woman. For generally, as with +rich-furred conies, their cases are far better than their bodies, and like +the bark of a cinnamon, tree, which is dearer than the whole bulk, their +outward accoutrements are far more precious than their inward endowments. +'Tis too commonly so. +<div class="poem" lang="la"> +<div class="line"><a href="#note5014">[5014]</a>Auferimur cultu, et gemmis, auroque teguntur</div> +<div class="line">Omnia; pars minima est ipsa puella sui.</div> +</div> +<div class="poem"> +<div class="couplet"> +<div class="line">With gold and jewels all is covered,</div> +<div class="line">And with a strange tire we are won,</div> +</div> +<div class="couplet"> +<div class="line">(Whilst she's the least part of herself)</div> +<div class="line">And with such baubles quite undone.</div> +</div> +</div> +<p>Why do they keep in so long together, a whole winter sometimes, and will +not be seen but by torch or candlelight, and come abroad with all the +preparation may be, when they have no business, but only to show +themselves? <span lang="la">Spectatum veniunt, veniunt spectentur ut ipsae.</span> +<div class="poem"> +<div class="line"><a href="#note5015">[5015]</a>For what is beauty if it be not seen,</div> +<div class="line">Or what is't to be seen if not admir'd,</div> +<div class="line">And though admir'd, unless in love desir'd?</div> +</div> +why do they go with such counterfeit gait, which <a href="#note5016">[5016]</a>Philo Judeus +reprehends them for, and use (I say it again) such gestures, apish, +ridiculous, indecent attires, sybaritical tricks, <span lang="la">fucos genis, purpurissam +venis, cerussam fronti, leges occulis</span>, &c. use those sweet perfumes, +powders and ointments in public; flock to hear sermons so frequent, is it +for devotion? or rather, as <a href="#note5017">[5017]</a>Basil tells them, to meet their +sweethearts, and see fashions; for, as he saith, commonly they come so +provided to that place, with such curious compliments, with such gestures +and tires, as if they should go to a dancing-school, a stage-play, or +bawdy-house, fitter than a church. +<div class="poem"> +<div class="line">When such a she-priest comes her mass to say,</div> +<div class="line">Twenty to one they all forget to pray.</div> +</div> +“They make those holy temples, consecrated to godly martyrs and religious +uses, the shops of impudence, dens of whores and thieves, and little better +than brothel houses.” When we shall see these things daily done, their +husbands bankrupts, if not cornutos, their wives light housewives, +daughters dishonest; and hear of such dissolute acts, as daily we do, how +should we think otherwise? what is their end, but to deceive and inveigle +young men? As tow takes fire, such enticing objects produce their effect, +how can it be altered? When Venus stood before Anchises (as <a href="#note5018">[5018]</a>Homer +feigns in one of his hymns) in her costly robes, he was instantly taken, +<div class="poem" lang="la"> +<div class="line">Cum ante ipsum staret Jovis filia, videns eam</div> +<div class="line">Anchises, admirabatur formam, et stupendas vestes;</div> +<div class="line">Erat enim induta peplo, igneis radiis spiendidiore;</div> +<div class="line">Habebat quoque torques fulgidos, flexiles haelices,</div> +<div class="line">Tenerum collum ambiebant monilia pulchra,</div> +<div class="line">Aurea, variegata.———</div> +</div> +<div class="poem"> +<div class="line">When Venus stood before Anchises first,</div> +<div class="line">He was amaz'd to see her in her tires;</div> +<div class="line">For she had on a hood as red as fire,</div> +<div class="line">And glittering chains, and ivy-twisted spires,</div> +<div class="line">About her tender neck were costly brooches,</div> +<div class="line">And necklaces of gold, enamell'd ouches.</div> +</div> +So when Medea came in presence of Jason first, attended by her nymphs and +ladies, as she is described by <a href="#note5019">[5019]</a>Apollonius, +<div class="poem" lang="la"> +<div class="line">Cunctas vero ignis instar sequebatur splendor,</div> +<div class="line">Tantum ab aureis fimbriis resplendebat jubar,</div> +<div class="line">Accenditque in oculis dulce desiderium.</div> +</div> +<div class="poem"> +<div class="line">A lustre followed them like flaming fire,</div> +<div class="line">And from their golden borders came such beams,</div> +<div class="line">Which in his eyes provok'd a sweet desire.</div> +</div> +Such a relation we have in <a href="#note5020">[5020]</a>Plutarch, when the queens came and +offered themselves to Antony, <a href="#note5021">[5021]</a>“with diverse presents, and enticing +ornaments, Asiatic allurements, with such wonderful joy and festivity, they +did so inveigle the Romans, that no man could contain himself, all was +turned to delight and pleasure. The women transformed themselves to Bacchus +shapes, the men-children to Satyrs and Pans; but Antony himself was quite +besotted with Cleopatra's sweet speeches, philters, beauty, pleasing tires: +for when she sailed along the river Cydnus, with such incredible pomp in a +gilded ship, herself dressed like Venus, her maids like the Graces, her +pages like so many Cupids, Antony was amazed, and rapt beyond himself.” +Heliodorus, <span class="cite">lib. 1.</span> brings in Dameneta, stepmother to Cnemon, “whom she +<a href="#note5022">[5022]</a>saw in his scarves, rings, robes, and coronet, quite mad for the love +of him.” It was Judith's pantofles that ravished the eyes of Holofernes. +And <a href="#note5023">[5023]</a>Cardan is not ashamed to confess, that seeing his wife the first +time all in white, he did admire and instantly love her. If these outward +ornaments were not of such force, why doth <a href="#note5024">[5024]</a>Naomi give Ruth counsel +how to please Boaz? and <a href="#note5025">[5025]</a>Judith, seeking to captivate Holofernes, +washed and anointed herself with sweet ointments, dressed her hair, and put +on costly attires. The riot in this kind hath been excessive in times past; +no man almost came abroad, but curled and anointed, +<div class="poem" lang="la"> +<div class="line"><a href="#note5026">[5026]</a>Et matutino suadans Crispinus amomo.</div> +<div class="line">Quantum vix redolent duo funera.</div> +</div> +<p>“one spent as much as two funerals at once, and with perfumed hairs,” +<a href="#note5027">[5027]</a><span lang="la">et rosa canos odorati capillos Assyriaque nardo</span>. What strange +thing doth <a href="#note5028">[5028]</a>Sueton. relate in this matter of Caligula's riot? And +Pliny, <span class="cite">lib. 12. & 13.</span> Read more in Dioscorides, Ulmus, Arnoldus, +Randoletius <span lang="la">de fuco et decoratione</span>; for it is now an art, as it was of +old, (so <a href="#note5029">[5029]</a>Seneca records) <span lang="la">officinae, sunt adores coquentium</span>. Women +are bad and men worse, no difference at all between their and our times; +<a href="#note5030">[5030]</a>“good manners” (as Seneca complains) “are extinct with wantonness, in +tricking up themselves men go beyond women, they wear harlots' colours, and +do not walk, but jet and dance,” <span lang="la">hic mulier, haec vir</span>, more like players, +butterflies, baboons, apes, antics, than men. So ridiculous, moreover, we +are in our attires, and for cost so excessive, that as Hierome said of old, +<span lang="la">Uno filio villarum insunt pretia, uno lino decies sestertium inseritur</span>; +'tis an ordinary thing to put a thousand oaks and a hundred oxen into a +suit of apparel, to wear a whole manor on his back. What with shoe-ties, +hangers, points, caps and feathers, scarves, bands, curls, &c., in a short +space their whole patrimonies are consumed. Heliogabalus is taxed by +Lampridius, and admired in his age for wearing jewels in his shoes, a +common thing in our times, not for emperors and princes, but almost for +serving men and tailors; all the flowers, stars, constellations, gold and +precious stones do condescend to set out their shoes. To repress the luxury +of those Roman matrons, there was <a href="#note5031">[5031]</a>Lex Valeria and Oppia, and a Cato +to contradict; but no laws will serve to repress the pride and insolency of +our days, the prodigious riot in this kind. Lucullus's wardrobe is put down +by our ordinary citizens; and a cobbler's wife in Venice, a courtesan in +Florence, is no whit inferior to a queen, if our geographers say true: and +why is all this? “Why do they glory in their jewels” (as <a href="#note5032">[5032]</a>he saith) “or +exult and triumph in the beauty of clothes? why is all this cost? to incite +men the sooner to burning lust.” They pretend decency and ornament; but let +them take heed, that while they set out their bodies they do not damn their +souls; 'tis <a href="#note5033">[5033]</a>Bernard's counsel: “shine in jewels, stink in +conditions; have purple robes, and a torn conscience.” Let them take heed +of Isaiah's prophecy, that their slippers and attires be not taken from +them, sweet balls, bracelets, earrings, veils, wimples, crisping-pins, +glasses, fine linen, hoods, lawns, and sweet savours, they become not bald, +burned, and stink upon a sudden. And let maids beware, as <a href="#note5034">[5034]</a>Cyprian +adviseth, “that while they wander too loosely abroad, they lose not their +virginities:” and like Egyptian temples, seem fair without, but prove +rotten carcases within. How much better were it for them to follow that +good counsel of Tertullian? <a href="#note5035">[5035]</a>“To have their eyes painted with +chastity, the Word of God inserted into their ears, Christ's yoke tied to +the hair, to subject themselves to their husbands. If they would do so, +they should be comely enough, clothe themselves with the silk of sanctity, +damask of devotion, purple of piety and chastity, and so painted, they +shall have God himself to be a suitor: let whores and queans prank up +themselves, <a href="#note5036">[5036]</a>let them paint their faces with minion and ceruse, they +are but fuels of lust, and signs of a corrupt soul: if ye be good, honest, +virtuous, and religious matrons, let sobriety, modesty and chastity be your +honour, and God himself your love and desire.” <span lang="la">Mulier recte olet, ubi +nihil olet</span>, then a woman smells best, when she hath no perfume at all; no +crown, chain, or jewel (Guivarra adds) is such an ornament to a virgin, or +virtuous woman, <span lang="la">quam virgini pudor</span>, as chastity is: more credit in a wise +man's eye and judgment they get by their plainness, and seem fairer than +they that are set out with baubles, as a butcher's meat is with pricks, +puffed up, and adorned like so many jays with variety of colours. It is +reported of Cornelia, that virtuous Roman lady, great Scipio's daughter, +Titus Sempronius' wife, and the mother of the Gracchi, that being by chance +in company with a companion, a strange gentlewoman (some light housewife +belike, that was dressed like a May lady, and, as most of our gentlewomen +are, “was <a href="#note5037">[5037]</a>more solicitous of her head-tire than of her health, that +spent her time between a comb and a glass, and had rather be fair than +honest” (as Cato said), “and have the commonwealth turned topsy-turvy than her +tires marred;” and she did nought but brag of her fine robes and jewels, +and provoked the Roman matron to show hers: Cornelia kept her in talk till +her children came from school, and these, said she, are my jewels, and so +deluded and put off a proud, vain, fantastical, housewife. How much better +were it for our matrons to do as she did, to go civilly and decently, +<a href="#note5038">[5038]</a><span lang="la">Honestae mulieris instar quae utitur auro pro eo quod est, ad ea +tantum quibus opus est</span>, to use gold as it is gold, and for that use it +serves, and when they need it, than to consume it in riot, beggar their +husbands, prostitute themselves, inveigle others, and peradventure damn +their own souls? How much more would it be for their honour and credit? +Thus doing, as Hierom said of Blesilla, <a href="#note5039">[5039]</a>“Furius did not so triumph +over the Gauls, Papyrius of the Samnites, Scipio of Numantia, as she did by +her temperance;” <span lang="la">pulla semper veste</span>, &c., they should insult and domineer +over lust, folly, vainglory, all such inordinate, furious and unruly +passions. + +<p>But I am over tedious, I confess, and whilst I stand gaping after fine +clothes, there is another great allurement, (in the world's eye at least) +which had like to have stolen out of sight, and that is money, <span lang="la">veniunt a +dote sagittae</span>, money makes the match; <a href="#note5040">[5040]</a><span lang="gr">Μονὸν ἄργυρον +βλέπουσιν</span>: 'tis like sauce to their meat, <span lang="la">cum carne condimentum</span>, a good +dowry with a wife. Many men if they do hear but of a great portion, a rich +heir, are more mad than if they had all the beauteous ornaments, and those +good parts art and nature can afford, they <a href="#note5041">[5041]</a>care not for honesty, +bringing up, birth, beauty, person, but for money. +<div class="poem" lang="la"> +<div class="line"><a href="#note5042">[5042]</a>Canes et equos (o Cyrne) quaerimus</div> +<div class="line">Nobiles, et a bona progenie;</div> +<div class="line">Malam vero uxorem, malique patris filiam</div> +<div class="line">Ducere non curat vir bonus,</div> +<div class="line">Modo ei magnam dotem afferat,</div> +</div> +<div class="poem"> +<div class="line">Our dogs and horses still from the best breed</div> +<div class="line">We carefully seek, and well may they speed:</div> +<div class="line">But for our wives, so they prove wealthy,</div> +<div class="line">Fair or foul, we care not what they be.</div> +</div> +If she be rich, then she is fair, fine, absolute and perfect, then they +burn like fire, they love her dearly, like pig and pie, and are ready to +hang themselves if they may not have her. Nothing so familiar in these +days, as for a young man to marry an old wife, as they say, for a piece of +gold; <span lang="la">asinum auro onustum</span>; and though she be an old crone, and have never +a tooth in her head, neither good conditions, nor a good face, a natural +fool, but only rich, she shall have twenty young gallants to be suitors in +an instant. As she said in Suetonius, <span lang="la">non me, sed mea ambiunt</span>, 'tis not +for her sake, but for her lands or money; and an excellent match it were +(as he added) if she were away. So on the other side, many a young lovely +maid will cast away herself upon an old, doting, decrepit dizzard, +<div class="poem" lang="la"> +<div class="line"><a href="#note5043">[5043]</a>Bis puer effoeto quamvis balbutiat ore,</div> +<div class="line">Prima legit rarae tam culta roseta puellae,</div> +</div> +that is rheumatic and gouty, hath some twenty diseases, perhaps but one +eye, one leg, never a nose, no hair on his head, wit in his brains, nor +honesty, if he have land or <a href="#note5044">[5044]</a>money, she will have him before all +other suitors, <a href="#note5045">[5045]</a><span lang="la">Dummodo sit dives barbarus ille placet</span>. “If he be +rich, he is the man,” a fine man, and a proper man, she will go to +Jacaktres or Tidore with him; <span lang="la">Galesimus de monte aureo</span>. Sir Giles +Goosecap, Sir Amorous La-Fool, shall have her. And as Philemasium in <a href="#note5046">[5046]</a> +Aristaenetus told Emmusus, <span lang="la">absque argento omnia vana</span>, hang him that hath +no money, “'tis to no purpose to talk of marriage without means,” <a href="#note5047">[5047]</a> +trouble me not with such motions; let others do as they will, “I'll be sure +to have one shall maintain me fine and brave.” Most are of her mind, <a href="#note5048">[5048]</a> +<span lang="la">De moribus ultima fiet questio</span>, for his conditions, she shall inquire +after them another time, or when all is done, the match made, and everybody +gone home. <a href="#note5049">[5049]</a>Lucian's Lycia was a proper young maid, and had many fine +gentlemen to her suitors; Ethecles, a senator's son, Melissus, a merchant, +&c.; but she forsook them all for one Passius, a base, hirsute, bald-pated +knave; but why was it? “His father lately died and left him sole heir of +his goods and lands.” This is not amongst your dust-worms alone, poor +snakes that will prostitute their souls for money, but with this bait you +may catch our most potent, puissant, and illustrious princes. That proud +upstart domineering Bishop of Ely, in the time of Richard the First, +viceroy in his absence, as <a href="#note5050">[5050]</a>Nubergensis relates it, to fortify +himself, and maintain his greatness, <span lang="la">propinquarum suarum connubiis, +plurimos sibi potentes et nobiles devincire curavit</span>, married his poor +kinswomen (which came forth of Normandy by droves) to the chiefest nobles +of the land, and they were glad to accept of such matches, fair or foul, +for themselves, their sons, nephews, &c. <span lang="la">Et quis tam praeclaram aflinitatem +sub spe magnae promotionis non optaret</span>? Who would not have done as much for +money and preferment? as mine author <a href="#note5051">[5051]</a>adds. Vortiger, King of +Britain, married Rowena the daughter of Hengist the Saxon prince, his +mortal enemy; but wherefore? she had Kent for her dowry. Iagello the great +Duke of Lithuania, 1386, was mightily enamoured on Hedenga, insomuch that +he turned Christian from a Pagan, and was baptised himself by the name of +Uladislaus, and all his subjects for her sake: but why was it? she was +daughter and heir of Poland, and his desire was to have both kingdoms +incorporated into one. Charles the Great was an earnest suitor to Irene the +Empress, but, saith <a href="#note5052">[5052]</a>Zonarus, <span lang="la">ob regnum</span>, to annex the empire of the +East to that of the West. Yet what is the event of all such matches, that +are so made for money, goods, by deceit, or for burning lust, <span lang="la">quos foeda +libido conjunxit</span>, what follows? they are almost mad at first, but 'tis a +mere flash; as chaff and straw soon fired, burn vehemently for a while, yet +out in a moment; so are all such matches made by those allurements of +burning lust; where there is no respect of honesty, parentage, virtue, +religion, education, and the like, they are extinguished in an instant, and +instead of love comes hate; for joy, repentance and desperation itself. +Franciscus Barbarus in his first book <span class="cite">de re uxoria, c. 5</span>, hath a story of +one Philip of Padua that fell in love with a common whore, and was now +ready to run mad for her; his father having no more sons let him enjoy her; +<a href="#note5053">[5053]</a>“but after a few days, the young man began to loath, could not so +much as endure the sight of her, and from one madness fell into another.” +Such event commonly have all these lovers; and he that so marries, or for +such respects, let them look for no better success than Menelaus had with +Helen, Vulcan with Venus, Theseus with Phaedra, Minos with Pasiphae, and +Claudius with Messalina; shame, sorrow, misery, melancholy, discontent. +</div> +<div class="subsection"> +<h4><a name="3.2.2.4"></a>SUBSECT. IV.—<i>Importunity and Opportunity of Time, Place, Conference, Discourse, Singing, Dancing, Music, Amorous Tales, Objects, Kissing, Familiarity, Tokens, Presents, Bribes, Promises, Protestations, Tears, &c.</i></h4> + +<p>All these allurements hitherto are afar off, and at a distance; I will come +nearer to those other degrees of love, which are conference, kissing, +dalliance, discourse, singing, dancing, amorous tales, objects, presents, +&c., which as so many sirens steal away the hearts of men and women. For, +as Tacitus observes, <span class="cite">l. 2</span>, <a href="#note5054">[5054]</a>“It is no sufficient trial of a maid's +affection by her eyes alone, but you must say something that shall be more +available, and use such other forcible engines; therefore take her by the +hand, wring her fingers hard, and sigh withal; if she accept this in good +part, and seem not to be much averse, then call her mistress, take her +about the neck and kiss her, &c.” But this cannot be done except they first +get opportunity of living, or coming together, ingress, egress, and +regress; letters and commendations may do much, outward gestures and +actions: but when they come to live near one another, in the same street, +village, or together in a house, love is kindled on a sudden. Many a +serving-man by reason of this opportunity and importunity inveigles his +master's daughter, many a gallant loves a dowdy, many a gentleman runs upon +his wife's maids; many ladies dote upon their men, as the queen in Ariosto +did upon the dwarf, many matches are so made in haste, and they are +compelled as it were by <a href="#note5055">[5055]</a>necessity so to love, which had they been +free, come in company of others, seen that variety which many places +afford, or compared them to a third, would never have looked one upon +another. Or had not that opportunity of discourse and familiarity been +offered, they would have loathed and contemned those whom, for want of +better choice and other objects, they are fatally driven on, and by reason +of their hot blood, idle life, full diet, &c., are forced to dote upon them +that come next. And many times those which at the first sight cannot fancy +or affect each other, but are harsh and ready to disagree, offended with +each other's carriage, like Benedict and Beatrice in the <a href="#note5056">[5056]</a>comedy, and +in whom they find many faults, by this living together in a house, +conference, kissing, colling, and such like allurements, begin at last to +dote insensibly one upon another. + +<p>It was the greatest motive that Potiphar's wife had to dote upon Joseph, +and <a href="#note5057">[5057]</a>Clitiphon upon Leucippe his uncle's daughter, because the plague +being at Bizance, it was his fortune for a time to sojourn with her, to sit +next her at the table, as he tells the tale himself in Tatius, <span class="cite">lib. 2.</span> +(which, though it be but a fiction, is grounded upon good observation, and +doth well express the passions of lovers), he had opportunity to take her +by the hand, and after a while to kiss, and handle her paps, &c., <a href="#note5058">[5058]</a> +which made him almost mad. Ismenias the orator makes the like confession in +Eustathius, <span class="cite">lib. 1</span>, when he came first to Sosthene's house, and sat at +table with Cratistes his friend, Ismene, Sosthene's daughter, waiting on +them “with her breasts open, arms half bare,” <a href="#note5059">[5059]</a><span lang="la">Nuda pedem, discincta +sinum, spoliata lacertos</span>; after the Greek fashion in those times,—<a href="#note5060">[5060]</a> +<span lang="la">nudos media plus parte lacertos</span>, as Daphne was when she fled from +Phoebus (which moved him much), was ever ready to give attendance on him, +to fill him drink, her eyes were never off him, <span lang="la">rogabundi oculi</span>, those +speaking eyes, courting eyes, enchanting eyes; but she was still smiling on +him, and when they were risen, that she had got a little opportunity, +<a href="#note5061">[5061]</a>“she came and drank to him, and withal trod upon his toes, and would +come and go, and when she could not speak for the company, she would wring +his hand,” and blush when she met him: and by this means first she overcame +him (<span lang="la">bibens amorem hauriebam simul</span>), she would kiss the cup and drink to +him, and smile, “and drink where he drank on that side of the cup,” by +which mutual compressions, kissings, wringing of hands, treading of feet, +&c. <span lang="la">Ipsam mihi videbar sorbillare virginem</span>, I sipped and sipped so long, +till at length I was drunk in love upon a sudden. Philocharinus, in <a href="#note5062">[5062]</a> +Aristaenetus, met a fair maid by chance, a mere stranger to him, he looked +back at her, she looked back at him again, and smiled withal. +<div class="poem" lang="la"> +<div class="line"><a href="#note5063">[5063]</a>Ille dies lethi primus, primusque malorum</div> +<div class="line">Causa fuit.———</div> +</div> +It was the sole cause of his farther acquaintance, and love that undid him. +<a href="#note5064">[5064]</a><span lang="la">O nullis tutum credere blanditiis</span>. + +<p>This opportunity of time and place, with their circumstances, are so +forcible motives, that it is impossible almost for two young folks equal in +years to live together, and not be in love, especially in great houses, +princes' courts, where they are idle <span lang="la">in summo gradu</span>, fare well, live at +ease, and cannot tell otherwise how to spend their time. <a href="#note5065">[5065]</a><span lang="la">Illic +Hippolitum pone, Priapus erit</span>. Achilles was sent by his mother Thetis to +the island of Scyros in the Aegean sea (where Lycomedes then reigned) in his +nonage to be brought up; to avoid that hard destiny of the oracle (he +should be slain at the siege of Troy): and for that cause was nurtured in +Genesco, amongst the king's children in a woman's habit; but see the event: +he compressed Deidamia, the king's fair daughter, and had a fine son, +called Pyrrhus by her. Peter Abelard the philosopher, as he tells the tale +himself, being set by Fulbertus her uncle to teach Heloise his lovely +niece, and to that purpose sojourned in his house, and had committed <span lang="la">agnam +tenellam famelico lupo</span>, I use his own words, he soon got her good will, +<span lang="la">plura erant oscula quam sententiae</span> and he read more of love than any other +lecture; such pretty feats can opportunity plea; <span lang="la">primum domo conjuncti, +inde animis</span>, &c. But when as I say, <span lang="la">nox, vinum, et adolescentia</span>, youth, +wine, and night, shall concur, <span lang="la">nox amoris et quietis conscia</span>, 'tis a +wonder they be not all plunged over head and ears in love; for youth is +<span lang="la">benigna in amorem, et prona materies</span>, a very combustible matter, naphtha +itself, the fuel of love's fire, and most apt to kindle it. If there be +seven servants in an ordinary house, you shall have three couple in some +good liking at least, and amongst idle persons how should it be otherwise? +“Living at <a href="#note5066">[5066]</a>Rome,” saith Aretine's Lucretia, “in the flower of my +fortunes, rich, fair, young, and so well brought up, my conversation, age, +beauty, fortune, made all the world admire and love me.” Night alone, that +one occasion, is enough to set all on fire, and they are so cunning in +great houses, that they make their best advantage of it: Many a +gentlewoman, that is guilty to herself of her imperfections, paintings, +impostures, will not willingly be seen by day, but as <a href="#note5067">[5067]</a>Castilio +noteth, in the night, <span lang="la">Diem ut glis odit, taedarum lucem super omnia +mavult</span>, she hateth the day like a dormouse, and above all things loves +torches and candlelight, and if she must come abroad in the day, she +covets, as <a href="#note5068">[5068]</a>in a mercer's shop, a very obfuscate and obscure sight. +And good reason she hath for it: <span lang="la">Nocte latent mendae</span>, and many an amorous +gull is fetched over by that means. Gomesius <span class="cite">lib. 3. de sale gen. c. +22.</span> gives instance in a Florentine gentleman, that was so deceived with a +wife, she was so radiantly set out with rings and jewels, lawns, scarves, +laces, gold, spangles, and gaudy devices, that the young man took her to be +a goddess (for he never saw her but by torchlight); but after the wedding +solemnities, when as he viewed her the next morning without her tires, and +in a clear day, she was so deformed, a lean, yellow, shrivelled, &c., such +a beastly creature in his eyes, that he could not endure to look upon her. +Such matches are frequently made in Italy, where they have no other +opportunity to woo but when they go to church, or, as <a href="#note5069">[5069]</a>in Turkey, see +them at a distance, they must interchange few or no words, till such time +they come to be married, and then as Sardus <span class="cite">lib. 1. cap. 3. de morb. +gent.</span> and <a href="#note5070">[5070]</a>Bohemus relate of those old Lacedaemonians, “the bride is +brought into the chamber, with her hair girt about her, the bridegroom +comes in and unties the knot, and must not see her at all by daylight, till +such time as he is made a father by her.” In those hotter countries these +are ordinary practices at this day; but in our northern parts, amongst +Germans, Danes, French, and Britons, the continent of Scandia and the rest, +we assume more liberty in such cases; we allow them, as Bohemus saith, to +kiss coming and going, <span lang="la">et modo absit lascivia, in cauponem ducere</span>, to +talk merrily, sport, play, sing, and dance so that it be modestly done, go +to the alehouse and tavern together. And 'tis not amiss, though <a href="#note5071">[5071]</a> +Chrysostom, Cyprian, Hierome, and some other of the fathers speak bitterly +against it: but that is the abuse which is commonly seen at some drunken +matches, dissolute meetings, or great unruly feasts. <a href="#note5072">[5072]</a>“A young, +pickedevanted, trim-bearded fellow,” saith Hierome, “will come with a company +of compliments, and hold you up by the arm as you go, and wringing your +fingers, will so be enticed, or entice: one drinks to you, another +embraceth, a third kisseth, and all this while the fiddler plays or sings a +lascivious song; a fourth singles you out to dance, <a href="#note5073">[5073]</a>one speaks by +beck and signs, and that which he dares not say, signifies by passions; +amongst so many and so great provocations of pleasure, lust conquers the +most hard and crabbed minds, and scarce can a man live honest amongst +feastings, and sports, or at such great meetings.” For as he goes on, +<a href="#note5074">[5074]</a>“she walks along and with the ruffling of her clothes, makes men +look at her, her shoes creak, her paps tied up, her waist pulled in to make +her look small, she is straight girded, her hairs hang loose about her +ears, her upper garment sometimes falls, and sometimes tarries to show her +naked shoulders, and as if she would not be seen, she covers that in all +haste, which voluntarily she showed.” And not at feasts, plays, pageants, +and such assemblies, <a href="#note5075">[5075]</a>but as Chrysostom objects, these tricks are put +in practice “at service time in churches, and at the communion itself.” If +such dumb shows, signs, and more obscure significations of love can so +move, what shall they do that have full liberty to sing, dance, kiss, coll, +to use all manner of discourse and dalliance! What shall he do that is +beleaguered of all sides? +<div class="poem" lang="la"> +<div class="line"><a href="#note5076">[5076]</a>Quem tot, tam roseae petunt puellae,</div> +<div class="line">Quem cultae cupiunt nurus, amorque</div> +<div class="line">Omnis undique et undecunque et usque,</div> +<div class="line">Omnis ambit Amor, Venusque Hymenque.</div> +</div> +<div class="poem"> +<div class="line">After whom so many rosy maids inquire,</div> +<div class="line">Whom dainty dames and loving wights desire,</div> +<div class="line">In every place, still, and at all times sue,</div> +<div class="line">Whom gods and gentle goddesses do woo.</div> +</div> +How shall he contain? The very tone of some of their voices, a pretty +pleasing speech, an affected tone they use, is able of itself to captivate +a young man; but when a good wit shall concur, art and eloquence, +fascinating speech, pleasant discourse, sweet gestures, the Sirens +themselves cannot so enchant. <a href="#note5077">[5077]</a>P. Jovius commends his Italian +countrywomen, to have an excellent faculty in this kind, above all other +nations, and amongst them the Florentine ladies: some prefer Roman and +Venetian courtesans, they have such pleasing tongues, and such <a href="#note5078">[5078]</a> +elegancy of speech, that they are able to overcome a saint, <span lang="la">Pro facie +multis vox sua lena fuit. Tanta gratia vocis famam conciliabat</span>, saith +Petronius <a href="#note5079">[5079]</a>in his fragment of pure impurities, I mean his <span lang="la">Satyricon, +tam dulcis sonus permulcebat aera, ut putares inter auras cantare Syrenum +concordiam</span>; she sang so sweetly that she charmed the air, and thou wouldst +have thought thou hadst heard a concert of Sirens. “O good God, when Lais +speaks, how sweet it is!” Philocolus exclaims in Aristenaetus, to hear a +fair young gentlewoman play upon the virginals, lute, viol, and sing to it, +which as Gellius observes, <span class="cite">lib. 1. cap. 11.</span> are <span lang="la">lascivientium +delicicae</span>, the chief delight of lovers, must needs be a great enticement. +Parthenis was so taken. <a href="#note5080">[5080]</a><span lang="la">Mi vox ista avida haurit ab aure animam</span>: O +sister Harpedona (she laments) I am undone, <a href="#note5081">[5081]</a>“how sweetly he sings, +I'll speak a bold word, he is the properest man that ever I saw in my life: +O how sweetly he sings, I die for his sake, O that he would love me again!” +If thou didst but hear her sing, saith <a href="#note5082">[5082]</a>Lucian, “thou wouldst forget +father and mother, forsake all thy friends, and follow her.” Helena is +highly commended by <a href="#note5083">[5083]</a>Theocritus the poet for her sweet voice and +music; none could play so well as she, and Daphnis in the same Edyllion, +<div class="poem" lang="la"> +<div class="line">Quam tibi os dulce est, et vox amabilis o Daphni,</div> +<div class="line">Jucundius est audire te canentem, quam mel lingere!</div> +</div> +<div class="poem"> +<div class="line">How sweet a face hath Daphne, how lovely a voice!</div> +<div class="line">Honey itself is not so pleasant in my choice.</div> +</div> +A sweet voice and music are powerful enticers. Those Samian singing +wenches, Aristonica, Onanthe and Agathocleia, <span lang="la">regiis diadematibus +insultarunt</span>, insulted over kings themselves, as <a href="#note5084">[5084]</a>Plutarch contends. +<span lang="la">Centum luminibus cinctum caput Argus habebat</span>, Argus had a hundred eyes, +all so charmed by one silly pipe, that he lost his head. Clitiphon +complains in <a href="#note5085">[5085]</a>Tatius of Leucippe's sweet tunes, “he heard her play by +chance upon the lute, and sing a pretty song to it in commendations of a +rose,” out of old Anacreon belike; +<div class="poem" lang="la"> +<div class="line">Rosa honor decusque florum,</div> +<div class="line">Rosa flos odorque divum,</div> +<div class="line">Hominum rosa est voluptas,</div> +<div class="line">Decus illa Gratiarum,</div> +<div class="line">Florente amoris hora,</div> +<div class="line">Rosa suavium Diones, &c.</div> +</div> +<div class="poem"> +<div class="line">Rose the fairest of all flowers.</div> +<div class="line">Rose delight of higher powers,</div> +<div class="line">Rose the joy of mortal men,</div> +<div class="line">Rose the pleasure of fine women,</div> +<div class="line">Rose the Graces' ornament,</div> +<div class="line">Rose Dione's sweet content.</div> +</div> +To this effect the lovely virgin with a melodious air upon her golden wired +harp or lute, I know not well whether, played and sang, and that +transported him beyond himself, “and that ravished his heart.” It was +Jason's discourse as much as his beauty, or any other of his good parts, +which delighted Medea so much. +<div class="poem" lang="la"> +<div class="line"><a href="#note5086">[5086]</a>———Delectabatur enim</div> +<div class="line">Animus simul forma dulcibusque verbis.</div> +</div> +It was Cleopatra's sweet voice and pleasant speech which inveigled Antony, +above the rest of her enticements. <span lang="la">Verba ligant hominem, ut taurorum +cornua funes</span>, “as bulls' horns are bound with ropes, so are men's hearts +with pleasant words.” “Her words burn as fire,” <span class="bibcite">Eccles. ix. 10.</span> Roxalana +bewitched Suleiman the Magnificent, and Shore's wife by this engine overcame +Edward the Fourth, <a href="#note5087">[5087]</a><span lang="la">Omnibus una omnes surripuit Veneres</span>. The wife +of Bath in Chaucer confesseth all this out of her experience. +<div class="blackletter"> +<div class="line">Some folk desire us for riches.</div> +<div class="line">Some for shape, some for fairness,</div> +<div class="line">Some for that she can sing or dance.</div> +<div class="line">Some for gentleness, or for dalliance.</div> +</div> +<p><a href="#note5088">[5088]</a>Peter Aretine's Lucretia telleth as much and more of herself, “I +counterfeited honesty, as if I had been <span lang="la">virgo virginissima</span>, more than a +vestal virgin, I looked like a wife, I was so demure and chaste, I did add +such gestures, tunes, speeches, signs and motions upon all occasions, that +my spectators and auditors were stupefied, enchanted, fastened all to their +places, like so many stocks and stones.” Many silly gentlewomen are fetched +over in like sort, by a company of gulls and swaggering companions, that +frequently belie noblemen's favours, rhyming Coribantiasmi, Thrasonean +Rhadomantes or Bombomachides, that have nothing in them but a few player's +ends and compliments, vain braggadocians, impudent intruders, that can +discourse at table of knights and lords' combats, like <a href="#note5089">[5089]</a>Lucian's +Leonitiscus, of other men's travels, brave adventures, and such common +trivial news, ride, dance, sing old ballad tunes, and wear their clothes in +fashion, with a good grace; a fine sweet gentleman, a proper man, who could +not love him! She will have him though all her friends say no, though she +beg with him. Some again are incensed by reading amorous toys, Amadis de +Gaul, Palmerin de Oliva, the Knight of the Sun, &c., or hearing such tales +of <a href="#note5090">[5090]</a>lovers, descriptions of their persons, lascivious discourses, +such as Astyanassa, Helen's waiting-woman, by the report of Suidas, writ of +old, <span lang="la">de variis concubitus modis</span>, and after her Philenis and Elephantine; +or those light tracts of<a href="#note5091">[5091]</a>Aristides Milesius (mentioned by Plutarch) +and found by the Persians in Crassus' army amongst the spoils, Aretine's +dialogues, with ditties, love songs, &c., must needs set them on fire, with +such like pictures, as those of Aretine, or wanton objects of what kind +soever; “no stronger engine than to hear or read of love toys, fables and +discourses” (<a href="#note5092">[5092]</a>one saith) “and many by this means are quite mad.” At +Abdera in Thrace (Andromeda one of Euripides' tragedies being played) the +spectators were so much moved with the object, and those pathetical love +speeches of Perseus, amongst the rest, “O Cupid, Prince of Gods and men,” +&c. that every man almost a good while after spake pure iambics, and raved +still on Perseus' speech, “O Cupid, Prince of Gods and men.” As carmen, +boys and apprentices, when a new song is published with us, go singing that +new tune still in the streets, they continually acted that tragical part of +Perseus, and in every man's mouth was “O Cupid,” in every street, “O +Cupid,” in every house almost, “O Cupid, Prince of Gods and men,” +pronouncing still like stage-players, “O Cupid;” they were so possessed all +with that rapture, and thought of that pathetical love speech, they could +not a long time after forget, or drive it out of their minds, but “O Cupid, +Prince of Gods and men,” was ever in their mouths. This belike made +Aristotle, <span class="cite">Polit. lib. 7. cap. 18.</span> forbid young men to see comedies, or +to hear amorous tales. +<div class="poem" lang="la"> +<div class="line"><a href="#note5093">[5093]</a>Haec igitur juvenes nequam facilesque puellae</div> +<div class="line">Inspiciant———</div> +</div> +“let not young folks meddle at all with such matters.” And this made the +Romans, as <a href="#note5094">[5094]</a>Vitruvius relates, put Venus' temple in the suburbs, +<span lang="la">extra murum, ne adolescentes venereis insuescant</span>, to avoid all occasions +and objects. For what will not such an object do? Ismenias, as he walked in +Sosthene's garden, being now in love, when he saw so many <a href="#note5095">[5095]</a>lascivious +pictures, Thetis' marriage, and I know not what, was almost beside himself. +And to say truth, with a lascivious object who is not moved, to see others +dally, kiss, dance? And much more when he shall come to be an actor +himself. + +<p>To kiss and be kissed, which, amongst other lascivious provocations, is as +a burden in a song, and a most forcible battery, as infectious, <a href="#note5096">[5096]</a> +Xenophon thinks, as the poison of a spider; a great allurement, a fire +itself, <span lang="la">prooemium aut anticoenium</span>, the prologue of burning lust (as +Apuleius adds), lust itself, <a href="#note5097">[5097]</a><span lang="la">Venus quinta parte sui nectaris imbuit</span>, +a strong assault, that conquers captains, and those all commanding forces, +(<a href="#note5098">[5098]</a><span lang="la">Domasque ferro sed domaris osculo</span>). <a href="#note5099">[5099]</a>Aretine's Lucretia, +when she would in kindness overcome a suitor of hers, and have her desire +of him, “took him about the neck, and kissed him again and again,” and to +that, which she could not otherwise effect, she made him so speedily and +willingly condescend. And 'tis a continual assault,—<a href="#note5100">[5100]</a><span lang="la">hoc non +deficit incipitque semper</span>, always fresh, and ready to <a href="#note5101">[5101]</a>begin as at +first, <span lang="la">basium nullo fine terminatur, sed semper recens est</span>, and hath a +fiery touch with it. +<div class="poem" lang="la"> +<div class="line"><a href="#note5102">[5102]</a>———Tenta modo tangere corpus,</div> +<div class="line">Jam tua mellifluo membra calore fluent.</div> +</div> +Especially when they shall be lasciviously given, as he feelingly said, +<a href="#note5103">[5103]</a><span lang="la">et me praessulum deosculata Fotis, Catenatis lacertis</span>, <a href="#note5104">[5104]</a> +<span lang="la">Obtorto valgiter labello</span>. +<div class="poem" lang="la"> +<div class="line"><a href="#note5105">[5105]</a>Valgiis suaviis,</div> +<div class="line">Dum semiulco suavio</div> +<div class="line">Meam puellam suavior,</div> +<div class="line">Anima tunc aegra et saucia</div> +<div class="line">Concurrit ad labia mihi.</div> +</div> +The soul and all is moved; <a href="#note5106">[5106]</a><span lang="la">Jam pluribus osculis labra crepitabant, +animarum quoque mixturam facientes, inter mutuos complexus animas +anhelantes</span>, +<div class="poem" lang="la"> +<div class="line"><a href="#note5107">[5107]</a>Haesimus calentes,</div> +<div class="line">Et transfudimus hinc et hinc labellis</div> +<div class="line">Errantes animas, valete curae.</div> +</div> +“They breathe out their souls and spirits together with their kisses,” +saith <a href="#note5108">[5108]</a>Balthazar Castilio, “change hearts and spirits, and mingle +affections as they do kisses, and it is rather a connection of the mind +than of the body.” And although these kisses be delightsome and pleasant, +Ambrosial kisses, <a href="#note5109">[5109]</a><span lang="la">Suaviolum dulci dulcius Ambrosia</span>, such as <a href="#note5110">[5110]</a> +Ganymede gave Jupiter, <span lang="la">Nectare suavius</span>, sweeter than <a href="#note5111">[5111]</a>nectar, +balsam, honey, <a href="#note5112">[5112]</a><span lang="la">Oscula merum amorem stillantia</span>, love-dropping +kisses; for +<div class="poem"> +<div class="line">The gilliflower, the rose is not so sweet,</div> +<div class="line">As sugared kisses be when lovers meet;</div> +</div> +Yet they leave an irksome impression, like that of aloes or gall, +<div class="poem" lang="la"> +<div class="line"><a href="#note5113">[5113]</a>Ut mi ex Ambrosia, mutatum jam foret illud</div> +<div class="line">Suaviolum tristi tristius helleboro.</div> +</div> +<div class="poem"> +<div class="line">At first Ambrose itself was not sweeter,</div> +<div class="line">At last black hellebore was not so bitter.</div> +</div> +They are deceitful kisses, +<div class="poem" lang="la"> +<div class="line"><a href="#note5114">[5114]</a>Quid me mollibus implicas lacertis?</div> +<div class="line">Quid fallacibus osculis inescas?&c.</div> +</div> +<div class="poem"> +<div class="line">Why dost within thine arms me lap,</div> +<div class="line">And with false kisses me entrap.</div> +</div> +They are destructive, and the more the worse: <a href="#note5115">[5115]</a><span lang="la">Et quae me perdunt, +oscula mille dabat</span>, they are the bane of these miserable lovers. There be +honest kisses, I deny not, <span lang="la">osculum charitatis</span>, friendly kisses, modest +kisses, vestal-virgin kisses, officious and ceremonial kisses, &c. <span lang="la">Osculi +sensus, brachiorum amplexus</span>, kissing and embracing are proper gifts of +Nature to a man; but these are too lascivious kisses, <a href="#note5116">[5116]</a><span lang="la">Implicuitque +suos circum meet colla lacertos</span>, &c. too continuate and too violent, +<a href="#note5117">[5117]</a><span lang="la">Brachia non hederae, non vincunt oscula conchae</span>; they cling like +ivy, close as an oyster, bill as doves, meretricious kisses, biting of +lips, <span lang="la">cum additamento: Tam impresso ore</span> (saith <a href="#note5118">[5118]</a>Lucian) <span lang="la">ut vix +labia detrahant, inter deosculandum mordicantes, tum et os aperientes +quoque et mammas attrectantes</span>, &c. such kisses as she gave to Gyton, +<span lang="la">innumera oscula dedit non repugnanti puero, cervicem invadens</span>, +innumerable kisses, &c. More than kisses, or too homely kisses: as those +that <a href="#note5119">[5119]</a>he spake of, <span lang="la">Accepturus ab ipsa venere 7, suavia</span>, &c. with +such other obscenities that vain lovers use, which are abominable and +pernicious. If, as Peter de Ledesmo <span class="cite">cas. cons.</span> holds, every kiss a man +gives his wife after marriage, be <span lang="la">mortale peccatum</span>, a mortal sin, or that +of <a href="#note5120">[5120]</a>Hierome, <span lang="la">Adulter est quisquis in uxorem suam ardentior est +amator</span>; or that of Thomas Secund. <span class="cite">quaest. 154. artic. 4.</span> <span lang="la">contactus et +osculum sit mortale peccatum</span>, or that of Durand. <span class="cite">Rational. lib. 1. cap. +10.</span> <span lang="la">abstinere debent conjuges a complexu, toto tempore quo solennitas +nuptiarum interdicitur</span>, what shall become of all such <a href="#note5121">[5121]</a>immodest +kisses and obscene actions, the forerunners of brutish lust, if not lust +itself! What shall become of them that often abuse their own wives? But +what have I to do with this? + +<p>That which I aim at, is to show you the progress of this burning lust; to +epitomise therefore all this which I have hitherto said, with a familiar +example out of that elegant Musaeus, observe but with me those amorous +proceedings of Leander and Hero: they began first to look one on another +with a lascivious look, +<div class="poem" lang="la"> +<div class="line">Oblique intuens inde nutibus,—</div> +<div class="line">Nutibus mutuis inducens in errorem mentem puellae.</div> +<div class="line">Et illa e contra nutibus mutuis juvenis</div> +<div class="line">Leandri quod amorem non renuit, &c. Inde</div> +<div class="line">Adibat in tenebris tacite quidem stringens</div> +<div class="line">Roseos puellae digitos, ex imo suspirabat</div> +<div class="line">Vehementer———Inde</div> +<div class="line">Virginis autem bene olens collum osculatus.</div> +<div class="line">Tale verbum ait amoris ictus stimulo,</div> +<div class="line">Preces audi et amoris miserere mei, &c.</div> +<div class="line">Sic fatus recusantis persuasit mentem puellae.</div> +</div> +<div class="poem"> +<div class="couplet"> +<div class="line">With becks and nods he first began</div> +<div class="line">To try the wench's mind.</div> +</div> +<div class="couplet"> +<div class="line">With becks and nods and smiles again</div> +<div class="line">An answer he did find.</div> +</div> +<div class="line">And in the dark he took her by the hand,</div> +<div class="line">And wrung it hard, and sighed grievously,</div> +<div class="line">And kiss'd her too, and woo'd her as he might,</div> +<div class="line">With pity me, sweetheart, or else I die,</div> +<div class="line">And with such words and gestures as there past,</div> +<div class="line">He won his mistress' favour at the last.</div> +</div> +The same proceeding is elegantly described by Apollonius in his +Argonautics, between Jason and Medea, by Eustathius in the ten books of the +loves of Ismenias and Ismene, Achilles Tatius between his Clitophon and +Leucippe, Chaucer's neat poem of Troilus and Cresseide; and in that notable +tale in Petronius of a soldier and a gentlewoman of Ephesus, that was so +famous all over Asia for her chastity, and that mourned for her husband: +the soldier wooed her with such rhetoric as lovers use to do,—<span lang="la">placitone +etiam pugnabis amori</span>? &c. at last, <span lang="la">frangi pertinaciam passa est</span>, he got +her good will, not only to satisfy his lust, <a href="#note5122">[5122]</a>but to hang her dead +husband's body on the cross (which he watched instead of the thief's that +was newly stolen away), whilst he wooed her in her cabin. These are tales, +you will say, but they have most significant morals, and do well express +those ordinary proceedings of doting lovers. + +<p>Many such allurements there are, nods, jests, winks, smiles, wrestlings, +tokens, favours, symbols, letters, valentines, &c. For which cause belike, +Godfridus <span class="cite">lib. 2. de amor</span>. would not have women learn to write. Many such +provocations are used when they come in presence, <a href="#note5123">[5123]</a>10 they will and +will not, +<div class="poem" lang="la"> +<div class="line">Malo me Galatea petit lasciva puella,</div> +<div class="line">Et fugit ad salices, et se cupit ante videri.</div> +</div> +<div class="poem"> +<div class="couplet"> +<div class="line">My mistress with an apple woos me,</div> +<div class="line">And hastily to covert goes</div> +</div> +<div class="couplet"> +<div class="line">To hide herself, but would be seen</div> +<div class="line">With all her heart before, God knows.</div> +</div> +</div> +Hero so tripped away from Leander as one displeased, +<div class="poem"> +<div class="line"><a href="#note5124">[5124]</a>Yet as she went full often look'd behind,</div> +<div class="line">And many poor excuses did she find</div> +<div class="line">To linger by the way,———</div> +</div> +but if he chance to overtake her, she is most averse, nice and coy, +<div class="poem" lang="la"> +<div class="line">Denegat et pugnat, sed vult super omnia vinci.</div> +</div> +<div class="poem"> +<div class="line">She seems not won, but won she is at length,</div> +<div class="line">In such wars women use but half their strength.</div> +</div> +Sometimes they lie open and are most tractable and coming, apt, yielding, +and willing to embrace, to take a green gown, with that shepherdess in +Theocritus, <span class="cite">Edyl. 27.</span> to let their coats, &c., to play and dally, at such +seasons, and to some, as they spy their advantage; and then coy, close +again, so nice, so surly, so demure, you had much better tame a colt, catch +or ride a wild horse, than get her favour, or win her love, not a look, not +a smile, not a kiss for a kingdom. <a href="#note5125">[5125]</a>Aretine's Lucretia was an +excellent artisan in this kind, as she tells her own tale, “Though I was by +nature and art most beautiful and fair, yet by these tricks I seemed to be +far more amiable than I was, for that which men earnestly seek and cannot +attain, draws on their affection with a most furious desire. I had a suitor +loved me dearly” (said she), “and the <a href="#note5126">[5126]</a>more he gave me, the more +eagerly he wooed me, the more I seemed to neglect, to scorn him, and which +I commonly gave others, I would not let him see me, converse with me, no, +not have a kiss.” To gull him the more, and fetch him over (for him only I +aimed at) I personated mine own servant to bring in a present from a +Spanish count, whilst he was in my company, as if he had been the count's +servant, which he did excellently well perform: <a href="#note5127">[5127]</a><span lang="la">Comes de monte +Turco</span>, “my lord and master hath sent your ladyship a small present, and +part of his hunting, a piece of venison, a pheasant, a few partridges, &c. +(all which she bought with her own money), commends his love and service to +you, desiring you to accept of it in good part, and he means very shortly +to come and see you.” Withal she showed him rings, gloves, scarves, coronets +which others had sent her, when there was no such matter, but only to +circumvent him. <a href="#note5128">[5128]</a>By these means (as she concludes) “I made the poor +gentleman so mad, that he was ready to spend himself, and venture his +dearest blood for my sake.” Philinna, in <a href="#note5129">[5129]</a>Lucian, practised all this +long before, as it shall appear unto you by her discourse; for when +Diphilus her sweetheart came to see her (as his daily custom was) she +frowned upon him, would not vouchsafe him her company, but kissed Lamprius +his co-rival, at the same time <a href="#note5130">[5130]</a>before his face: but why was it? To +make him (as she telleth her mother that chid her for it) more jealous; to +whet his love, to come with a greater appetite, and to know that her favour +was not so easy to be had. Many other tricks she used besides this (as she +there confesseth), for she would fall out with, and anger him of set +purpose, pick quarrels upon no occasion, because she would be reconciled to +him again. <span lang="la">Amantium irae amoris redintegratio</span>, as the old saying is, the +falling out of lovers is the renewing of love; and according to that of +Aristenaetis, <span lang="la">jucundiores amorum post injurias deliciae</span>, love is increased +by injuries, as the sunbeams are more gracious after a cloud. And surely +this aphorism is most true; for as Ampelis informs Crisis in the said +Lucian, <a href="#note5131">[5131]</a>“If a lover be not jealous, angry, waspish, apt to fall out, +sigh and swear, he is no true lover.” To kiss and coll, hang about her +neck, protest, swear and wish, are but ordinary symptoms, <span lang="la">incipientis +adhuc et crescentis amoris signa</span>; but if he be jealous, angry, apt to +mistake, &c., <span lang="la">bene speres licet</span>, sweet sister he is thine own; yet if you +let him alone, humour him, please him, &c., and that he perceive once he +hath you sure, without any co-rival, his love will languish, and he will +not care so much for you. Hitherto (saith she) can I speak out of +experience; Demophantus a rich fellow was a suitor of mine, I seemed to +neglect him, and gave better entertainment to Calliades the painter before +his face, <span lang="la">principio abiit, verbis me insectatus</span>, at first he went away +all in a chafe, cursing and swearing, but at last he came submitting +himself, vowing and protesting he loved me most dearly, I should have all +he had, and that he would kill himself for my sake. Therefore I advise thee +(dear sister Crisis) and all maids, not to use your suitors over kindly; +<span lang="la">insolentes enim sunt hoc cum sentiunt</span>, 'twill make them proud and +insolent; but now and then reject them, estrange thyself, <span lang="la">et si me audies +semel atque iterum exclude</span>, shut him out of doors once or twice, let him +dance attendance; follow my counsel, and by this means <a href="#note5132">[5132]</a>you shall +make him mad, come off roundly, stand to any conditions, and do whatsoever +you will have him. These are the ordinary practices; yet in the said +Lucian, Melissa methinks had a trick beyond all this; for when her suitor +came coldly on, to stir him up, she writ one of his co-rival's names and +her own in a paper, <span lang="la">Melissa amat Hermotimum, Hermotimus Mellissam</span>, +causing it to be stuck upon a post, for all gazers to behold, and lost it +in the way where he used to walk; which when the silly novice perceived, +<span lang="la">statim ut legit credidit</span>, instantly apprehended it was so, came raving to +me, &c. <a href="#note5133">[5133]</a>“and so when I was in despair of his love, four months after +I recovered him again.” Eugenia drew Timocles for her valentine, and wore +his name a long time after in her bosom: Camaena singled out Pamphilus to +dance, at Myson's wedding (some say), for there she saw him first; +Felicianus overtook Caelia by the highway side, offered his service, thence +came further acquaintance, and thence came love. But who can repeat half +their devices? What Aretine experienced, what conceited Lucian, or wanton +Aristenaetus? They will deny and take, stiffly refuse, and yet earnestly +seek the same, repel to make them come with more eagerness, fly from if you +follow, but if averse, as a shadow they will follow you again, <span lang="la">fugientem +sequitur, sequentem fugit</span>; with a regaining retreat, a gentle reluctancy, +a smiling threat, a pretty pleasant peevishness they will put you off, and +have a thousand such several enticements. For as he saith, +<div class="poem" lang="la"> +<div class="couplet"> +<div class="line"><a href="#note5134">[5134]</a>Non est forma satis, nec quae vult bella videri,</div> +<div class="line">Debet vulgari more placere suis.</div> +</div> +<div class="couplet"> +<div class="line">Dicta, sales, lusus, sermones, gratia, risus,</div> +<div class="line">Vincunt naturae candidioris opus.</div> +</div> +</div> +<div class="poem"> +<div class="line">'Tis not enough though she be fair of hue,</div> +<div class="line">For her to use this vulgar compliment:</div> +<div class="line">But pretty toys and jests, and saws and smiles,</div> +<div class="line">As far beyond what beauty can attempt.</div> +</div> +<a href="#note5135">[5135]</a>For this cause belike Philostratus, in his images, makes diverse +loves, “some young, some of one age, some of another, some winged, some of +one sex, some of another, some with torches, some with golden apples, some +with darts, gins, snares, and other engines in their hands,” as Propertius +hath prettily painted them out, <span class="cite">lib. 2. et 29.</span> and which some +interpret, diverse enticements, or diverse affections of lovers, which if +not alone, yet jointly may batter and overcome the strongest constitutions. + +<p>It is reported of Decius, and Valerianus, those two notorious persecutors +of the church, that when they could enforce a young Christian by no means +(as <a href="#note5136">[5136]</a>Hierome records) to sacrifice to their idols, by no torments or +promises, they took another course to tempt him: they put him into a fair +garden, and set a young courtesan to dally with him, <a href="#note5137">[5137]</a>“took him about +the neck and kissed him, and that which is not to be named,” <span lang="la">manibusque +attrectare</span>, &c., and all those enticements which might be used, that whom +torments could not, love might batter and beleaguer. But such was his +constancy, she could not overcome, and when this last engine would take no +place, they left him to his own ways. At <a href="#note5138">[5138]</a>Berkley in Gloucestershire, +there was in times past a nunnery (saith Gualterus Mapes, an old +historiographer, that lived 400 years since), “of which there was a noble +and a fair lady abbess: Godwin, that subtile Earl of Kent, travelling that +way, (seeking not her but hers) leaves a nephew of his, a proper young +gallant (as if he had been sick) with her, till he came back again, and +gives the young man charge so long to counterfeit, till he had deflowered +the abbess, and as many besides of the nuns as he could, and leaves him +withal rings, jewels, girdles, and such toys to give them still, when they +came to visit him. The young man, willing to undergo such a business, +played his part so well, that in short space he got up most of their +bellies, and when he had done, told his lord how he had sped: <a href="#note5139">[5139]</a>his +lord made instantly to the court, tells the king how such a nunnery was +become a bawdy-house, procures a visitation, gets them to be turned out, +and begs the lands to his own use.” This story I do therefore repeat, that +you may see of what force these enticements are, if they be opportunely +used, and how hard it is even for the most averse and sanctified souls to +resist such allurements. John Major in the life of John the monk, that +lived in the days of Theodosius, commends the hermit to have been a man of +singular continency, and of a most austere life; but one night by chance +the devil came to his cell in the habit of a young market wench that had +lost her way, and desired for God's sake some lodging with him. <a href="#note5140">[5140]</a>“The +old man let her in, and after some common conference of her mishap, she +began to inveigle him with lascivious talk and jests, to play with his +beard, to kiss him, and do worse, till at last she overcame him. As he went +to address himself to that business, she vanished on a sudden, and the +devils in the air laughed him to scorn.” Whether this be a true story, or a +tale, I will not much contend, it serves to illustrate this which I have +said. + +<p>Yet were it so, that these of which I have hitherto spoken, and such like +enticing baits, be not sufficient, there be many others, which will of +themselves intend this passion of burning lust, amongst which, dancing is +none of the least; and it is an engine of such force, I may not omit it. +<span lang="la">Incitamentum libidinis</span>, Petrarch calls it, the spur of lust. “A <a href="#note5141">[5141]</a> +circle of which the devil himself is the centre. <a href="#note5142">[5142]</a>Many women that use +it, have come dishonest home, most indifferent, none better.” <a href="#note5143">[5143]</a> +Another terms it “the companion of all filthy delights and enticements, +and 'tis not easily told what inconveniences come by it, what scurrile talk, +obscene actions,” and many times such monstrous gestures, such lascivious +motions, such wanton tunes, meretricious kisses, homely embracings. +<div class="poem" lang="la"> +<div class="line"><a href="#note5144">[5144]</a>———(ut Gaditana canoro</div> +<div class="line">Incipiat prurire choro, plausuque probatae</div> +<div class="line">Ad terram tremula descendant clune puellae,</div> +<div class="line">Irritamentum Veneris languentis)———</div> +</div> +that it will make the spectators mad. When that epitomiser of <a href="#note5145">[5145]</a>Trogus +had to the full described and set out King Ptolemy's riot as a chief engine +and instrument of his overthrow, he adds, <span lang="la">tympanum et tripudium</span>, fiddling +and dancing: “the king was not a spectator only, but a principal actor +himself.” A thing nevertheless frequently used, and part of a gentlewoman's +bringing up, to sing, dance, and play on the lute, or some such instrument, +before she can say her paternoster, or ten commandments. 'Tis the next way +their parents think to get them husbands, they are compelled to learn, and +by that means, <a href="#note5146">[5146]</a><span lang="la">Incoestos amores de tenero meditantur ungue</span>; 'tis a +great allurement as it is often used, and many are undone by it. Thais, in +Lucian, inveigled Lamprias in a dance, Herodias so far pleased Herod, that +she made him swear to give her what she would ask, John Baptist's head in a +platter. <a href="#note5147">[5147]</a>Robert, Duke of Normandy, riding by Falais, spied Arlette, +a fair maid, as she danced on a green, and was so much enamoured with the +object, that <a href="#note5148">[5148]</a>she must needs lie with her that night. Owen Tudor won +Queen Catherine's affection in. a dance, falling by chance with his head in +her lap. Who cannot parallel these stories out of his experience? +Speusippas a noble gallant in <a href="#note5149">[5149]</a>that Greek Aristenaetus, seeing +Panareta a fair young gentlewoman dancing by accident, was so far in love +with her, that for a long time after he could think of nothing but +Panareta: he came raving home full of Panareta: “Who would not admire her, +who would not love her, that should but see her dance as I did? O +admirable, O divine Panareta! I have seen old and new Rome, many fair +cities, many proper women, but never any like to Panareta, they are dross, +dowdies all to Panareta! O how she danced, how she tripped, how she turned, +with what a grace! happy is that man that shall enjoy her. O most +incomparable, only, Panareta!” When Xenophon, in <span class="cite">Symposio</span>, or Banquet, had +discoursed of love, and used all the engines that might be devised, to move +Socrates, amongst the rest, to stir him the more, he shuts up all with a +pleasant interlude or dance of Dionysius and Ariadne. <a href="#note5150">[5150]</a>“First Ariadne +dressed like a bride came in and took her place; by and by Dionysius +entered, dancing to the music. The spectators did all admire the young +man's carriage; and Ariadne herself was so much affected with the sight, +that she could scarce sit. After a while Dionysius beholding Ariadne, and +incensed with love, bowing to her knees, embraced her first, and kissed her +with a grace; she embraced him again, and kissed him with like affection, +&c., as the dance required; but they that stood by, and saw this, did much +applaud and commend them both for it. And when Dionysius rose up, he raised +her up with him, and many pretty gestures, embraces, kisses, and love +compliments passed between them: which when they saw fair Bacchus and +beautiful Ariadne so sweetly and so unfeignedly kissing each other, so +really embracing, they swore they loved indeed, and were so inflamed with +the object, that they began to rouse up themselves, as if they would have +flown. At the last when they saw them still, so willingly embracing, and +now ready to go to the bride-chamber, they were so ravished, with it, that +they that were unmarried, swore they would forthwith marry, and those that +were married called instantly for their horses, and galloped home to their +wives.” What greater motive can there be than this burning lust? what so +violent an oppugner? Not without good cause therefore so many general +councils condemn it, so many fathers abhor it, so many grave men speak +against it; “Use not the company of a woman,” saith Siracides, <span class="bibcite">8. 4.</span> “that +is a singer, or a dancer; neither hear, lest thou be taken in her +craftiness.” <span lang="la">In circo non tam cernitur quam discitur libido</span>. <a href="#note5151">[5151]</a>Haedus +holds, lust in theatres is not seen, but learned. Gregory Nazianzen that +eloquent divine, (<a href="#note5152">[5152]</a>as he relates the story himself,) when a noble +friend of his solemnly invited him with other bishops, to his daughter +Olympia's wedding, refused to come: <a href="#note5153">[5153]</a>“For it is absurd to see an old +gouty bishop sit amongst dancers;” he held it unfit to be a spectator, much +less an actor. <span lang="la">Nemo saltat sobrius</span>, Tully writes, he is not a sober man +that danceth; for some such reason (belike) Domitian forbade the Roman +senators to dance, and for that fact removed many of them from the senate. +But these, you will say, are lascivious and Pagan dances, 'tis the abuse +that causeth such inconvenience, and I do not well therefore to condemn, +speak against, or “innocently to accuse the best and pleasantest thing (so +<a href="#note5154">[5154]</a>Lucian calls it) that belongs to mortal men.” You misinterpret, I +condemn it not; I hold it notwithstanding an honest disport, a lawful +recreation, if it be opportune, moderately and soberly used: I am of +Plutarch's mind, <a href="#note5155">[5155]</a>“that which respects pleasure alone, honest +recreation, or bodily exercise, ought not to be rejected and contemned:” I +subscribe to <a href="#note5156">[5156]</a>Lucian, “'tis an elegant thing, which cheereth up the +mind, exerciseth the body, delights the spectators, which teacheth many +comely gestures, equally affecting the ears, eyes, and soul itself.” +Sallust discommends singing and dancing in Sempronia, not that she did sing +or dance, but that she did it in excess, 'tis the abuse of it; and +Gregory's refusal doth not simply condemn it, but in some folks. Many will +not allow men and women to dance together, because it is a provocation to +lust: they may as well, with Lycurgus and Mahomet, cut down all vines, +forbid the drinking of wine, for that it makes some men drunk. +<div class="poem" lang="la"> +<div class="line"><a href="#note5157">[5157]</a>Nihil prodest quod non laedere posset idem;</div> +<div class="line">Igne quid utilius?———</div> +</div> +I say of this as of all other honest recreations, they are like fire, good +and bad, and I see no such inconvenience, but that they may so dance, if it +be done at due times, and by fit persons: and conclude with Wolfungus +<a href="#note5158">[5158]</a>Hider, and most of our modern divines: <span lang="la">Si decorae, graves, +verecundae, plena luce bonorum virorum et matronarum honestarum, tempestive +fiant, probari possunt, et debent</span>. “There is a time to mourn, a time to +dance,” <span class="bibcite">Eccles. iii. 4.</span> Let them take their pleasures then, and as <a href="#note5159">[5159]</a> +he said of old, “young men and maids flourishing in their age, fair and +lovely to behold, well attired, and of comely carriage, dancing a Greek +galliard, and as their dance required, kept their time, now turning, now +tracing, now apart now altogether, now a courtesy then a caper,” &c., and +it was a pleasant sight to see those pretty knots, and swimming figures. +The sun and moon (some say) dance about the earth, the three upper planets +about the sun as their centre, now stationary, now direct, now retrograde, +now in apogee, then in perigee, now swift then slow, occidental, +oriental, they turn round, jump and trace, ♂ and ☿ about the +sun with those thirty-three Maculae or Bourbonian planet, <span lang="la">circa Solem +saltantes Cytharedum</span>, saith Fromundus. Four Medicean stars dance about +Jupiter, two Austrian about Saturn, &c., and all (belike) to the music of +the spheres. Our greatest counsellors, and staid senators, at some times +dance, as David before the ark, <span class="bibcite">2 Sam. vi. 14.</span> Miriam, <span class="bibcite">Exod. xv. 20.</span> +Judith, <span class="bibcite">xv. 13.</span> (though the devil hence perhaps hath brought in those bawdy +bacchanals), and well may they do it. The greatest soldiers, as <a href="#note5160">[5160]</a> +Quintilianus, <a href="#note5161">[5161]</a>Aemilius Probus, <a href="#note5162">[5162]</a>Coelius Rhodiginus, have proved +at large, still use it in Greece, Rome, and the most worthy senators, +<span lang="la">cantare, saltare</span>. Lucian, Macrobius, Libanus, Plutarch, Julius, Pollux, +Athenaeus, have written just tracts in commendation of it. In this our age +it is in much request in those countries, as in all civil commonwealths, as +Alexander ab Alexandro, <span class="cite">lib. 4. cap. 10. et lib. 2. cap. 25.</span> hath +proved at large, <a href="#note5163">[5163]</a>amongst the barbarians themselves none so +precious; all the world allows it. +<div class="poem" lang="la"> +<div class="line"><a href="#note5164">[5164]</a>Divitias contemno tuas, rex Craese, tuamque</div> +<div class="line">Vendo Asiam, unguentis, flore, mero, choreis.</div> +</div> +<a href="#note5165">[5165]</a>Plato, in his Commonwealth, will have dancing-schools to be +maintained, “that young folks might meet, be acquainted, see one another, +and be seen;” nay more, he would have them dance naked; and scoffs at them +that laugh at it. But Eusebius <span class="cite">praepar. Evangel. lib. 1. cap. 11.</span> and +Theodoret <span class="cite">lib. 9. curat. graec. affect</span>. worthily lash him for it; and well +they might: for as one saith, <a href="#note5166">[5166]</a>“the very sight of naked parts +causeth enormous, exceeding concupiscences, and stirs up both men and women +to burning lust.” There is a mean in all things: this is my censure in +brief; dancing is a pleasant recreation of body and mind, if sober and +modest (such as our Christian dances are); if tempestively used, a furious +motive to burning lust; if as by Pagans heretofore, unchastely abused. But +I proceed. + +<p>If these allurements do not take place, for <a href="#note5167">[5167]</a>Simierus, that great +master of dalliance, shall not behave himself better, the more effectually +to move others, and satisfy their lust, they will swear and lie, promise, +protest, forge, counterfeit, brag, bribe, flatter and dissemble of all +sides. 'Twas Lucretia's counsel in Aretine, <span lang="la">Si vis amica frui, promitte, +finge, jura, perjura, jacta, simula, mentire</span>; and they put it well in +practice, as Apollo to Daphne, +<div class="poem" lang="la"> +<div class="line"><a href="#note5168">[5168]</a>———mihi Delphica tellus</div> +<div class="line">Et Claros et Tenedos, patareaque regia servit,</div> +<div class="line">Jupiter est genitor———</div> +</div> +<div class="poem"> +<div class="line">Delphos, Claros, and Tenedos serve me,</div> +<div class="line">And Jupiter is known my sire to be.</div> +</div> +<a href="#note5169">[5169]</a>The poorest swains will do as much, <a href="#note5170">[5170]</a><span lang="la">Mille pecus nivei sunt +et mihi vallibus agni</span>; “I have a thousand sheep, good store of cattle, and +they are all at her command,” +<div class="poem" lang="la"> +<div class="line"><a href="#note5171">[5171]</a>———Tibi nos, tibi nostra supellex,</div> +<div class="line">Ruraque servierint———</div> +</div> +“house, land, goods, are at her service,” as he is himself. Dinomachus, a +senator's son in <a href="#note5172">[5172]</a>Lucian, in love with a wench inferior to him in +birth and fortunes, the sooner to accomplish his desire, wept unto her, and +swore he loved her with all his heart, and her alone, and that as soon as +ever his father died (a very rich man and almost decrepit) he would make +her his wife. The maid by chance made her mother acquainted with the +business, who being an old fox, well experienced in such matters, told her +daughter, now ready to yield to his desire, that he meant nothing less, for +dost thou think he will ever care for thee, being a poor wench, <a href="#note5173">[5173]</a>that +may have his choice of all the beauties in the city, one noble by birth, +with so many talents, as young, better qualified, and fairer than thyself? +daughter believe him not: the maid was abashed, and so the matter broke +off. When Jupiter wooed Juno first (Lilius Giraldus relates it out of an +old comment on Theocritus) the better to effect his suit, he turned himself +into a cuckoo, and spying her one day walking alone, separated from the +other goddesses, caused a tempest suddenly to arise, for fear of which she +fled to shelter; Jupiter to avoid the storm likewise flew into her lap, <span lang="la">in +virginis Junonis gremium devolavit</span>, whom Juno for pity covered in her +<a href="#note5174">[5174]</a>apron. But he turned himself forthwith into his own shape, began to +embrace and offer violence unto her, <span lang="la">sed illa matris metu abnuebat</span>, but +she by no means would yield, <span lang="la">donec pollicitus connubium obtinuit</span>, till he +vowed and swore to marry her, and then she gave consent. This fact was done +at Thornax hill, which ever after was called Cuckoo hill, and in perpetual +remembrance there was a temple erected to Telia Juno in the same place. So +powerful are fair promises, vows, oaths and protestations. It is an +ordinary thing too in this case to belie their age, which widows usually +do, that mean to marry again, and bachelors too sometimes, +<div class="poem" lang="la"> +<div class="line"><a href="#note5175">[5175]</a>Cujus octavum trepidavit aetas,</div> +<div class="line">cernere lustrum;</div> +</div> +to say they are younger than they are. Carmides in the said Lucian loved +Philematium, an old maid of forty-five years; <a href="#note5176">[5176]</a>she swore to him she +was but thirty-two next December. But to dissemble in this kind, is +familiar of all sides, and often it takes. <a href="#note5177">[5177]</a><span lang="la">Fallere credentem res +est operosa puellam</span>, 'tis soon done, no such great mastery, <span lang="la">Egregiam vero +laudem, et spolia ampla</span>,—and nothing so frequent as to belie their +estates, to prefer their suits, and to advance themselves. Many men to +fetch over a young woman, widows, or whom they love, will not stick to +crack, forge and feign any thing comes next, bid his boy fetch his cloak, +rapier, gloves, jewels, &c. in such a chest, scarlet-golden-tissue +breeches, &c. when there is no such matter; or make any scruple to give +out, as he did in Petronius, that he was master of a ship, kept so many +servants, and to personate their part the better take upon them to be +gentlemen of good houses, well descended and allied, hire apparel at +brokers, some scavenger or prick-louse tailors to attend upon them for the +time, swear they have great possessions, <a href="#note5178">[5178]</a>bribe, lie, cog, and foist +how dearly they love, how bravely they will maintain her, like any lady, +countess, duchess, or queen; they shall have gowns, tiers, jewels, coaches, +and caroches, choice diet, +<div class="poem"> +<div class="line">The heads of parrots, tongues of nightingales,</div> +<div class="line">The brains of peacocks, and of ostriches,</div> +<div class="line">Their bath shall be the juice of gilliflowers,</div> +<div class="line">Spirit of roses and of violets,</div> +<div class="line">The milk of unicorns, &c.</div> +</div> +as old Volpone courted Celia in the <a href="#note5179">[5179]</a>comedy, when as they are no +such men, not worth a groat, but mere sharkers, to make a fortune, to get +their desire, or else pretend love to spend their idle hours, to be more +welcome, and for better entertainment. The conclusion is, they mean nothing +less, +<div class="poem" lang="la"> +<div class="line"><a href="#note5180">[5180]</a>Nil metuunt jurare, nihil promittere curant:</div> +<div class="line">Sed simul accupidae mentis satiata libido est,</div> +<div class="line">Dicta nihil metuere, nihil perjuria curant;</div> +</div> +<div class="poem"> +<div class="line">Oaths, vows, promises, are much protested;</div> +<div class="line">But when their mind and lust is satisfied,</div> +<div class="line">Oaths, vows, promises, are quite neglected;</div> +</div> +though he solemnly swear by the genius of Caesar, by Venus' shrine, Hymen's +deity, by Jupiter, and all the other gods, give no credit to his words. For +when lovers swear, Venus laughs, <span lang="la">Venus haec perjuria ridet</span>, <a href="#note5181">[5181]</a>Jupiter +himself smiles, and pardons it withal, as grave <a href="#note5182">[5182]</a>Plato gives out; of +all perjury, that alone for love matters is forgiven by the gods. If +promises, lies, oaths, and protestations will not avail, they fall to +bribes, tokens, gifts, and such like feats. <a href="#note5183">[5183]</a><span lang="la">Plurimus auro +conciliatur amor</span>: as Jupiter corrupted Danae with a golden shower, and +Liber Ariadne with a lovely crown, (which was afterwards translated into +the heavens, and there for ever shines;) they will rain chickens, florins, +crowns, angels, all manner of coins and stamps in her lap. And so must he +certainly do that will speed, make many feasts, banquets, invitations, send +her some present or other every foot. <span lang="la">Summo studio parentur epulae</span> (saith +<a href="#note5184">[5184]</a>Haedus) <span lang="la">et crebrae fiant largitiones</span>, he must be very bountiful and +liberal, seek and sue, not to her only, but to all her followers, friends, +familiars, fiddlers, panders, parasites, and household servants; he must +insinuate himself, and surely will, to all, of all sorts, messengers, +porters, carriers; no man must be unrewarded, or unrespected. I had a +suitor (saith <a href="#note5185">[5185]</a>Aretine's Lucretia) that when he came to my house, +flung gold and silver about, as if it had been chaff. Another suitor I had +was a very choleric fellow; but I so handled him, that for all his fuming, +I brought him upon his knees. If there had been an excellent bit in the +market, any novelty, fish, fruit, or fowl, muscatel, or malmsey, or a cup +of neat wine in all the city, it was presented presently to me; though +never so dear, hard to come by, yet I had it: the poor fellow was so fond +at last, that I think if I would I might have had one of his eyes out of +his head. A third suitor was a merchant of Rome, and his manner of wooing +was with <a href="#note5186">[5186]</a>exquisite music, costly banquets, poems, &c. I held him off +till at length he protested, promised, and swore <span lang="la">pro virginitate regno me +donaturum</span>, I should have all he had, house, goods, and lauds, <span lang="la">pro +concubitu solo</span>; <a href="#note5187">[5187]</a>neither was there ever any conjuror, I think, to +charm his spirits that used such attention, or mighty words, as he did +exquisite phrases, or general of any army so many stratagems to win a city, +as he did tricks and devices to get the love of me. Thus men are active and +passive, and women not far behind them in this kind: <span lang="la">Audax ad omnia +foemina, quae vel amat, vel odit</span>. +<div class="blackletter"> +<div class="line"><a href="#note5188">[5188]</a>For half so boldly there can non</div> +<div class="line">Swear and lye as women can.</div> +</div> +<a href="#note5189">[5189]</a>They will crack, counterfeit, and collogue as well as the best, with +handkerchiefs, and wrought nightcaps, purses, posies, and such toys: as he +justly complained, +<div class="poem" lang="la"> +<div class="line"><a href="#note5190">[5190]</a>Cur mittis violas? nempe ut violentius uret;</div> +<div class="line">Quid violas violis me violenta tuis? &c.</div> +</div> +<div class="poem"> +<div class="line">Why dost thou send me violets, my dear?</div> +<div class="line">To make me burn more violent, I fear,</div> +<div class="line">With violets too violent thou art,</div> +<div class="line">To violate and wound my gentle heart.</div> +</div> +When nothing else will serve, the last refuge is their tears. <span lang="la">Haec scripsi +(testor amorem) mixta lachrymis et suspiriis</span>, 'twixt tears and sighs, I +write this (I take love to witness), saith <a href="#note5191">[5191]</a>Chelidonia to Philonius. +<span lang="la">Lumina quae modo fulmina, jam flumina lachrymarum</span>, those burning torches +are now turned to floods of tears. Aretine's Lucretia, when her sweetheart +came to town, <a href="#note5192">[5192]</a>wept in his bosom, “that he might be persuaded those +tears were shed for joy of his return.” Quartilla in Petronius, when nought +would move, fell a weeping, and as Balthazar Castilio paints them out, +<a href="#note5193">[5193]</a>“To these crocodile's tears they will add sobs, fiery sighs, and +sorrowful countenance, pale colour, leanness, and if you do but stir +abroad, these fiends are ready to meet you at every turn, with such a +sluttish neglected habit, dejected look, as if they were now ready to die +for your sake; and how, saith he, shall a young novice thus beset, escape?” +But believe them not. +<div class="poem" lang="la"> +<div class="line"><a href="#note5194">[5194]</a>———animam ne crede puellis,</div> +<div class="line">Namque est foeminea tutior unda fide.</div> +</div> +Thou thinkest, peradventure, because of her vows, tears, smiles, and +protestations, she is solely thine, thou hast her heart, hand, and +affection, when as indeed there is no such matter, as the <a href="#note5195">[5195]</a>Spanish +bawd said, <span lang="la">gaudet illa habere unum in lecto, alterum in porta, tertium qui +domi suspiret</span>, she will have one sweetheart in bed, another in the gate, a +third sighing at home, a fourth, &c. Every young man she sees and likes +hath as much interest, and shall as soon enjoy her as thyself. On the other +side, which I have said, men are as false, let them swear, protest, and +lie; <a href="#note5196">[5196]</a><span lang="la">Quod vobis dicunt, dixerunt mille puellis</span>. They love some of +them those eleven thousand virgins at once, and make them believe, each +particular, he is besotted on her, or love one till they see another, and +then her alone; like Milo's wife in Apuleius, <span class="cite">lib. 2.</span> <span lang="la">Si quem conspexerit +speciosae formae invenem, venustate ejus sumitur, et in eum animum +intorquet</span>. 'Tis their common compliment in that case, they care not what +they swear, say or do: One while they slight them, care not for them, rail +downright and scoff at them, and then again they will run mad, hang +themselves, stab and kill, if they may not enjoy them. Henceforth, +therefore,—<span lang="la">nulla viro juranti foemina credat</span>, let not maids believe +them. These tricks and counterfeit passions are more familiar with women, +<a href="#note5197">[5197]</a><span lang="la">finem hic dolori faciet aut vitae dies, miserere amantis</span>, quoth +Phaedra to Hippolitus. Joessa, in <a href="#note5198">[5198]</a>Lucian, told Pythias, a young man, +to move him the more, that if he would not have her, she was resolved to +make away herself. “There is a Nemesis, and it cannot choose but grieve and +trouble thee, to hear that I have either strangled or drowned myself for +thy sake.” Nothing so common to this sex as oaths, vows, and protestations, +and as I have already said, tears, which they have at command; for they can +so weep, that one would think their very hearts were dissolved within them, +and would come out in tears; their eyes are like rocks, which still drop +water, <span lang="la">diariae lachrymae et sudoris in modum lurgeri promptae</span>, saith <a href="#note5199">[5199]</a> +Aristaenetus, they wipe away their tears like sweat, weep with one eye, +laugh with the other; or as children <a href="#note5200">[5200]</a>weep and cry, they can both +together. +<div class="poem" lang="la"> +<div class="line"><a href="#note5201">[5201]</a>Neve puellarum lachrymis moveare memento,</div> +<div class="line">Ut flerent oculos erudiere suos.</div> +</div> +<div class="poem"> +<div class="line">Care not for women's tears, I counsel thee,</div> +<div class="line">They teach their eyes as much to weep as see.</div> +</div> +And as much pity is to be taken of a woman weeping, as of a goose going +barefoot. When Venus lost her son Cupid, she sent a crier about, to bid +every one that met him take heed. +<div class="poem" lang="la"> +<div class="line"><a href="#note5202">[5202]</a>Si fleatam aspicias, ne mox fallare, caveto;</div> +<div class="line">Sin arridebit, magis effuge; et oscula si fors</div> +<div class="line">Ferre volet, fugito; sunt oscula noxia, in ipsis</div> +<div class="line">Suntque venena labris &c.</div> +</div> +<div class="poem"> +<div class="line">Take heed of Cupid's tears, if cautious.</div> +<div class="line">And of his smiles and kisses I thee tell,</div> +<div class="line">If that he offer't, for they be noxious,</div> +<div class="line">And very poison in his lips doth dwell.</div> +</div> +<a href="#note5203">[5203]</a>A thousand years, as Castilio conceives, “will scarce serve to +reckon up those allurements and guiles, that men and women use to deceive +one another with.” +</div> +<div class="subsection"> +<h4><a name="3.2.2.5"></a>SUBSECT. V.—<i>Bawds, Philters, Causes</i>.</h4> + +<p>When all other engines fail, that they can proceed no farther of +themselves, their last refuge is to fly to bawds, panders, magical +philters, and receipts; rather than fail, to the devil himself. <span lang="la">Flectere si +nequeunt superos, Acheronta movebunt</span>. And by those indirect means many a +man is overcome, and precipitated into this malady, if he take not good +heed. For these bawds, first, they are everywhere so common, and so many, +that, as he said of old <a href="#note5204">[5204]</a>Croton, <span lang="la">omnes hic aut captantur, aut +captant</span>, either inveigle or be inveigled, we may say of most of our +cities, there be so many professed, cunning bawds in them. Besides, bawdry +is become an art, or a liberal science, as Lucian calls it; and there be +such tricks and subtleties, so many nurses, old women, panders, letter +carriers, beggars, physicians, friars, confessors, employed about it, that +<span lang="la">nullus tradere stilus sufficiat</span>, one saith, +<div class="poem" lang="la"> +<div class="line"><a href="#note5205">[5205]</a>———trecentis versibus</div> +<div class="line">Suas impuritias traloqui nemo potest.</div> +</div> +Such occult notes, stenography, polygraphy, <span lang="la">Nuntius animatus</span>, or magnetical +telling of their minds, which <a href="#note5206">[5206]</a>Cabeus the Jesuit, by the way, counts +fabulous and false; cunning conveyances in this kind, that neither Juno's +jealousy, nor Danae's custody, nor Argo's vigilancy can keep them safe. +'Tis the last and common refuge to use an assistant, such as that Catanean +Philippa was to Joan Queen of Naples, a <a href="#note5207">[5207]</a>bawd's help, an old woman in +the business, as <a href="#note5208">[5208]</a>Myrrha did when she doted on Cyniras, and could +not compass her desire, the old jade her nurse was ready at a pinch, <span lang="la">dic +inquit, opemque me sine ferre tibi—et in hac mea (pone timorem) Sedulitas +erit apta libi</span>, fear it not, if it be possible to be done, I will effect +it: <span lang="la">non est mulieri mulier insuperabilis</span>, <a href="#note5209">[5209]</a>Caelestina said, let him +or her be never so honest, watched and reserved, 'tis hard but one of these +old women will get access: and scarce shall you find, as <a href="#note5210">[5210]</a>Austin +observes, in a nunnery a maid alone, “if she cannot have egress, before her +window you shall have an old woman, or some prating gossip, tell her some +tales of this clerk, and that monk, describing or commending some young +gentleman or other unto her.” “As I was walking in the street” (saith a good +fellow in Petronius) “to see the town served one evening, <a href="#note5211">[5211]</a>I spied an +old woman in a corner selling of cabbages and roots” (as our hucksters do +plums, apples, and such like fruits); “mother” (quoth he) “can you tell where +I can dwell? she, being well pleased with my foolish urbanity, replied, and +why, sir, should I not tell? With that she rose up and went before me. I +took her for a wise woman, and by-and-by she led me into a by-lane, and +told me there I should dwell. I replied again, I knew not the house; but I +perceived, on a sudden, by the naked queans, that I was now come into a +bawdy-house, and then too late I began to curse the treachery of this old +jade.” Such tricks you shall have in many places, and amongst the rest it +is ordinary in Venice, and in the island of Zante, for a man to be bawd to +his own wife. No sooner shall you land or come on shore, but, as the +Comical Poet hath it, +<div class="poem" lang="la"> +<div class="line"><a href="#note5212">[5212]</a>Morem hunc meretrices habent,</div> +<div class="line">Ad portum mittunt servulos, ancillulas,</div> +<div class="line">Si qua peregrina navis in portum aderit,</div> +<div class="line">Rogant cujatis sit, quod ei nomen siet,</div> +<div class="line">Post illae extemplo sese adplicent.</div> +</div> +These white devils have their panders, bawds, and factors in every place to +seek about, and bring in customers, to tempt and waylay novices, and silly +travellers. And when they have them once within their clutches, as Aegidius +Mascrius in his comment upon Valerius Flaccus describes them, <a href="#note5213">[5213]</a>“with +promises and pleasant discourse, with gifts, tokens, and taking their +opportunities, they lay nets which Lucretia cannot avoid, and baits that +Hippolitus himself would swallow; they make such strong assaults and +batteries, that the goddess of virginity cannot withstand them: give gifts +and bribes to move Penelope, and with threats able to terrify Susanna. How +many Proserpinas, with those catchpoles, doth Pluto take? These are the +sleepy rods with which their souls touched descend to hell; this the glue +or lime with which the wings of the mind once taken cannot fly away; the +devil's ministers to allure, entice,” &c. Many young men and maids, without +all question, are inveigled by these Eumenides and their associates. But +these are trivial and well known. The most sly, dangerous, and cunning +bawds, are your knavish physicians, empirics, mass-priests, monks, <a href="#note5214">[5214]</a> +Jesuits, and friars. Though it be against Hippocrates' oath, some of them +will give a dram, promise to restore maidenheads, and do it without danger, +make an abortion if need be, keep down their paps, hinder conception, +procure lust, make them able with Satyrions, and now and then step in +themselves. No monastery so close, house so private, or prison so well +kept, but these honest men are admitted to censure and ask questions, to +feel their pulse beat at their bedside, and all under pretence of giving +physic. Now as for monks, confessors, and friars, as he said, +<div class="poem" lang="la"> +<div class="line"><a href="#note5215">[5215]</a>Non audet Stygius Pluto tentare quod audet</div> +<div class="line">Effrenis monachus, plenaque fraudis anus;</div> +</div> +<div class="poem"> +<div class="line">That Stygian Pluto dares not tempt or do,</div> +<div class="line">What an old hag or monk will undergo;</div> +</div> +either for himself to satisfy his own lust; for another, if he be hired +thereto, or both at once, having such excellent means. For under colour of +visitation, auricular confession, comfort and penance, they have free +egress and regress, and corrupt, God knows, how many. They can such trades, +some of them, practise physic, use exorcisms, &c. +<div class="blackletter"> +<div class="line"><a href="#note5216">[5216]</a>That whereas was wont to walk and Elf,</div> +<div class="line">There now walks the Limiter himself,</div> +<div class="line">In every bush and under every tree,</div> +<div class="line">There needs no other Incubus but he.</div> +</div> +<a href="#note5217">[5217]</a>In the mountains between Dauphine and Savoy, the friars persuaded +the good wives to counterfeit themselves possessed, that their husbands +might give them free access, and were so familiar in those days with some +of them, that, as one<a href="#note5218">[5218]</a>observes, “wenches could not sleep in their +beds for necromantic friars:” and the good abbess in Boccaccio may in some +sort witness, that rising betimes, mistook and put on the friar's breeches +instead of her veil or hat. You have heard the story, I presume, of <a href="#note5219">[5219]</a> +Paulina, a chaste matron in Aegesippus, whom one of Isis's priests did +prostitute to Mundus, a young knight, and made her believe it was their god +Anubis. Many such pranks are played by our Jesuits, sometimes in their own +habits, sometimes in others, like soldiers, courtiers, citizens, scholars, +gallants, and women themselves. Proteus-like, in all forms and disguises, +that go abroad in the night, to inescate and beguile young women, or to +have their pleasure of other men's wives; and, if we may believe <a href="#note5220">[5220]</a> +some relations, they have wardrobes of several suits in the colleges for +that purpose. Howsoever in public they pretend much zeal, seem to be very +holy men, and bitterly preach against adultery, fornication, there are no +verier bawds or whoremasters in a country; <a href="#note5221">[5221]</a>“whose soul they should +gain to God, they sacrifice to the devil.” But I spare these men for the +present. + +<p>The last battering engines are philters, amulets, spells, charms, images, +and such unlawful means: if they cannot prevail of themselves by the help +of bawds, panders, and their adherents, they will fly for succour to the +devil himself. I know there be those that deny the devil can do any such +thing (Crato <span class="cite">epist. 2. lib. med.</span>), and many divines, there is no other +fascination than that which comes by the eyes, of which I have formerly +spoken, and if you desire to be better informed, read Camerarius, <span class="cite">oper +subcis. cent. 2. c. 5.</span> It was given out of old, that a Thessalian wench +had bewitched King Philip to dote upon her, and by philters enforced his +love; but when Olympia, the Queen, saw the maid of an excellent beauty, +well brought up, and qualified—these, quoth she, were the philters which +inveigled King Philip; those the true charms, as Henry to Rosamond, +<div class="poem"> +<div class="line"><a href="#note5222">[5222]</a>One accent from thy lips the blood more warms,</div> +<div class="line">Than all their philters, exorcisms, and charms.</div> +</div> +With this alone Lucretia brags <a href="#note5223">[5223]</a>in Aretine, she could do more than +all philosophers, astrologers, alchemists, necromancers, witches, and the +rest of the crew. As for herbs and philters, I could never skill of them, +“The sole philter that ever I used was kissing and embracing, by which +alone I made men rave like beasts stupefied, and compelled them to worship +me like an idol.” In our times it is a common thing, saith Erastus, in his +book <span class="cite">de Lamiis</span>, for witches to take upon them the making of these +philters, <a href="#note5224">[5224]</a>“to force men and women to love and hate whom they will, +to cause tempests, diseases,” &c., by charms, spells, characters, +knots.—<a href="#note5225">[5225]</a><span lang="la">hic Thessala vendit Philtra</span>. St. Hierome proves that they +can do it (as in Hilarius' life, <span class="cite">epist. lib. 3</span>); he hath a story of a +young man, that with a philter made a maid mad for the love of him, which +maid was after cured by Hilarion. Such instances I find in John Nider, +<span class="cite">Formicar. lib. 5. cap. 5.</span> Plutarch records of Lucullus that he died of a +philter; and that Cleopatra used philters to inveigle Antony, amongst other +allurements. Eusebius reports as much of Lucretia the poet. Panormitan, +<span class="cite">lib. 4. de gest. Aphonsi</span>, hath a story of one Stephan, a Neapolitan +knight, that by a philter was forced to run mad for love. But of all +others, that which <a href="#note5226">[5226]</a>Petrarch, <span class="cite">epist. famil. lib. 1. ep. 5</span>, relates +of Charles the Great (Charlemagne) is most memorable. He foolishly doted +upon a woman of mean favour and condition, many years together, wholly +delighting in her company, to the great grief and indignation of his +friends and followers. When she was dead, he did embrace her corpse, as +Apollo did the bay-tree for his Daphne, and caused her coffin (richly +embalmed and decked with jewels) to be carried about with him, over which +he still lamented. At last a venerable bishop, that followed his court, +prayed earnestly to God (commiserating his lord and master's case) to know +the true cause of this mad passion, and whence it proceeded; it was +revealed to him, in fine, “that the cause of the emperor's mad love lay +under the dead woman's tongue.” The bishop went hastily to the carcass, and +took a small ring thence; upon the removal the emperor abhorred the corpse, +and, instead <a href="#note5227">[5227]</a>of it, fell as furiously in love with the bishop, he +would not suffer him to be out of his presence; which when the bishop +perceived, he flung the ring into the midst of a great lake, where the king +then was. From that hour the emperor neglected all his other houses, dwelt +at <a href="#note5228">[5228]</a>Ache, built a fair house in the midst of the marsh, to his +infinite expense, and a <a href="#note5229">[5229]</a>temple by it, where after he was buried, and +in which city all his posterity ever since use to be crowned. Marcus the +heretic is accused by Irenaeus, to have inveigled a young maid by this +means; and some writers speak hardly of the Lady Katharine Cobham, that by +the same art she circumvented Humphrey Duke of Gloucester to be her +husband. Sycinius Aemilianus summoned <a href="#note5230">[5230]</a>Apuleius to come before +Cneius Maximus, proconsul of Africa, that he being a poor fellow, “had +bewitched by philters Pudentilla, an ancient rich matron, to love him,” +and, being worth so many thousand sesterces, to be his wife. Agrippa, +<span class="cite">lib. 1. cap. 48. occult. philos.</span> attributes much in this kind to +philters, amulets, images: and Salmutz <span class="cite">com. in Pancirol. Tit. 10. de +Horol.</span> Leo Afer, <span class="cite">lib. 3</span>, saith, 'tis an ordinary practice at Fez in +Africa, <span lang="la">Praestigiatores ibi plures, qui cogunt amores et concubitus</span>: as +skilful all out as that hyperborean magician, of whom Cleodemus, in <a href="#note5231">[5231]</a> +Lucian, tells so many fine feats performed in this kind. But Erastus, +Wierus, and others are against it; they grant indeed such things may be +done, but (as Wierus discourseth, <span class="cite">lib. 3. de Lamiis. cap. 37.</span>) not by +charms, incantations, philters, but the devil himself; <span class="cite">lib. 5. cap. 2.</span> +he contends as much; so doth Freitagius, <span class="cite">noc. med. cap. 74.</span> Andreas +Cisalpinus, <span class="cite">cap. 5</span>; and so much Sigismundus Scheretzius, <span class="cite">cap. 9. de +hirco nocturno</span>, proves at large. <a href="#note5232">[5232]</a>“Unchaste women by the help of +these witches, the devil's kitchen maids, have their loves brought to them +in the night, and carried back again by a phantasm flying in the air in the +likeness of a goat. I have heard” (saith he) “divers confess, that they have +been so carried on a goat's back to their sweethearts, many miles in a +night.” Others are of opinion that these feats, which most suppose to be +done by charms and philters, are merely effected by natural causes, as by +man's blood chemically prepared, which much avails, saith Ernestus +Burgravius, <span lang="la">in Lucerna vitae et mortis Indice, ad amorem conciliandum et +odium</span>, (so huntsmen make their dogs love them, and farmers their pullen,) +'tis an excellent philter, as he holds, <span lang="la">sed vulgo prodere grande nefas</span>, +but not fit to be made common: and so be <span lang="la">Mala insana</span>, mandrake roots, +mandrake <a href="#note5233">[5233]</a>apples, precious stones, dead men's clothes, candles, <span lang="la">mala +Bacchica, panis porcinus, Hyppomanes</span>, a certain hair in a <a href="#note5234">[5234]</a>wolf's +tail, &c., of which Rhasis, Dioscorides, Porta, Wecker, Rubeus, Mizaldus, +Albertus, treat: a swallow's heart, dust of a dove's heart, <span lang="la">multum valent +linguae viperarum, cerebella asinorum, tela equina, palliola quibus infantes +obvoluti nascuntur, funis strangulati hominis, lapis de nido Aquilae</span>, &c. +See more in Sckenkius <span class="cite">observat. medicinal, lib. 4.</span> &c., which are as +forcible and of as much virtue as that fountain Salmacis in <a href="#note5235">[5235]</a> +Vitruvius, Ovid, Strabo, that made all such mad for love that drank of it, +or that hot bath at <a href="#note5236">[5236]</a>Aix in Germany, wherein Cupid once dipped his +arrows, which ever since hath a peculiar virtue to make them lovers all +that wash in it. But hear the poet's own description of it, +<div class="poem" lang="la"> +<div class="couplet"> +<div class="line"><a href="#note5237">[5237]</a>Unde hic fervor aquis terra erumpentibus uda?</div> +<div class="line">Tela olim hic ludens ignea tinxit amor;</div> +</div> +<div class="couplet"> +<div class="line">Et gaudens stridore novo, fervete perennes</div> +<div class="line">Inquit, et haec pharetrae sint monumenta meae.</div> +</div> +<div class="couplet"> +<div class="line">Ex illo fervet, rarusque hic mergitur hospes,</div> +<div class="line">Cui non titillet pectora blandus amor.</div> +</div> +</div> +These above-named remedies have happily as much power as that bath of Aix, +or Venus' enchanted girdle, in which, saith Natales Comes, “Love toys and +dalliance, pleasantness, sweetness, persuasions, subtleties, gentle +speeches, and all witchcraft to enforce love, was contained.” Read more of +these in Agrippa <span class="cite">de occult. Philos. lib. 1. cap. 50. et 45.</span> <span class="cite">Malleus +malefic. part. 1. quaest. 7.</span> Delrio <span class="cite">tom. 2. quest. 3. lib. 3.</span> +Wierus, Pomponatis, <span class="cite">cap. 8. de incantat.</span> Ficinus, <span class="cite">lib. 13. Theol. +Plat.</span> Calcagninus, &c. +</div> +</div> +<div class="member"> +<h3><a name="3.2.3"></a>MEMB. III.</h3> +<h4><i>Symptoms or signs of Love Melancholy, in Body, Mind, good, bad, &c.</i></h4> + +<p>Symptoms are either of body or mind; of body, paleness, leanness, dryness, +&c. <a href="#note5238">[5238]</a><span lang="la">Pallidus omnis amans, color hic est aptus amanti</span>, as the poet +describes lovers: <span lang="la">fecit amor maciem</span>, love causeth leanness. <a href="#note5239">[5239]</a> +Avicenna <span class="cite">de Ilishi, c. 33.</span> “makes hollow eyes, dryness, symptoms of this +disease, to go smiling to themselves, or acting as if they saw or heard +some delectable object.” Valleriola, <span class="cite">lib. 3. observat. cap. 7.</span> +Laurentius, <span class="cite">cap. 10.</span> Aelianus Montaltus <span class="cite">de Her. amore</span>. Langius, +<span class="cite">epist. 24. lib. 1. epist. med.</span> deliver as much, <span lang="la">corpus exangue +pallet, corpus gracile, oculi cavi</span>, lean, pale,—<span lang="la">ut nudis qui pressit +calcibus anguem</span>, “as one who trod with naked foot upon a snake,” +hollow-eyed, their eyes are hidden in their heads,—<a href="#note5240">[5240]</a><span lang="la">Tenerque nitidi +corposis cecidit decor</span>, they pine away, and look ill with waking, cares, +sighs. +<div class="poem" lang="la"> +<div class="line">Et qui tenebant signa Phoebeae facis</div> +<div class="line">Oculi, nihil gentile nec patrium micant.</div> +</div> +“And eyes that once rivalled the locks of Phoebus, lose the patrial and +paternal lustre.” With groans, griefs, sadness, dullness, +<div class="poem" lang="la"> +<div class="line"><a href="#note5241">[5241]</a>———Nulla jam Cereris subi</div> +<div class="line">Cura aut salutis———</div> +</div> +want of appetite, &c. A reason of all this, <a href="#note5242">[5242]</a>Jason Pratensis gives, +“because of the distraction of the spirits the liver doth not perform his +part, nor turns the aliment into blood as it ought, and for that cause the +members are weak for want of sustenance, they are lean and pine, as the +herbs of my garden do this month of May, for want of rain.” The green +sickness therefore often happeneth to young women, a cachexia or an evil +habit to men, besides their ordinary sighs, complaints, and lamentations, +which are too frequent. As drops from a still,—<span lang="la">ut occluso stillat ab igne +liquor</span>, doth Cupid's fire provoke tears from a true lover's eyes, +<div class="poem"> +<div class="line"><a href="#note5243">[5243]</a>The mighty Mars did oft for Venus shriek,</div> +<div class="line">Privily moistening his horrid cheek</div> +<div class="line">With womanish tears,———</div> +</div> +<div class="poem" lang="la"> +<div class="line"><a href="#note5244">[5244]</a>———ignis distillat in undas,</div> +<div class="line">Testis erit largus qui rigat ora liquor,</div> +</div> +with many such like passions. When Chariclia was enamoured of Theagines, as +<a href="#note5245">[5245]</a>Heliodorus sets her out, “she was half distracted, and spake she +knew not what, sighed to herself, lay much awake, and was lean upon a +sudden:” and when she was besotted on her son-in-law, <a href="#note5246">[5246]</a><span lang="la">pallor +deformis, marcentes oculi</span>, &c., she had ugly paleness, hollow eyes, +restless thoughts, short wind, &c. Euryalus, in an epistle sent to +Lucretia, his mistress, complains amongst other grievances, <span lang="la">tu mihi et +somni et cibi usum abstulisti</span>, thou hast taken my stomach and my sleep +from me. So he describes it aright: +<div class="blackletter"> +<div class="line"><a href="#note5247">[5247]</a>His sleep, his meat, his drink, in him bereft,</div> +<div class="line">That lean he waxeth, and dry as a shaft,</div> +<div class="line">His eyes hollow and grisly to behold,</div> +<div class="line">His hew pale and ashen to unfold,</div> +<div class="line">And solitary he was ever alone,</div> +<div class="line">And waking all the night making moan.</div> +</div> +Theocritus <span class="cite">Edyl. 2.</span> makes a fair maid of Delphos, in love with a young man +of Minda, confess as much, +<div class="poem" lang="la"> +<div class="line">Ut vidi ut insanii, ut animus mihi male affectiis est,</div> +<div class="line">Miserae mihi forma tabescebat, neque amplius pompam</div> +<div class="line">Ullum curabam, aut quando domum redieram</div> +<div class="line">Novi, sed me ardens quidam morbus consumebat,</div> +<div class="line">Decubui in lecto dies decem, et noctes decem,</div> +<div class="line">Defluebant capite capilli, ipsaque sola reliqua</div> +<div class="line">Ossa et cutis———</div> +</div> +<div class="poem"> +<div class="line">No sooner seen I had, but mad I was.</div> +<div class="line">My beauty fail'd, and I no more did care</div> +<div class="line">For any pomp, I knew not where I was,</div> +<div class="line">But sick I was, and evil I did fare;</div> +<div class="line">I lay upon my bed ten days and nights,</div> +<div class="line">A skeleton I was in all men's sights.</div> +</div> +All these passions are well expressed by <a href="#note5248">[5248]</a>that heroical poet in the +person of Dido: +<div class="poem" lang="la"> +<div class="line">At non infelix animi Phaenissa, nec unquam</div> +<div class="line">Solvitur in somnos, oculisque ac pectore amores</div> +<div class="line">Accipit; ingeminant curae, rursusque resurgens</div> +<div class="line">Saevit amor, &c.———</div> +</div> +<div class="poem"> +<div class="line">Unhappy Dido could not sleep at all,</div> +<div class="line">But lies awake, and takes no rest:</div> +<div class="line">And up she gets again, whilst care and grief,</div> +<div class="line">And raging love torment her breast.</div> +</div> +<p>Accius Sanazarius <span class="cite">Egloga 2. de Galatea</span>, in the same manner feigns his +Lychoris <a href="#note5249">[5249]</a>tormenting herself for want of sleep, sighing, sobbing, and +lamenting; and Eustathius in his Ismenias much troubled, and <a href="#note5250">[5250]</a> +“panting at heart, at the sight of his mistress,” he could not sleep, his +bed was thorns. <a href="#note5251">[5251]</a>All make leanness, want of appetite, want of sleep +ordinary symptoms, and by that means they are brought often so low, so much +altered and changed, that as <a href="#note5252">[5252]</a>he jested in the comedy, “one scarce +know them to be the same men.” +<div class="poem" lang="la"> +<div class="line">Attenuant juvenum vigilatae corpora noctes,</div> +<div class="line">Curaque et immenso qui fit amore dolor.</div> +</div> +Many such symptoms there are of the body to discern lovers by,—<span lang="la">quis enim +bene celet amorem</span>? Can a man, saith Solomon, <span class="bibcite">Prov. vi. 27</span>, carry fire in +his bosom and not burn? it will hardly be hid; though they do all they can +to hide it, it must out, <span lang="la">plus quam mille notis</span>—it may be described, +<a href="#note5253">[5253]</a><span lang="la">quoque magis tegitur, tectus magis aestuat ignis</span>. 'Twas Antiphanes +the comedian's observation of old, Love and drunkenness cannot be +concealed, <span lang="la">Celare alia possis, haec praeter duo, vini potum</span>, &c. words, +looks, gestures, all will betray them; but two of the most notable signs +are observed by the pulse and countenance. When Antiochus, the son of +Seleucus, was sick for Stratonice, his mother-in-law, and would not confess +his grief, or the cause of his disease, Erasistratus, the physician, found +him by his pulse and countenance to be in love with her, <a href="#note5254">[5254]</a>“because +that when she came in presence, or was named, his pulse varied, and he +blushed besides.” In this very sort was the love of Callices, the son of +Polycles, discovered by Panacaeas the physician, as you may read the story +at large in <a href="#note5255">[5255]</a>Aristenaetus. By the same signs Galen brags that he found +out Justa, Boethius the consul's wife, to dote on Pylades the player, +because at his name still she both altered pulse and countenance, as <a href="#note5256">[5256]</a> +Polyarchus did at the name of Argenis. Franciscus Valesius, <span class="cite">l. 3. controv. +13. med. contr.</span> denies there is any such <span lang="la">pulsus amatorius</span>, or that love +may be so discerned; but Avicenna confirms this of Galen out of his +experience, <span class="cite">lib. 3. Fen. 1.</span> and Gordonius, <span class="cite">cap. 20.</span> <a href="#note5257">[5257]</a>“Their +pulse, he saith, is ordinate and swift, if she go by whom he loves,” +Langius, <span class="cite">epist. 24. lib. 1. med. epist.</span> Neviscanus, <span class="cite">lib. 4. numer. 66. +syl. nuptialis</span>, Valescus de Taranta, Guianerius, <span class="cite">Tract. 15.</span> Valleriola +sets down this for a symptom, <a href="#note5258">[5258]</a>“Difference of pulse, neglect of +business, want of sleep, often sighs, blushings, when there is any speech +of their mistress, are manifest signs.” But amongst the rest, Josephus +Struthis, that Polonian, in the fifth book, <span class="cite">cap. 17.</span> of his Doctrine of +Pulses, holds that this and all other passions of the mind may be +discovered by the pulse. <a href="#note5259">[5259]</a>“And if you will know, saith he, whether +the men suspected be such or such, touch their arteries,” &c. And in his +fourth book, fourteenth chapter, he speaks of this particular pulse, <a href="#note5260">[5260]</a> +“Love makes an unequal pulse,” &c., he gives instance of a gentlewoman, +<a href="#note5261">[5261]</a>a patient of his, whom by this means he found to be much enamoured, +and with whom: he named many persons, but at the last when his name came +whom he suspected, <a href="#note5262">[5262]</a>“her pulse began to vary and to beat swifter, and +so by often feeling her pulse, he perceived what the matter was.” +Apollonius <span class="cite">Argonaut. lib. 4.</span> poetically setting down the meeting of Jason +and Medea, makes them both to blush at one another's sight, and at the +first they were not able to speak. +<div class="poem" lang="la"> +<div class="line"><a href="#note5263">[5263]</a>———totus Parmeno</div> +<div class="line">Tremo, horreoque postquam aspexi hanc,</div> +</div> +Phaedria trembled at the sight of Thais, others sweat, blow short, <span lang="la">Crura +tremunt ac poplites</span>,—are troubled with palpitation of heart upon the like +occasion, <span lang="la">cor proximum ori</span>, saith <a href="#note5264">[5264]</a>Aristenaetus, their heart is at +their mouth, leaps, these burn and freeze, (for love is fire, ice, hot, +cold, itch, fever, frenzy, pleurisy, what not) they look pale, red, and +commonly blush at their first congress; and sometimes through violent +agitation of spirits bleed at nose, or when she is talked of; which very +sign <a href="#note5265">[5265]</a>Eustathius makes an argument of Ismene's affection, that when +she met her sweetheart by chance, she changed her countenance to a +maiden-blush. 'Tis a common thing amongst lovers, as <a href="#note5266">[5266]</a>Arnulphus, that +merry-conceited bishop, hath well expressed in a facetious epigram of his, +<div class="poem" lang="la"> +<div class="line">Alterno facies sibi dat responsa rubore,</div> +<div class="line">Et tener affectum prodit utrique pudor, &c.</div> +</div> +<div class="poem"> +<div class="line">Their faces answer, and by blushing say,</div> +<div class="line">How both affected are, they do betray.</div> +</div> +But the best conjectures are taken from such symptoms as appear when they +are both present; all their speeches, amorous glances, actions, lascivious +gestures will betray them; they cannot contain themselves, but that they +will be still kissing. <a href="#note5267">[5267]</a>Stratocles, the physician, upon his +wedding-day, when he was at dinner, <span lang="la">Nihil prius sorbillavit, quam tria +basia puellae pangeret</span>, could not eat his meat for kissing the bride, &c. +First a word, and then a kiss, then some other compliment, and then a kiss, +then an idle question, then a kiss, and when he had pumped his wits dry, +can say no more, kissing and colling are never out of season, <a href="#note5268">[5268]</a><span lang="la">Hoc +non deficit incipitque semper</span>, 'tis never at an end, <a href="#note5269">[5269]</a>another kiss, +and then another, another, and another, &c.—<span lang="la">huc ades O Thelayra</span>—Come +kiss me Corinna? +<div class="poem" lang="la"> +<div class="line"><a href="#note5270">[5270]</a>Centum basia centies,</div> +<div class="line">Centum basia millies,</div> +<div class="line">Mille basia millies,</div> +<div class="line">Et tot millia millies,</div> +<div class="couplet"> +<div class="line">Quot guttae Siculo mari,</div> +<div class="line">Quot sunt sidera coelo,</div> +</div> +<div class="line">Istis purpureis genis,</div> +<div class="line">Istis turgidulis labris,</div> +<div class="line">Ocelisque loquaculis,</div> +<div class="couplet"> +<div class="line">Figam continuo impetu;</div> +<div class="line">O formosa Neaera. (As Catullus to Lesbia.)</div> +</div> +<div class="line">Da mihi basia mille, deindi centum,</div> +<div class="line">Dein mille altera, da secunda centum,</div> +<div class="line">Dein usque altera millia, deinde centum.</div> +</div> +<div class="poem"> +<div class="line"><a href="#note5271">[5271]</a>———first give a hundred,</div> +<div class="line">Then a thousand, then another</div> +<div class="line">Hundred, then unto the other</div> +<div class="line">Add a thousand, and so more, &c.</div> +</div> +Till you equal with the store, all the grass, &c. So Venus did by her +Adonis, the moon with Endymion, they are still dallying and culling, as so +many doves, <span lang="la">Columbatimque labra conserentes labiis</span>, and that with +alacrity and courage, +<div class="poem" lang="la"> +<div class="line"><a href="#note5272">[5272]</a>Affligunt avide corpus, junguntque salivas</div> +<div class="line">Oris, et inspirant prensantes dentibus ora.</div> +</div> +<a href="#note5273">[5273]</a><span lang="la">Tam impresso ore ut vix inde labra detrahant, cervice reclinata</span>, +“as Lamprias in Lucian kissed Thais, Philippus her <a href="#note5274">[5274]</a>Aristaenetus,” +<span lang="la">amore lymphato tam uriose adhaesit, ut vix labra solvere esset, totumque os +mihi contrivit</span>; <a href="#note5275">[5275]</a>Aretine's Lucretia, by a suitor of hers was so +saluted, and 'tis their ordinary fashion. +<div class="poem" lang="la"> +<div class="line">———dentes illudunt saepe labellis,</div> +<div class="line">Atque premunt arete adfigentes oscula———</div> +</div> +They cannot, I say, contain themselves, they will be still not only joining +hands, kissing, but embracing, treading on their toes, &c., diving into +their bosoms, and that <span lang="la">libenter, et cum delectatione</span>, as <a href="#note5276">[5276]</a> +Philostratus confesseth to his mistress; and Lamprias in Lucian, <span lang="la">Mammillas +premens, per sinum clam dextra</span>, &c., feeling their paps, and that scarce +honestly sometimes: as the old man in the <a href="#note5277">[5277]</a>Comedy well observed of +his son, <span lang="la">Non ego te videbam manum huic puellae in sinum insere</span>? Did not I +see thee put thy hand into her bosom? go to, with many such love tricks. +<a href="#note5278">[5278]</a>Juno in Lucian <span class="cite">deorum, tom. 3. dial. 3.</span> complains to Jupiter of +Ixion, <a href="#note5279">[5279]</a>“he looked so attentively on her, and sometimes would sigh +and weep in her company, and when I drank by chance, and gave Ganymede the +cup, he would desire to drink still in the very cup that I drank of, and in +the same place where I drank, and would kiss the cup, and then look +steadily on me, and sometimes sigh, and then again smile.” If it be so they +cannot come near to dally, have not that opportunity, familiarity, or +acquaintance to confer and talk together; yet if they be in presence, their +eye will betray them: <span lang="la">Ubi amor ibi oculus</span>, as the common saying is, +“where I look I like, and where I like I love;” but they will lose +themselves in her looks. +<div class="poem" lang="la"> +<div class="line">Alter in alterius jactantes lumina vultus,</div> +<div class="line">Quaerebant taciti noster ubi esset amor.</div> +</div> +“They cannot look off whom they love,” they will <span lang="la">impregnare eam, ipsis +oculis</span>, deflower her with their eyes, be still gazing, staring, stealing +faces, smiling, glancing at her, as <a href="#note5280">[5280]</a>Apollo on Leucothoe, the moon on +her <a href="#note5281">[5281]</a>Endymion, when she stood still in Caria, and at Latmos caused +her chariot to be stayed. They must all stand and admire, or if she go by, +look after her as long as they can see her, she is <span lang="la">animae auriga</span>, as +Anacreon calls her, they cannot go by her door or window, but, as an +adamant, she draws their eyes to it; though she be not there present, they +must needs glance that way, and look back to it. Aristenaetus of <a href="#note5282">[5282]</a> +Exithemus, Lucian, in his Imagim. of himself, and Tatius of Clitophon, say +as much, <span lang="la">Ille oculos de Leucippe <a href="#note5283">[5283]</a>nunquam dejiciebat</span>, and many +lovers confess when they came in their mistress' presence, they could not +hold off their eyes, but looked wistfully and steadily on her, <span lang="la">inconnivo +aspectu</span>, with much eagerness and greediness, as if they would look through, +or should never have enough sight of her. <span lang="la">Fixis ardens obtutibus haeret</span>; so +she will do by him, drink to him with her eyes, nay, drink him up, devour +him, swallow him, as Martial's Mamurra is remembered to have done: +<span lang="la">Inspexit molles pueros, oculisque comedit</span>, &c. There is a pleasant story +to this purpose in <span class="cite">Navigat. Vertom. lib. 3. cap. 5.</span> The sultan of Sana's +wife in Arabia, because Vertomannus was fair and white, could not look off +him, from sunrising to sunsetting; she could not desist; she made him one +day come into her chamber, <span lang="la">et geminae, horae spatio intuebatur, non a me +anquam aciem oculorum avertebat, me observans veluti Cupidinem quendam</span>, +for two hours' space she still gazed on him. A young man in <a href="#note5284">[5284]</a>Lucian +fell in love with Venus' picture; he came every morning to her temple, and +there continued all day long <a href="#note5285">[5285]</a>from sunrising to sunset, unwilling to +go home at night, sitting over against the goddess's picture, he did +continually look upon her, and mutter to himself I know not what. If so be +they cannot see them whom they love, they will still be walking and waiting +about their mistress's doors, taking all opportunity to see them, as in +<a href="#note5286">[5286]</a>Longus Sophista, Daphnis and Chloe, two lovers, were still hovering +at one another's gates, he sought all occasions to be in her company, to +hunt in summer, and catch birds in the frost about her father's house in +the winter, that she might see him, and he her. <a href="#note5287">[5287]</a>“A king's palace was +not so diligently attended,” saith Aretine's Lucretia, “as my house was +when I lay in Rome; the porch and street was ever full of some, walking or +riding, on set purpose to see me; their eye was still upon my window; as +they passed by, they could not choose but look back to my house when they +were past, and sometimes hem or cough, or take some impertinent occasion to +speak aloud, that I might look out and observe them.” 'Tis so in other +places, 'tis common to every lover, 'tis all his felicity to be with her, +to talk with her; he is never well but in her company, and will walk <a href="#note5288">[5288]</a> +“seven or eight times a day through the street where she dwells, and make +sleeveless errands to see her;” plotting still where, when, and how to +visit her, +<div class="poem" lang="la"> +<div class="line"><a href="#note5289">[5289]</a>Levesque sub nocte susurri,</div> +<div class="line">Composita repetuntur hora.</div> +</div> +And when he is gone, he thinks every minute an hour, every hour as long as +a day, ten days a whole year, till he see her again. <a href="#note5290">[5290]</a><span lang="la">Tempora si +numeres, bene quae numeramus amantes.</span> And if thou be in love, thou wilt say +so too, <span lang="la">Et longum formosa, vale</span>, farewell sweetheart, <span lang="la">vale charissima +Argenis</span>, &c. Farewell my dear Argenis, once more farewell, farewell. And +though he is to meet her by compact, and that very shortly, perchance +tomorrow, yet both to depart, he'll take his leave again, and again, and +then come back again, look after, and shake his hand, wave his hat afar +off. Now gone, he thinks it long till he see her again, and she him, the +clocks are surely set back, the hour's past, +<div class="poem" lang="la"> +<div class="line"><a href="#note5291">[5291]</a>Hospita Demophoon tua te Rodopheia Phillis,</div> +<div class="line">Ultra promissum tempus abesse queror.</div> +</div> +She looks out at window still to see whether he come, <a href="#note5292">[5292]</a>and by report +Phillis went nine times to the seaside that day, to see if her Demophoon +were approaching, and <a href="#note5293">[5293]</a>Troilus to the city gates, to look for his +Cresseid. She is ill at ease, and sick till she see him again, peevish in +the meantime; discontent, heavy, sad, and why comes he not? where is he? +why breaks he promise? why tarries he so long? sure he is not well; sure he +hath some mischance; sure he forgets himself and me; with infinite such. +And then, confident again, up she gets, out she looks, listens, and +inquires, hearkens, kens; every man afar off is sure he, every stirring in +the street, now he is there, that's he, <span lang="la">male aurorae, malae soli dicit, +deiratque</span>, &c., the longest day that ever was, so she raves, restless and +impatient; for <span lang="la">Amor non patitur moras</span>, love brooks no delays: the time's +quickly gone that's spent in her company, the miles short, the way +pleasant; all weather is good whilst he goes to her house, heat or cold; +though his teeth chatter in his head, he moves not; wet or dry, 'tis all +one; wet to the skin, he feels it not, cares not at least for it, but will +easily endure it and much more, because it is done with alacrity, and for +his mistress's sweet sake; let the burden be never so heavy, love makes it +light. <a href="#note5294">[5294]</a>Jacob served seven years for Rachel, and it was quickly gone +because he loved her. None so merry; if he may happily enjoy her company, +he is in heaven for a time; and if he may not, dejected in an instant, +solitary, silent, he departs weeping, lamenting, sighing, complaining. + +<p>But the symptoms of the mind in lovers are almost infinite, and so diverse, +that no art can comprehend them; though they be merry sometimes, and rapt +beyond themselves for joy: yet most part, love is a plague, a torture, a +hell, a bitter sweet passion at last; <a href="#note5295">[5295]</a><span lang="la">Amor melle et felle est +faecundissimus, gustum dat dulcem et amarum</span>. 'Tis <span lang="la">suavis amaricies, +dolentia delectabilis, hilare tormentum</span>; +<div class="poem" lang="la"> +<div class="line"><a href="#note5296">[5296]</a>Et me melle beant suaviora,</div> +<div class="line">Et me felle necant amariora.</div> +</div> +like a summer fly or sphinx's wings, or a rainbow of all colours, +<div class="poem" lang="la"> +<div class="line">Quae ad solis radios conversae aureae erant,</div> +<div class="line">Adversus nubes ceruleae, quale jabar iridis,</div> +</div> +fair, foul, and full of variation, though most part irksome and bad. For in +a word, the Spanish Inquisition is not comparable to it; “a torment” and +<a href="#note5297">[5297]</a>“execution” as it is, as he calls it in the poet, an unquenchable +fire, and what not? <a href="#note5298">[5298]</a>From it, saith Austin, arise “biting cares, +perturbations, passions, sorrows, fears, suspicions, discontents, +contentions, discords, wars, treacheries, enmities, flattery, cozening, +riot, impudence, cruelty, knavery,” &c. +<div class="poem" lang="la"> +<div class="line"><a href="#note5299">[5299]</a>———dolor, querelae,</div> +<div class="line">Lamentatio, lachrymae perennes,</div> +<div class="line">Languor, anxietas, amaritudo;</div> +<div class="line">Aut si triste magis potest quid esse,</div> +<div class="line">Hos tu das comites Neaera vitae.</div> +</div> +These be the companions of lovers, and the ordinary symptoms, as the poet +repeats them. +<div class="poem" lang="la"> +<div class="line"><a href="#note5300">[5300]</a>In amore haec insunt vitia,</div> +<div class="line">Suspiciones, inimicitiae, audaciae,</div> +<div class="line">Bellum, pax rursum, &c.</div> +</div> +<div class="poem" lang="la"> +<div class="line"><a href="#note5301">[5301]</a>Insomnia, aerumna, error, terror, et fuga,</div> +<div class="line">Excogitantia excors immodestia,</div> +<div class="line">Petulantia, cupiditas, et malevolentia;</div> +<div class="line">Inhaeret etiam aviditas, desidia, injuria,</div> +<div class="line">Inopia, contumelia et dispendium, &c.</div> +</div> +<div class="poem"> +<div class="line">In love these vices are; suspicions.</div> +<div class="line">Peace, war, and impudence, detractions.</div> +<div class="line">Dreams, cares, and errors, terrors and affrights,</div> +<div class="line">Immodest pranks, devices, sleights and flights,</div> +<div class="line">Heart-burnings, wants, neglects, desire of wrong,</div> +<div class="line">Loss continual, expense and hurt among.</div> +</div> +<p>Every poet is full of such catalogues of love symptoms; but fear and sorrow +may justly challenge the chief place. Though Hercules de Saxonia, <span class="cite">cap. 3. +Tract. de melanch.</span> will exclude fear from love melancholy, yet I am +otherwise persuaded. <a href="#note5302">[5302]</a><span lang="la">Res est solliciti plena timoris amor.</span> 'Tis +full of fear, anxiety, doubt, care, peevishness, suspicion; it turns a man +into a woman, which made Hesiod belike put Fear and Paleness Venus' +daughters, +<div class="poem" lang="la"> +<div class="line">———Marti clypeos atque arma secanti</div> +<div class="line">Alma Venus peperit Pallorem, unaque Timorem:</div> +</div> +because fear and love are still linked together. Moreover they are apt to +mistake, amplify, too credulous sometimes, too full of hope and confidence, +and then again very jealous, unapt to believe or entertain any good news. +The comical poet hath prettily painted out this passage amongst the rest in +a <a href="#note5303">[5303]</a>dialogue betwixt Mitio and Aeschines, a gentle father and a +lovesick son. “Be of good cheer, my son, thou shalt have her to wife. Ae. +Ah father, do you mock me now? M. I mock thee, why? Ae. That which I so +earnestly desire, I more suspect and fear. M. Get you home, and send for +her to be your wife. Ae. What now a wife, now father,” &c. These doubts, +anxieties, suspicions, are the least part of their torments; they break +many times from passions to actions, speak fair, and flatter, now most +obsequious and willing, by and by they are averse, wrangle, fight, swear, +quarrel, laugh, weep: and he that doth not so by fits, <a href="#note5304">[5304]</a>Lucian holds, +is not thoroughly touched with this loadstone of love. So their actions and +passions are intermixed, but of all other passions, sorrow hath the +greatest share; <a href="#note5305">[5305]</a>love to many is bitterness itself; <span lang="la">rem amaram</span> +Plato calls it, a bitter potion, an agony, a plague. +<div class="poem" lang="la"> +<div class="line">Eripite hanc pestem perniciemque mihi;</div> +<div class="line">Quae mihi subrepens imos ut torpor in artus,</div> +<div class="line">Expulit ex omni pectore laetitias.</div> +</div> +<div class="poem"> +<div class="line">O take away this plague, this mischief from me,</div> +<div class="line">Which, as a numbness over all my body,</div> +<div class="line">Expels my joys, and makes my soul so heavy.</div> +</div> +Phaedria had a true touch of this, when he cried out, +<div class="poem" lang="la"> +<div class="line"><a href="#note5306">[5306]</a>O Thais, utinam esset mihi</div> +<div class="line">Pars aequa amoris tecum, ac paritor fieret ut</div> +<div class="line">Aut hoc tibi doleret itidem, ut mihi dolet.</div> +</div> +<div class="poem"> +<div class="line">O Thais, would thou hadst of these my pains a part,</div> +<div class="line">Or as it doth me now, so it would make thee smart.</div> +</div> +So had that young man, when he roared again for discontent, +<div class="poem" lang="la"> +<div class="line"><a href="#note5307">[5307]</a>Jactor, crucior, agitor, stimulor,</div> +<div class="line">Versor in amoris rota miser,</div> +<div class="line">Exanimor, feror, distrahor, deripior,</div> +<div class="line">Ubi sum, ibi non sum; ubi non sum, ibi est animus.</div> +</div> +<div class="poem"> +<div class="line">I am vext and toss'd, and rack'd on love's wheel:</div> +<div class="line">Where not, I am; but where am, do not feel.</div> +</div> +The moon in <a href="#note5308">[5308]</a>Lucian made her moan to Venus, that she was almost dead +for love, <span lang="la">pereo equidem amore</span>, and after a long tale, she broke off +abruptly and wept, <a href="#note5309">[5309]</a>“O Venus, thou knowest my poor heart.” Charmides, +in <a href="#note5310">[5310]</a>Lucian, was so impatient, that he sobbed and sighed, and tore his +hair, and said he would hang himself. “I am undone, O sister Tryphena, I +cannot endure these love pangs; what shall I do?” <span lang="la">Vos O dii Averrunci +solvite me his curis</span>, O ye gods, free me from these cares and miseries, +out of the anguish of his soul, <a href="#note5311">[5311]</a>Theocles prays. Shall I say, most +part of a lover's life is full of agony, anxiety, fear, and grief, +complaints, sighs, suspicions, and cares, (heigh-ho, my heart is woe) full +of silence and irksome solitariness? +<div class="poem"> +<div class="line">Frequenting shady bowers in discontent,</div> +<div class="line">To the air his fruitless clamours he will vent.</div> +</div> +except at such times that he hath <span lang="la">lucida intervalla</span>, pleasant gales, or +sudden alterations, as if his mistress smile upon him, give him a good +look, a kiss, or that some comfortable message be brought him, his service +is accepted, &c. + +<p>He is then too confident and rapt beyond himself, as if he had heard the +nightingale in the spring before the cuckoo, or as <a href="#note5312">[5312]</a>Calisto was at +Malebaeas' presence, <span lang="la">Quis unquam hac mortali vita, tam gloriosum corpus +vidit? humanitatem transcendere videor.</span>, &c. who ever saw so glorious a +sight, what man ever enjoyed such delight? More content cannot be given of +the gods, wished, had or hoped of any mortal man. There is no happiness in +the world comparable to his, no content, no joy to this, no life to love, +he is in paradise. +<div class="poem" lang="la"> +<div class="line"><a href="#note5313">[5313]</a>Quis me uno vivit felicior? aut magis hac est</div> +<div class="line">Optandum vita dicere quis poterit?</div> +</div> +<div class="poem"> +<div class="line">Who lives so happy as myself? what bliss</div> +<div class="line">In this our life may be compar'd to this?</div> +</div> +He will not change fortune in that case with a prince, +<div class="poem" lang="la"> +<div class="line"><a href="#note5314">[5314]</a>Donec gratus eram tibi,</div> +<div class="line">Persarum vigui rege beatior.</div> +</div> +The Persian kings are not so jovial as he is, <span lang="la">O <a href="#note5315">[5315]</a>festus dies +hominis</span>, O happy day; so Chaerea exclaims when he came from Pamphila his +sweetheart well pleased, +<div class="poem" lang="la"> +<div class="line">Nunc est profecto interfici cum perpeti me possem,</div> +<div class="line">Ne hoc gaudium contaminet vita aliqua aegritudine.</div> +</div> +“He could find in his heart to be killed instantly, lest if he live longer, +some sorrow or sickness should contaminate his joys.” A little after, he +was so merrily set upon the same occasion, that he could not contain +himself. +<div class="poem" lang="la"> +<div class="line"><a href="#note5316">[5316]</a>O populares, ecquis me vivit hodie fortunatior?</div> +<div class="line">Nemo hercule quisquam; nam in me dii plane potestatem</div> +<div class="line">Suam omnem ostendere;</div> +</div> +“Is't possible (O my countrymen) for any living to be so happy as myself? +No sure it cannot be, for the gods have shown all their power, all their +goodness in me.” Yet by and by when this young gallant was crossed in his +wench, he laments, and cries, and roars downright: <span lang="la">Occidi</span>—I am undone, +<div class="poem"> +<div class="line">Neque virgo est usquam, neque ego, qui e conspectu illam amisi meo,</div> +<div class="line">Ubi quaeram, ubi investigem, quem percunter, quam insistam viam?</div> +</div> +The virgin's gone, and I am gone, she's gone, she's gone, and what shall I +do? where shall I seek her, where shall I find her, whom shall I ask? what +way, what course shall I take? what will become of me—<a href="#note5317">[5317]</a><span lang="la">vitales +auras invitus agebat</span>, he was weary of his life, sick, mad, and desperate, +<a href="#note5318">[5318]</a><span lang="la">utinam mihi esset aliquid hic, quo nunc me praecipitem darem</span>. 'Tis +not Chaereas' case this alone, but his, and his, and every lover's in the +like state. If he hear ill news, have bad success in his suit, she frown +upon him, or that his mistress in his presence respect another more (as +<a href="#note5319">[5319]</a>Hedus observes) “prefer another suitor, speak more familiarly to +him, or use more kindly than himself, if by nod, smile, message, she +discloseth herself to another, he is instantly tormented, none so dejected +as he is,” utterly undone, a castaway, <a href="#note5320">[5320]</a><span lang="la">In quem fortuna omnia +odiorum suorum crudelissima tela exonerat</span>, a dead man, the scorn of +fortune, a monster of fortune, worse than nought, the loss of a kingdom had +been less. <a href="#note5321">[5321]</a>Aretine's Lucretia made very good proof of this, as she +relates it herself. “For when I made some of my suitors believe I would +betake myself to a nunnery, they took on, as if they had lost father and +mother, because they were for ever after to want my company.” <span lang="la">Omnes +labores leves fuere</span>, all other labour was light: <a href="#note5322">[5322]</a>but this might not +be endured. <span lang="la">Tui carendum quod erat</span>—“for I cannot be without thy +company,” mournful Amyntas, painful Amyntas, careful Amyntas; better a +metropolitan city were sacked, a royal army overcome, an invincible armada +sunk, and twenty thousand kings should perish, than her little finger ache, +so zealous are they, and so tender of her good. They would all turn friars +for my sake, as she follows it, in hope by that means to meet, or see me +again, as my confessors, at stool-ball, or at barley-break: And so +afterwards when an importunate suitor came, <a href="#note5323">[5323]</a>“If I had bid my maid +say that I was not at leisure, not within, busy, could not speak with him, +he was instantly astonished, and stood like a pillar of marble; another +went swearing, chafing, cursing, foaming.” <a href="#note5324">[5324]</a><span lang="la">Illa sibi vox ipsa Jovis +violentior ira, cum tonat</span>, &c. the voice of a mandrake had been sweeter +music: “but he to whom I gave entertainment, was in the Elysian fields, +ravished for joy, quite beyond himself.” 'Tis the general humour of all +lovers, she is their stern, pole-star, and guide. <a href="#note5325">[5325]</a><span lang="la">Deliciumque +animi, deliquiumque sui.</span> As a tulipant to the sun (which our herbalists +calls Narcissus) when it shines, is <span lang="la">Admirandus flos ad radios solis se +pandens</span>, a glorious flower exposing itself; <a href="#note5326">[5326]</a>but when the sun sets, +or a tempest comes, it hides itself, pines away, and hath no pleasure left, +(which Carolus Gonzaga, duke of Mantua, in a cause not unlike, sometimes +used for an impress) do all inamorates to their mistress; she is their sun, +their <span lang="la">Primum mobile</span>, or <span lang="la">anima informans</span>; this <a href="#note5327">[5327]</a>one hath elegantly +expressed by a windmill, still moved by the wind, which otherwise hath no +motion of itself. <span lang="la">Sic tua ni spiret gratia, truncus ero.</span> “He is wholly +animated from her breath,” his soul lives in her body, <a href="#note5328">[5328]</a><span lang="la">sola claves +habet interitus et salutis</span>, she keeps the keys of his life: his fortune +ebbs and flows with her favour, a gracious or bad aspect turns him up or +down, <span lang="la">Mens mea lucescit Lucia luce tua</span>. Howsoever his present state be +pleasing or displeasing, 'tis continuate so long as he <a href="#note5329">[5329]</a>loves, he can +do nothing, think of nothing but her; desire hath no rest, she is his +cynosure, Hesperus and vesper, his morning and evening star, his goddess, +his mistress, his life, his soul, his everything; dreaming, waking, she is +always in his mouth; his heart, his eyes, ears, and all his thoughts are +full of her. His Laura, his Victorina, his Columbina, Flavia, Flaminia, +Caelia, Delia, or Isabella, (call her how you will) she is the sole object +of his senses, the substance of his soul, <span lang="la">nidulus animae suae</span>, he +magnifies her above measure, <span lang="la">totus in illa</span>, full of her, can breathe +nothing but her. “I adore Melebaea,” saith lovesick <a href="#note5330">[5330]</a>Calisto, “I +believe in Melebaea, I honour, admire and love my Melebaea;” His soul was +soused, imparadised, imprisoned in his lady. When <a href="#note5331">[5331]</a>Thais took her +leave of Phaedria,—<span lang="la">mi Phaedria, et nunquid aliud vis</span>? Sweet heart (she +said) will you command me any further service? he readily replied, and gave +in this charge, +<div class="poem" lang="la"> +<div class="line">———egone quid velim?</div> +<div class="line">Dies noctesque ames me, me desideres,</div> +<div class="line">Me somnies, me expectes, me cogites,</div> +<div class="line">Me speres, me te oblectes, mecum tota sis,</div> +<div class="line">Meus fac postremo animus, quando ego sum tuus.</div> +</div> +<div class="poem"> +<div class="line">Dost ask (my dear) what service I will have?</div> +<div class="line">To love me day and night is all I crave,</div> +<div class="line">To dream on me, to expect, to think on me,</div> +<div class="line">Depend and hope, still covet me to see,</div> +<div class="line">Delight thyself in me, be wholly mine,</div> +<div class="line">For know, my love, that I am wholly thine.</div> +</div> +But all this needed not, you will say; if she affect once, she will be his, +settle her love on him, on him alone, +<div class="poem" lang="la"> +<div class="line"><a href="#note5332">[5332]</a>———illum absens absentem</div> +<div class="line">Auditque videtque———</div> +</div> +she can, she must think and dream of nought else but him, continually of +him, as did Orpheus on his Eurydice, +<div class="poem" lang="la"> +<div class="line">Te dulcis conjux, te solo in littore mecum,</div> +<div class="line">Te veniente die, te discedente canebam.</div> +</div> +<div class="poem"> +<div class="line">On thee sweet wife was all my song.</div> +<div class="line">Morn, evening, and all along.</div> +</div> +And Dido upon her Aeneas; +<div class="poem" lang="la"> +<div class="line">———et quae me insomnia terrent,</div> +<div class="line">Multa viri virtus, et plurima currit imago.</div> +</div> +<div class="poem"> +<div class="line">And ever and anon she thinks upon the man</div> +<div class="line">That was so fine, so fair, so blithe, so debonair.</div> +</div> +Clitophon, in the first book of Achilles, Tatius, complaineth how that his +mistress Leucippe tormented him much more in the night than in the day. +<a href="#note5333">[5333]</a>“For all day long he had some object or other to distract his +senses, but in the night all ran upon her. All night long he lay <a href="#note5334">[5334]</a> +awake, and could think of nothing else but her, he could not get her out of +his mind; towards morning, sleep took a little pity on him, he slumbered +awhile, but all his dreams were of her.” +<div class="poem" lang="la"> +<div class="line"><a href="#note5335">[5335]</a>———te nocte sub atra</div> +<div class="line">Alloquor, amplector, falsaque in imagine somni,</div> +<div class="line">Gaudia solicitam palpant evanida mentem.</div> +</div> +<div class="poem"> +<div class="line">In the dark night I speak, embrace, and find</div> +<div class="line">That fading joys deceive my careful mind.</div> +</div> +The same complaint Euryalus makes to his Lucretia, <a href="#note5336">[5336]</a>“day and night I +think of thee, I wish for thee, I talk of thee, call on thee, look for +thee, hope for thee, delight myself in thee, day and night I love thee.” +<div class="poem" lang="la"> +<div class="line"><a href="#note5337">[5337]</a>Nec mihi vespere</div> +<div class="line">Surgente decedunt amores,</div> +<div class="line">Nec rapidum fugiente solem.</div> +</div> +<p>Morning, evening, all is alike with me, I have restless thoughts, <a href="#note5338">[5338]</a> +<span lang="la">Te vigilans oculis, animo te nocte requiro.</span> Still I think on thee. +<span lang="la">Anima non est ubi animat, sed ubi amat</span>. I live and breathe in thee, I +wish for thee. +<div class="poem" lang="la"> +<div class="line"><a href="#note5339">[5339]</a>O niveam quae te poterit mihi reddere lucem,</div> +<div class="line">O mihi felicem terque quaterque diem.</div> +</div> +“O happy day that shall restore thee to my sight.” In the meantime he +raves on her; her sweet face, eyes, actions, gestures, hands, feet, speech, +length, breadth, height, depth, and the rest of her dimensions, are so +surveyed, measured, and taken, by that Astrolabe of phantasy, and that so +violently sometimes, with such earnestness and eagerness, such continuance, +so strong an imagination, that at length he thinks he sees her indeed; he +talks with her, he embraceth her, Ixion-like, <span lang="la">pro Junone nubem</span>, a cloud +for Juno, as he said. <span lang="la">Nihil praeter Leucippen cerno, Leucippe mihi +perpetuo in oculis, et animo versatur</span>, I see and meditate of nought but +Leucippe. Be she present or absent, all is one; +<div class="poem" lang="la"> +<div class="line"><a href="#note5340">[5340]</a>Et quamvis aberat placidae praesentia formae</div> +<div class="line">Quem dederat praesens forma, manebat amor.</div> +</div> +That impression of her beauty is still fixed in his mind,—<a href="#note5341">[5341]</a><span lang="la">haerent +infixi pectora vultus</span>; as he that is bitten with a mad dog thinks all he +sees dogs—dogs in his meat, dogs in his dish, dogs in his drink: his +mistress is in his eyes, ears, heart, in all his senses. Valleriola had a +merchant, his patient, in the same predicament; and <a href="#note5342">[5342]</a>Ulricus Molitor, +out of Austin, hath a story of one, that through vehemency of his love +passion, still thought he saw his mistress present with him, she talked +with him, <span lang="la">Et commisceri cum ea vigilans videbatur</span>, still embracing him. + +<p>Now if this passion of love can produce such effects, if it be pleasantly +intended, what bitter torments shall it breed, when it is with fear and +continual sorrow, suspicion, care, agony, as commonly it is, still +accompanied, what an intolerable <a href="#note5343">[5343]</a>pain must it be? +<div class="poem" lang="la"> +<div class="line">———Non tam grandes</div> +<div class="line">Gargara culmos, quot demerso</div> +<div class="line">Pectore curas longa nexas</div> +<div class="line">Usque catena, vel quae penitus</div> +<div class="line">Crudelis amor vulnera miscet.</div> +</div> +<div class="poem"> +<div class="line">Mount Gargarus hath not so many stems</div> +<div class="line">As lover's breast hath grievous wounds,</div> +<div class="line">And linked cares, which love compounds.</div> +</div> +When the King of Babylon would have punished a courtier of his, for loving +of a young lady of the royal blood, and far above his fortunes, <a href="#note5344">[5344]</a> +Apollonius in presence by all means persuaded to let him alone; “For to +love and not enjoy was a most unspeakable torment,” no tyrant could invent +the like punishment; as a gnat at a candle, in a short space he would +consume himself. For love is a perpetual <a href="#note5345">[5345]</a><span lang="la">flux, angor animi</span>, a +warfare, <span lang="la">militat omni amans</span>, a grievous wound is love still, and a +lover's heart is Cupid's quiver, a consuming <a href="#note5346">[5346]</a>fire, <a href="#note5347">[5347]</a><span lang="la">accede ad +hunc ignem</span>, &c. an inextinguishable fire. +<div class="poem" lang="la"> +<div class="line"><a href="#note5348">[5348]</a>———alitur et crescit malum,</div> +<div class="line">Et ardet intus, qualis Aetnaeo vapor</div> +<div class="line">Exundat antro———</div> +</div> +As Aetna rageth, so doth love, and more than Aetna or any material fire. +<div class="poem" lang="la"> +<div class="line"><a href="#note5349">[5349]</a>———Nam amor saepe Lypareo</div> +<div class="line">Vulcano ardentiorem flammam incendere solet.</div> +</div> +Vulcan's flames are but smoke to this. For fire, saith <a href="#note5350">[5350]</a>Xenophon, +burns them alone that stand near it, or touch it; but this fire of love +burneth and scorcheth afar off, and is more hot and vehement than any +material fire: <a href="#note5351">[5351]</a><span lang="la">Ignis in igne furit</span>, 'tis a fire in a fire, the +quintessence of fire. For when Nero burnt Rome, as Calisto urgeth, he fired +houses, consumed men's bodies and goods; but this fire devours the soul +itself, “and <a href="#note5352">[5352]</a>one soul is worth a hundred thousand bodies.” No water +can quench this wild fire. +<div class="poem" lang="la"> +<div class="line"><a href="#note5353">[5353]</a>———In pectus coecos absorbuit ignes,</div> +<div class="line">Ignes qui nec aqua perimi potuere, nec imbre</div> +<div class="line">Diminui, neque graminibus, magicisque susurris.</div> +</div> +<div class="poem"> +<div class="couplet"> +<div class="line">A fire he took into his breast,</div> +<div class="line">Which water could not quench.</div> +</div> +<div class="couplet"> +<div class="line">Nor herb, nor art, nor magic spells</div> +<div class="line">Could quell, nor any drench.</div> +</div> +</div> +Except it be tears and sighs, for so they may chance find a little ease. +<div class="poem" lang="la"> +<div class="line"><a href="#note5354">[5354]</a>Sic candentia colla, sic patens frons,</div> +<div class="line">Sic me blanda tui Neaera ocelli,</div> +<div class="line">Sic pares minio genae perurunt,</div> +<div class="line">Ut ni me lachrymae rigent perennes,</div> +<div class="line">Totus in tenues eam favillas.</div> +</div> +<div class="poem"> +<div class="line">So thy white neck, Neaera, me poor soul</div> +<div class="line">Doth scorch, thy cheeks, thy wanton eyes that roll:</div> +<div class="line">Were it not for my dropping tears that hinder,</div> +<div class="line">I should be quite burnt up forthwith to cinder.</div> +</div> +This fire strikes like lightning, which made those old Grecians paint +Cupid, in many of their <a href="#note5355">[5355]</a>temples, with Jupiter's thunderbolts in his +hands; for it wounds, and cannot be perceived how, whence it came, where it +pierced. <a href="#note5356">[5356]</a><span lang="la">Urimur, et coecum, pectora vulnus habent</span>, and can +hardly be discerned at first. +<div class="poem" lang="la"> +<div class="line"><a href="#note5357">[5357]</a>———Est mollis flamma medullas,</div> +<div class="line">Et tacitum insano vivit sub pectore vulnus.</div> +</div> +<div class="poem"> +<div class="line">A gentle wound, an easy fire it was,</div> +<div class="line">And sly at first, and secretly did pass.</div> +</div> +But by-and-by it began to rage and burn amain; +<div class="poem" lang="la"> +<div class="line"><a href="#note5358">[5358]</a>———Pectus insanum vapor.</div> +<div class="line">Amorque torret, intus saevus vorat</div> +<div class="line">Penitus medullas, atque per venas meat</div> +<div class="line">Visceribus ignis mersus, et venis latens,</div> +<div class="line">Ut agilis altas flamma percurrit trabes.</div> +</div> +<div class="poem"> +<div class="line">This fiery vapour rageth in the veins,</div> +<div class="line">And scorcheth entrails, as when fire burns</div> +<div class="line">A house, it nimbly runs along the beams,</div> +<div class="line">And at the last the whole it overturns.</div> +</div> +Abraham Hoffemannus, <span class="cite">lib. 1. amor conjugal, cap. 2. p. 22.</span> relates out of +Plato, how that Empedocles, the philosopher, was present at the cutting up +of one that died for love, <a href="#note5359">[5359]</a>“his heart was combust, his liver smoky, +his lungs dried up, insomuch that he verily believed his soul was either +sodden or roasted through the vehemency of love's fire.” Which belike made +a modern writer of amorous emblems express love's fury by a pot hanging +over the fire, and Cupid blowing the coals. As the heat consumes the water, +<a href="#note5360">[5360]</a><span lang="la">Sic sua consumit viscera coecus amor</span>, so doth love dry up his +radical moisture. Another compares love to a melting torch, which stood too +near the fire. +<div class="poem" lang="la"> +<div class="line"><a href="#note5361">[5361]</a>Sic quo quis proprior suae puellae est,</div> +<div class="line">Hoc stultus proprior suae runinae est.</div> +</div> +<div class="poem"> +<div class="line">The nearer he unto his mistress is,</div> +<div class="line">The nearer he unto his ruin is.</div> +</div> +So that to say truth, as <a href="#note5362">[5362]</a>Castilio describes it, “The beginning, +middle, end of love is nought else but sorrow, vexation, agony, torment, +irksomeness, wearisomeness; so that to be squalid, ugly, miserable, +solitary, discontent, dejected, to wish for death, to complain, rave, and +to be peevish, are the certain signs and ordinary actions of a lovesick +person.” This continual pain and torture makes them forget themselves, if +they be far gone with it, in doubt, despair of obtaining, or eagerly bent, +to neglect all ordinary business. +<div class="poem" lang="la"> +<div class="line"><a href="#note5363">[5363]</a>———pendent opera interrupta, minaeque</div> +<div class="line">Murorum ingentes, aequataque machina coelo.</div> +</div> +Lovesick Dido left her work undone, so did <a href="#note5364">[5364]</a>Phaedra, +<div class="poem" lang="la"> +<div class="line">———Palladis telae vacant</div> +<div class="line">Et inter ipsus pensa labuntur manus.</div> +</div> +Faustus, in <a href="#note5365">[5365]</a>Mantuan, took no pleasure in anything he did, +<div class="poem" lang="la"> +<div class="line">Nulla quies mihi dulcis erat, nullus labor aegro</div> +<div class="line">Pectore, sensus iners, et mens torpore sepulta,</div> +<div class="line">Carminis occiderat studium.———</div> +</div> +And 'tis the humour of them all, to be careless of their persons and their +estates, as the shepherd in <a href="#note5366">[5366]</a>Theocritus, <span lang="la">et haec barba inculta est, +squalidique capilli</span>, their beards flag, and they have no more care of +pranking themselves or of any business, they care not, as they say, which +end goes forward. +<div class="poem" lang="la"> +<div class="line"><a href="#note5367">[5367]</a>Oblitusque greges, et rura domestica totus</div> +<div class="line"><a href="#note5368">[5368]</a>Uritur, et noctes in luctum expendit amaras,</div> +</div> +<div class="poem"> +<div class="line">Forgetting flocks of sheep and country farms,</div> +<div class="line">The silly shepherd always mourns and burns.</div> +</div> +Lovesick <a href="#note5369">[5369]</a>Chaerea, when he came from Pamphila's house, and had not so +good welcome as he did expect, was all amort, Parmeno meets him, <span lang="la">quid +tristis es</span>? Why art thou so sad man? <span lang="la">unde es</span>? whence comest, how doest? +but he sadly replies, <span lang="la">Ego hercle nescio neque unde eam, neque quorsum +eam, ita prorsus oblitus sum mei</span>, I have so forgotten myself, I neither +know where I am, nor whence I come, nor whether I will, what I do. P. +<a href="#note5370">[5370]</a>“How so?” Ch. “I am in love.” <span lang="la">Prudens sciens.</span> <a href="#note5371">[5371]</a>—<span lang="la">vivus +vidensque pereo, nec quid agam scio.</span> <a href="#note5372">[5372]</a>“He that erst had his +thoughts free” (as Philostratus Lemnius, in an epistle of his, describes +this fiery passion), “and spent his time like a hard student, in those +delightsome philosophical precepts; he that with the sun and moon wandered +all over the world, with stars themselves ranged about, and left no secret +or small mystery in nature unsearched, since he was enamoured can do +nothing now but think and meditate of love matters, day and night composeth +himself how to please his mistress; all his study, endeavour, is to approve +himself to his mistress, to win his mistress' favour, to compass his +desire, to be counted her servant.” When Peter Abelard, that great scholar +of his age, <span lang="la">Cui soli patuit scibile quicquid erat</span>,<a href="#note5373">[5373]</a>(“whose +faculties were equal to any difficulty in learning,”) was now in love with +Heloise, he had no mind to visit or frequent schools and scholars any more, +<span lang="la">Taediosum mihi valde fuit</span> (as he <a href="#note5374">[5374]</a>confesseth) <span lang="la">ad scholas procedere, +vel in iis morari</span>, all his mind was on his new mistress. + +<p>Now to this end and purpose, if there be any hope of obtaining his suit, to +prosecute his cause, he will spend himself, goods, fortunes for her, and +though he lose and alienate all his friends, be threatened, be cast off, +and disinherited; for as the poet saith, <span lang="la">Amori quis legem det</span>?<a href="#note5375">[5375]</a> +though he be utterly undone by it, disgraced, go a begging, yet for her +sweet sake, to enjoy her, he will willingly beg, hazard all he hath, goods, +lands, shame, scandal, fame, and life itself. +<div class="poem" lang="la"> +<div class="line">Non recedam neque quiescam, noctu et interdiu,</div> +<div class="line">profecto quam aut ipsam, aut mortem investigavero.</div> +</div> +<div class="poem"> +<div class="line">I'll never rest or cease my suit</div> +<div class="line">Till she or death do make me mute.</div> +</div> +Parthenis in Aristaenetus <a href="#note5376">[5376]</a>was fully resolved to do as much. “I may +have better matches, I confess, but farewell shame, farewell honour, +farewell honesty, farewell friends and fortunes, &c. O, Harpedona, keep my +counsel, I will leave all for his sweet sake, I will have him, say no more, +<span lang="la">contra gentes</span>, I am resolved, I will have him.” Gobrias<a href="#note5377">[5377]</a>, the +captain, when, he had espied Rhodanthe, the fair captive maid, fell upon +his knees before Mystilus, the general, with tears, vows, and all the +rhetoric he could, by the scars he had formerly received, the good service +he had done, or whatsoever else was dear unto him, besought his governor he +might have the captive virgin to be his wife, <span lang="la">virtutis suae spolium</span>, as a +reward of his worth and service; and, moreover, he would forgive him the +money which was owing, and all reckonings besides due unto him, “I ask no +more, no part of booty, no portion, but Rhodanthe to be my wife.” And when +as he could not compass her by fair means, he fell to treachery, force and +villainy, and set his life at stake at last to accomplish his desire. 'Tis a +common humour this, a general passion of all lovers to be so affected, and +which Aemilia told Aratine, a courtier in Castilio's discourse, “surely +Aratine, if thou werst not so indeed, thou didst not love; ingenuously +confess, for if thou hadst been thoroughly enamoured, thou wouldst have +desired nothing more than to please thy mistress. For that is the law of +love, to will and nill the same.”<a href="#note5378">[5378]</a><span lang="la">Tantum velle et nolle, velit nolit +quod amica</span>?<a href="#note5379">[5379]</a> + +<p>Undoubtedly this may be pronounced of them all, they are very slaves, +drudges for the time, madmen, fools, dizzards, <span lang="la">atrabilarii</span><a href="#note5380">[5380]</a>, beside +themselves, and as blind as beetles. Their dotage <a href="#note5381">[5381]</a>is most eminent, +<span lang="la">Amore simul et sapere ipsi Jovi non datur</span>, as Seneca holds, Jupiter +himself cannot love and be wise both together; the very best of them, if +once they be overtaken with this passion, the most staid, discreet, grave, +generous and wise, otherwise able to govern themselves, in this commit many +absurdities, many indecorums, unbefitting their gravity and persons. +<div class="poem" lang="la"> +<div class="line"><a href="#note5382">[5382]</a>Quisquis amat servit, sequitur captivus amantem,</div> +<div class="line">Fert domita cervice jugum———</div> +</div> +Samson, David, Solomon, Hercules, Socrates, &c. are justly taxed of +indiscretion in this point; the middle sort are between hawk and buzzard; +and although they do perceive and acknowledge their own dotage, weakness, +fury, yet they cannot withstand it; as well may witness those +expostulations and confessions of Dido in Virgil. +<div class="poem" lang="la"> +<div class="line"><a href="#note5383">[5383]</a>Incipit effari mediaque in voce resistit.</div> +</div> +Phaedra in Seneca. +<div class="poem" lang="la"> +<div class="line"><a href="#note5384">[5384]</a>Quod ratio poscit, vincit ac regnat furor,</div> +<div class="line">Potensque tota mente dominatur deus.</div> +</div> +Myrrha in <a href="#note5385">[5385]</a>. Ovid +<div class="poem" lang="la"> +<div class="line">Illa quidem sentit, foedoque repugnat amori,</div> +<div class="line">Et secum quo mente feror, quid molior, inquit,</div> +<div class="line">Dii precor, et pietas, &c.</div> +</div> +<div class="poem"> +<div class="couplet"> +<div class="line">She sees and knows her fault, and doth resist,</div> +<div class="line">Against her filthy lust she doth contend.</div> +</div> +<div class="couplet"> +<div class="line">And whither go I, what am I about?</div> +<div class="line">And God forbid, yet doth it in the end.</div> +</div> +</div> +Again, +<div class="poem" lang="la"> +<div class="line">———Per vigil igne</div> +<div class="line">Carpitur indomito, furiosaque vota retrectat,</div> +<div class="line">Et modo desperat, modo vult tentare, pudetque</div> +<div class="line">Et cupit, et quid agat, non invenit, &c.</div> +</div> +<div class="poem"> +<div class="line">With raging lust she burns, and now recalls</div> +<div class="line">Her vow, and then despairs, and when 'tis past,</div> +<div class="line">Her former thoughts she'll prosecute in haste,</div> +<div class="line">And what to do she knows not at the last.</div> +</div> +She will and will not, abhors: and yet as Medea did, doth it, +<div class="poem" lang="la"> +<div class="line">———Trahit invitam nova via, aliudque cupido,</div> +<div class="line">Mens aliud suadet; video meliora, proboque,</div> +<div class="line">Deteriora sequor.———</div> +</div> +<div class="poem"> +<div class="line">Reason pulls one way, burning lust another,</div> +<div class="line">She sees and knows what's good, but she doth neither,</div> +</div> +<div class="poem" lang="la"> +<div class="line">O fraus, amorque, et mentis emotae furor,</div> +<div class="line">quo me abstulistis?<a href="#note5386">[5386]</a></div> +</div> + +<p>The major part of lovers are carried headlong like so many brute beasts, +reason counsels one way, thy friends, fortunes, shame, disgrace, danger, +and an ocean of cares that will certainly follow; yet this furious lust +precipitates, counterpoiseth, weighs down on the other; though it be their +utter undoing, perpetual infamy, loss, yet they will do it, and become at +last <span lang="la">insensati</span>, void of sense; degenerate into dogs, hogs, asses, brutes; +as Jupiter into a bull, Apuleius an ass, Lycaon a wolf, Tereus a +lapwing,<a href="#note5387">[5387]</a>Calisto a bear, Elpenor and Grillus info swine by Circe. For +what else may we think those ingenious poets to have shadowed in their +witty fictions and poems but that a man once given over to his lust (as +<a href="#note5388">[5388]</a>Fulgentius interprets that of Apuleius, <span class="cite">Alciat of Tereus</span>) “is no +better than a beast.” +<div class="poem" lang="la"> +<div class="line">Rex fueram, sic crista docet, sed sordida vita</div> +<div class="line">Immundam e tanto culmine fecit avem.<a href="#note5389">[5389]</a></div> +</div> +<div class="poem"> +<div class="line">I was a king, my crown my witness is,</div> +<div class="line">But by my filthiness am come to this.</div> +</div> +Their blindness is all out as great, as manifest as their weakness and +dotage, or rather an inseparable companion, an ordinary sign of it, <a href="#note5390">[5390]</a> +love is blind, as the saying is, Cupid's blind, and so are all his +followers. <span lang="la">Quisquis amat ranam, ranam putat esse Dianam</span>. Every lover +admires his mistress, though she be very deformed of herself, ill-favoured, +wrinkled, pimpled, pale, red, yellow, tanned, tallow-faced, have a swollen +juggler's platter face, or a thin, lean, chitty face, have clouds in her +face, be crooked, dry, bald, goggle-eyed, blear-eyed, or with staring eyes, +she looks like a squissed cat, hold her head still awry, heavy, dull, +hollow-eyed, black or yellow about the eyes, or squint-eyed, +sparrow-mouthed, Persian hook-nosed, have a sharp fox nose, a red nose, +China flat, great nose, <span lang="la">nare simo patuloque</span>, a nose like a promontory, +gubber-tushed, rotten teeth, black, uneven, brown teeth, beetle browed, a +witch's beard, her breath stink all over the room, her nose drop winter and +summer, with a Bavarian poke under her chin, a sharp chin, lave eared, with +a long crane's neck, which stands awry too, <span lang="la">pendulis mammis</span>, “her dugs +like two double jugs,” or else no dugs, in that other extreme, bloody +fallen fingers, she have filthy, long unpared nails, scabbed hands or +wrists, a tanned skin, a rotten carcass, crooked back, she stoops, is lame, +splay-footed, “as slender in the middle as a cow in the waist,” gouty legs, +her ankles hang over her shoes, her feet stink, she breed lice, a mere +changeling, a very monster, an oaf imperfect, her whole complexion savours, +a harsh voice, incondite gesture, vile gait, a vast virago, or an ugly tit, +a slug, a fat fustilugs, a truss, a long lean rawbone, a skeleton, a +sneaker (<span lang="la">si qua latent meliora puta</span>), and to thy judgment looks like a +merd in a lantern, whom thou couldst not fancy for a world, but hatest, +loathest, and wouldst have spit in her face, or blow thy nose in her bosom, +<span lang="la">remedium amoris</span> to another man, a dowdy, a slut, a scold, a nasty, rank, +rammy, filthy, beastly quean, dishonest peradventure, obscene, base, +beggarly, rude, foolish, untaught, peevish, Irus' daughter, Thersites' +sister, Grobians' scholar, if he love her once, he admires her for all +this, he takes no notice of any such errors, or imperfections of body or +mind, <a href="#note5391">[5391]</a><span lang="la">Ipsa haec—delectant, veluti Balbinum Polypus Agnae</span>,; he had +rather have her than any woman in the world. If he were a king, she alone +should be his queen, his empress. O that he had but the wealth and treasure +of both the Indies to endow her with, a carrack of diamonds, a chain of +pearl, a cascanet of jewels, (a pair of calfskin gloves of four-pence a +pair were fitter), or some such toy, to send her for a token, she should +have it with all his heart; he would spend myriads of crowns for her sake. +Venus herself, Panthea, Cleopatra, Tarquin's Tanaquil, Herod's Mariamne, or +<a href="#note5392">[5392]</a>Mary of Burgundy, if she were alive, would not match her. +<div class="poem" lang="la"> +<div class="line">(<a href="#note5393">[5393]</a>Vincit vultus haec Tyndarios,</div> +<div class="line">Qui moverunt horrida bellla.</div> +</div> +Let Paris himself be judge) renowned Helen comes short, that Rodopheian +Phillis, Larissean Coronis, Babylonian Thisbe, Polixena, Laura, Lesbia, +&c., your counterfeit ladies were never so fair as she is. +<div class="poem" lang="la"> +<div class="line"><a href="#note5394">[5394]</a>Quicquid erit placidi, lepidi, grati, atque faceti,</div> +<div class="line">Vivida cunctorum retines Pandora deorum.</div> +</div> +<div class="poem"> +<div class="line">Whate'er is pretty, pleasant, facete, well,</div> +<div class="line">Whate'er Pandora had, she doth excel.</div> +</div> +<a href="#note5395">[5395]</a><span lang="la">Dicebam Trivioe formam nihil esse Dianoe</span>. Diana was not to be +compared to her, nor Juno, nor Minerva, nor any goddess. Thetis' feet were +as bright as silver, the ankles of Hebe clearer than crystal, the arms of +Aurora as ruddy as the rose, Juno's breasts as white as snow, Minerva wise, +Venus fair; but what of this? Dainty come thou to me. She is all in all, +<div class="poem" lang="la"> +<div class="line"><a href="#note5396">[5396]</a>———Caelia ridens</div> +<div class="line">Est Venus, incedens Juno, Minerva loquens.</div> +</div> +<div class="poem"> +<div class="line"><a href="#note5397">[5397]</a>Fairest of fair, that fairness doth excel.</div> +</div> +Ephemerus in Aristaenetus, so far admireth his mistress' good parts, that he +makes proclamation of them, and challengeth all comers in her behalf. +<a href="#note5398">[5398]</a>“Whoever saw the beauties of the east, or of the west, let them come +from all quarters, all, and tell truth, if ever they saw such an excellent +feature as this is.” A good fellow in Petronius cries out, no tongue can +<a href="#note5399">[5399]</a>tell his lady's fine feature, or express it, <span lang="la">quicquid dixeris minus +erit</span>, &c. +<div class="poem"> +<div class="line">No tongue can her perfections tell,</div> +<div class="line">In whose each part, all tongues may dwell.</div> +</div> +Most of your lovers are of his humour and opinion. She is <span lang="la">nulli secunda</span>, +a rare creature, a phoenix, the sole commandress of his thoughts, queen of +his desires, his only delight: as <a href="#note5400">[5400]</a>Triton now feelingly sings, that +lovesick sea-god: +<div class="poem" lang="la"> +<div class="line">Candida Leucothoe placet, et placet atra Melaene,</div> +<div class="line">Sed Galatea placet longe magis omnibus una.</div> +</div> +<div class="poem"> +<div class="line">Fair Leucothe, black Melene please me well,</div> +<div class="line">But Galatea doth by odds the rest excel.</div> +</div> +All the gracious elogies, metaphors, hyperbolical comparisons of the best +things in the world, the most glorious names; whatsoever, I say, is +pleasant, amiable, sweet, grateful, and delicious, are too little for her. +<div class="poem" lang="la"> +<div class="line">Phoebo pulchrior et sorore Phoebi.</div> +</div> +<div class="poem"> +<div class="line">His Phoebe is so fair, she is so bright,</div> +<div class="line">She dims the sun's lustre, and the moon's light.</div> +</div> +Stars, sun, moons, metals, sweet-smelling flowers, odours, perfumes, +colours, gold, silver, ivory, pearls, precious stones, snow, painted birds, +doves, honey, sugar, spice, cannot express her, <a href="#note5401">[5401]</a>so soft, so tender, so +radiant, sweet, so fair is she.—<span lang="la">Mollior cuniculi capillo</span>, &c. +<div class="poem" lang="la"> +<div class="line"><a href="#note5402">[5402]</a>Lydia bella, puelia candida,</div> +<div class="line">Quae bene superas lac, et lilium,</div> +<div class="line">Albamque simul rosam et rubicundam,</div> +<div class="line">Et expolitum ebur Indicum.</div> +</div> +<div class="poem"> +<div class="line">Fine Lydia, my mistress, white and fair,</div> +<div class="line">The milk, the lily do not thee come near;</div> +<div class="line">The rose so white, the rose so red to see,</div> +<div class="line">And Indian ivory comes short of thee.</div> +</div> +Such a description our English Homer makes of a fair lady +<div class="blackletter"> +<div class="line"><a href="#note5403">[5403]</a>That Emilia that was fairer to seen,</div> +<div class="line">Then is lily upon the stalk green:</div> +<div class="line">And fresher then May with flowers new,</div> +<div class="line">For with the rose colour strove her hue,</div> +<div class="line">I no't which was the fairer of the two.</div> +</div> +In this very phrase <a href="#note5404">[5404]</a>Polyphemus courts Galatea: +<div class="poem" lang="la"> +<div class="line">Candidior folio nivei Galatea ligustri,</div> +<div class="line">Floridior prato, longa procerior alno,</div> +<div class="line">Splendidior vitro, tenero lascivior haedo, &c.</div> +<div class="line">Mollior et cygni plumis, et lacte coacto.</div> +</div> +<div class="poem"> +<div class="line">Whiter Galet than the white withie-wind,</div> +<div class="line">Fresher than a field, higher than a tree,</div> +<div class="line">Brighter than glass, more wanton than a kid,</div> +<div class="line">Softer than swan's down, or ought that may be.</div> +</div> +So she admires him again, in that conceited dialogue of Lucian, which John +Secundus, an elegant Dutch modern poet, hath translated into verse. When +Doris and those other sea nymphs upbraided her with her ugly misshapen +lover, Polyphemus; she replies, they speak out of envy and malice, +<div class="poem" lang="la"> +<div class="line"><a href="#note5405">[5405]</a>Et plane invidia huc mera vos stimulare videtur.</div> +<div class="line">Quod non vos itidem ut me Polyphemus amet;</div> +</div> +Say what they could, he was a proper man. And as Heloise writ to her +sweetheart Peter Abelard, <span lang="la">Si me Augustus orbis imperator uxorem expeteret, +mallem tua esse meretrix quam orbis imperatrix</span>; she had rather be his +vassal, his quean, than the world's empress or queen.—<span lang="la">non si me Jupiter +ipse forte velit</span>,—she would not change her love for Jupiter himself. + +<p>To thy thinking she is a most loathsome creature; and as when a country +fellow discommended once that exquisite picture of Helen, made by Zeuxis, +<a href="#note5406">[5406]</a>for he saw no such beauty in it; Nichomachus a lovesick spectator +replied, <span lang="la">Sume tibi meos oculos et deam existimabis</span>, take mine eyes, and +thou wilt think she is a goddess, dote on her forthwith, count all her +vices virtues; her imperfections infirmities, absolute and perfect: if she +be flat-nosed, she is lovely; if hook-nosed, kingly; if dwarfish and +little, pretty; if tall, proper and man-like, our brave British Boadicea; +if crooked, wise; if monstrous, comely; her defects are no defects at all, +she hath no deformities. <span lang="la">Immo nec ipsum amicae stercus foetet</span>, though she +be nasty, fulsome, as Sostratus' bitch, or Parmeno's sow; thou hadst as +live have a snake in thy bosom, a toad in thy dish, and callest her witch, +devil, hag, with all the filthy names thou canst invent; he admires her on +the other side, she is his idol, lady, mistress, <a href="#note5407">[5407]</a>venerilla, queen, +the quintessence of beauty, an angel, a star, a goddess. +<div class="poem"> +<div class="line">Thou art my Vesta, thou my goddess art,</div> +<div class="line">Thy hallowed temple only is my heart.</div> +</div> +The fragrancy of a thousand courtesans is in her face: <a href="#note5408">[5408]</a><span lang="la">Nec pulchrae +effigies, haec Cypridis aut Stratonices</span>; 'tis not Venus' picture that, nor +the Spanish infanta's, as you suppose (good sir), no princess, or king's +daughter: no, no, but his divine mistress, forsooth, his dainty Dulcinia, +his dear Antiphila, to whose service he is wholly consecrate, whom he alone +adores. +<div class="poem" lang="la"> +<div class="line"><a href="#note5409">[5409]</a>Cui comparatus indecens erit pavo,</div> +<div class="line">Inamabilis sciurus, et frequens Phoenix.</div> +</div> +<div class="poem"> +<div class="line">To whom conferr'd a peacock's indecent,</div> +<div class="line">A squirrel's harsh, a phoenix too frequent.</div> +</div> +All the graces, veneries, elegancies, pleasures, attend her. He prefers her +before a myriad of court ladies. +<div class="poem"> +<div class="line"><a href="#note5410">[5410]</a>He that commends Phillis or Neraea,</div> +<div class="line">Or Amaryllis, or Galatea,</div> +<div class="line">Tityrus or Melibea, by your leave,</div> +<div class="line">Let him be mute, his love the praises have.</div> +</div> +Nay, before all the gods and goddesses themselves. So <a href="#note5411">[5411]</a>Quintus +Catullus admired his squint-eyed friend Roscius. +<div class="poem" lang="la"> +<div class="line">Pace mihi liceat (Coelestes) dicere vestra,</div> +<div class="line">Mortalis visus pulchrior esse Deo.</div> +</div> +<div class="poem"> +<div class="line">By your leave gentle Gods, this I'll say true,</div> +<div class="line">There's none of you that have so fair a hue.</div> +</div> +All the bombast epithets, pathetical adjuncts, incomparably fair, curiously +neat, divine, sweet, dainty, delicious, &c., pretty diminutives, <span lang="la">corculum, +suaviolum</span>, &c. pleasant names may be invented, bird, mouse, lamb, puss, +pigeon, pigsney, kid, honey, love, dove, chicken, &c. he puts on her. +<div class="poem" lang="la"> +<div class="line"><a href="#note5412">[5412]</a>Meum mel, mea suavitas, meum cor,</div> +<div class="line">Meum suaviolum, mei lepores,</div> +</div> +“my life, my light, my jewel, my glory,” <a href="#note5413">[5413]</a><span lang="la">Margareta speciosa, cujus +respectu omnia mundi pretiosa sordent</span>, my sweet Margaret, my sole delight +and darling. And as <a href="#note5414">[5414]</a>Rhodomant courted Isabella: +<div class="poem"> +<div class="line">By all kind words and gestures that he might,</div> +<div class="line">He calls her his dear heart, his sole beloved,</div> +<div class="line">His joyful comfort, and his sweet delight.</div> +<div class="line">His mistress, and his goddess, and such names,</div> +<div class="line">As loving knights apply to lovely dames.</div> +</div> +Every cloth she wears, every fashion pleaseth him above measure; her hand, +<span lang="la">O quales digitos, quos habet illa manus!</span> pretty foot, pretty coronets, +her sweet carriage, sweet voice, tone, O that pretty tone, her divine and +lovely looks, her every thing, lovely, sweet, amiable, and pretty, pretty, +pretty. Her very name (let it be what it will) is a most pretty, pleasing +name; I believe now there is some secret power and virtue in names, every +action, sight, habit, gesture; he admires, whether she play, sing, or +dance, in what tires soever she goeth, how excellent it was, how well it +became her, never the like seen or heard. <a href="#note5415">[5415]</a><span lang="la">Mille habet ornatus, +mille decenter habet.</span> Let her wear what she will, do what she will, say +what she will, <a href="#note5416">[5416]</a><span lang="la">Quicquid enim dicit, seu facit, omne decet</span>. He +applauds and admires everything she wears, saith or doth, +<div class="poem" lang="la"> +<div class="couplet"> +<div class="line"><a href="#note5417">[5417]</a>Illam quicquid agit, quoquo vestigia vertit,</div> +<div class="line">Composuit furtim subsequiturque decor;</div> +</div> +<div class="couplet"> +<div class="line">Seu solvit crines, fusis decet esse capillis,</div> +<div class="line">Seu compsit, comptis est reverenda comis.</div> +</div> +</div> +<div class="poem"> +<div class="couplet"> +<div class="line">Whate'er she doth, or whither e'er she go,</div> +<div class="line">A sweet and pleasing grace attends forsooth;</div> +</div> +<div class="couplet"> +<div class="line">Or loose, or bind her hair, or comb it up,</div> +<div class="line">She's to be honoured in what she doth.</div> +</div> +</div> +<a href="#note5418">[5418]</a><span lang="la">Vestem induitur, formosa est: exuitur, tota forma est</span>, let her be +dressed or undressed, all is one, she is excellent still, beautiful, fair, +and lovely to behold. Women do as much by men; nay more, far fonder, +weaker, and that by many parasangs. “Come to me my dear Lycias,” (saith +Musaeus in <a href="#note5419">[5419]</a>Aristaenetus) “come quickly sweetheart, all other men are +satyrs, mere clowns, blockheads to thee, nobody to thee.” Thy looks, words, +gestures, actions, &c., “are incomparably beyond all others.” Venus was +never so much besotted on her Adonis, Phaedra so delighted in Hippolitus, +Ariadne in Theseus, Thisbe in her Pyramus, as she is enamoured on her +Mopsus. +<div class="poem"> +<div class="line">Be thou the marigold, and I will be the sun,</div> +<div class="line">Be thou the friar, and I will be the nun.</div> +</div> +I could repeat centuries of such. Now tell me what greater dotage or +blindness can there be than this in both sexes? and yet their slavery is +more eminent, a greater sign of their folly than the rest. + +<p>They are commonly slaves, captives, voluntary servants, <span lang="la">Amator amicae +mancipium</span>, as <a href="#note5420">[5420]</a>Castilio terms him, his mistress' servant, her +drudge, prisoner, bondman, what not? “He composeth himself wholly to her +affections to please her, and, as Aemelia said, makes himself her lackey. +All his cares, actions, all his thoughts, are subordinate to her will and +commandment:” her most devote, obsequious, affectionate servant and vassal. +“For love” (as <a href="#note5421">[5421]</a>Cyrus in Xenophon well observed) “is a mere tyranny, +worse than any disease, and they that are troubled with it desire to be +free and cannot, but are harder bound than if they were in iron chains.” +What greater captivity or slavery can there be (as <a href="#note5422">[5422]</a>Tully +expostulates) than to be in love? “Is he a free man over whom a woman +domineers, to whom she prescribes laws, commands, forbids what she will +herself; that dares deny nothing she demands; she asks, he gives; she +calls, he comes; she threatens, he fears; <span lang="la">Nequissimum hunc servum puto</span>, I +account this man a very drudge.” And as he follows it, <a href="#note5423">[5423]</a>“Is this no +small servitude for an enamourite to be every hour combing his head, +stiffening his beard, perfuming his hair, washing his face with sweet +water, painting, curling, and not to come abroad but sprucely crowned, +decked, and apparelled?” Yet these are but toys in respect, to go to the +barber, baths, theatres, &c., he must attend upon her wherever she goes, +run along the streets by her doors and windows to see her, take all +opportunities, sleeveless errands, disguise, counterfeit shapes, and as +many forms as Jupiter himself ever took; and come every day to her house +(as he will surely do if he be truly enamoured) and offer her service, and +follow her up and down from room to room, as Lucretia's suitors did, he +cannot contain himself but he will do it, he must and will be where she is, +sit next her, still talking with her. <a href="#note5424">[5424]</a>“If I did but let my glove +fall by chance,” (as the said Aretine's Lucretia brags,) “I had one of my +suitors, nay two or three at once ready to stoop and take it up, and kiss +it, and with a low conge deliver it unto me; if I would walk, another was +ready to sustain me by the arm. A third to provide fruits, pears, plums, +cherries, or whatsoever I would eat or drink.” All this and much more he +doth in her presence, and when he comes home, as Troilus to his Cressida, +'tis all his meditation to recount with himself his actions, words, +gestures, what entertainment he had, how kindly she used him in such a +place, how she smiled, how she graced him, and that infinitely pleased him; +and then he breaks out, O sweet Areusa, O my dearest Antiphila, O most +divine looks, O lovely graces, and thereupon instantly he makes an epigram, +or a sonnet to five or seven tunes, in her commendation, or else he +ruminates how she rejected his service, denied him a kiss, disgraced him, +&c., and that as effectually torments him. And these are his exercises +between comb and glass, madrigals, elegies, &c., these his cogitations till +he see her again. But all this is easy and gentle, and the least part of +his labour and bondage, no hunter will take such pains for his game, fowler +for his sport, or soldier to sack a city, as he will for his mistress' +favour. +<div class="poem" lang="la"> +<div class="line"><a href="#note5425">[5425]</a>Ipsa comes veniam, neque me salebrosa movebunt</div> +<div class="line">Saxa, nec obliquo dente timendus aper.</div> +</div> +As Phaedra to Hippolitus. No danger shall affright, for if that be true the +poets feign, Love is the son of Mars and Venus; as he hath delights, +pleasures, elegances from his mother, so hath he hardness, valour, and +boldness from his father. And 'tis true that Bernard hath; <span lang="la">Amore nihil +mollius, nihil volentius</span>, nothing so boisterous, nothing so tender as +love. If once, therefore, enamoured, he will go, run, ride many a mile to +meet her, day and night, in a very dark night, endure scorching heat, cold, +wait in frost and snow, rain, tempest, till his teeth chatter in his head, +those northern winds and showers cannot cool or quench his flame of love. +<span lang="la">Intempesta nocte non deterretur</span>, he will, take my word, sustain hunger, +thirst, <span lang="la">Penetrabit omnia, perrumpet omnia</span>, “love will find out a way,” +through thick and thin he will to her, <span lang="la">Expeditissimi montes videntur omnes +tranabiles</span>, he will swim through an ocean, ride post over the Alps, +Apennines, or Pyrenean hills, +<div class="poem" lang="la"> +<div class="line"><a href="#note5426">[5426]</a>Ignem marisque fluctus, atque turbines</div> +<div class="line">Venti paratus est transire,———</div> +</div> +though it rain daggers with their points downward, light or dark, all is +one: (<span lang="la">Roscida per tenebras Faunus ad antra venit</span>), for her sweet sake he +will undertake Hercules's twelve labours, endure, hazard, &c., he feels it +not. <a href="#note5427">[5427]</a>“What shall I say,” saith Haedus, “of their great dangers they +undergo, single combats they undertake, how they will venture their lives, +creep in at windows, gutters, climb over walls to come to their +sweethearts,” (anointing the doors and hinges with oil, because they should +not creak, tread soft, swim, wade, watch, &c.), “and if they be surprised, +leap out at windows, cast themselves headlong down, bruising or breaking +their legs or arms, and sometimes loosing life itself,” as Calisto did for +his lovely Melibaea. Hear some of their own confessions, protestations, +complaints, proffers, expostulations, wishes, brutish attempts, labours in +this kind. Hercules served Omphale, put on an apron, took a distaff and +spun; Thraso the soldier was so submissive to Thais, that he was resolved +to do whatever she enjoined. <a href="#note5428">[5428]</a><span lang="la">Ego me Thaidi dedam; et faciam quod +jubet</span>, I am at her service. Philostratus in an epistle to his mistress, +<a href="#note5429">[5429]</a>“I am ready to die sweetheart if it be thy will; allay his thirst +whom thy star hath scorched and undone, the fountains and rivers deny no +man drink that comes; the fountain doth not say thou shalt not drink, nor +the apple thou shalt not eat, nor the fair meadow walk not in me, but thou +alone wilt not let me come near thee, or see thee, contemned and despised I +die for grief.” Polienus, when his mistress Circe did but frown upon him in +Petronius, drew his sword, and bade her <a href="#note5430">[5430]</a>kill, stab, or whip him to +death, he would strip himself naked, and not resist. Another will take a +journey to Japan, <span lang="la">Longae navigationis molestis non curans</span>: a third (if +she say it) will not speak a word for a twelvemonth's space, her command +shall be most inviolably kept: a fourth will take Hercules's club from him, +and with that centurion in the Spanish <a href="#note5431">[5431]</a>Caelestina, will kill ten men +for his mistress Areusa, for a word of her mouth he will cut bucklers in +two like pippins, and flap down men like flies, <span lang="la">Elige quo mortis genere +illum occidi cupis</span>? <a href="#note5432">[5432]</a>Galeatus of Mantua did a little more: for when +he was almost mad for love of a fair maid in the city, she, to try him +belike what he would do for her sake, bade him in jest leap into the river +Po if he loved her; he forthwith did leap headlong off the bridge and was +drowned. Another at Ficinum in like passion, when his mistress by chance +(thinking no harm I dare swear) bade him go hang, the next night at her +doors hanged himself. <a href="#note5433">[5433]</a>“Money” (saith Xenophon) “is a very acceptable +and welcome guest, yet I had rather give it my dear Clinia than take it of +others, I had rather serve him than command others, I had rather be his +drudge than take my ease, undergo any danger for his sake than live in +security. For I had rather see Clinia than all the world besides, and had +rather want the sight of all other things than him alone; I am angry with +the night and sleep that I may not see him, and thank the light and sun +because they show me my Clinia; I will run into the fire for his sake, and +if you did but see him, I know that you likewise would run with me.” So +Philostratus to his mistress, <a href="#note5434">[5434]</a>“Command me what you will, I will do +it; bid me go to sea, I am gone in an instant, take so many stripes, I am +ready, run through the fire, and lay down my life and soul at thy feet, 'tis +done.” So did. Aeolus to Juno. +<div class="poem" lang="la"> +<div class="line">———Tuus o regina quod optas</div> +<div class="line">Explorare labor, mihi jussa capescere fas est.</div> +</div> +<div class="poem"> +<div class="line">O queen it is thy pains to enjoin me still,</div> +<div class="line">And I am bound to execute thy will.</div> +</div> +And Phaedra to Hippolitus, +<div class="poem" lang="la"> +<div class="line">Me vel sororem Hippolite aut famulam voca,</div> +<div class="line">Famulamque potius, omne servitium feram.</div> +</div> +<div class="poem"> +<div class="line">O call me sister, call me servant, choose,</div> +<div class="line">Or rather servant, I am thine to use.</div> +</div> +<div class="poem" lang="la"> +<div class="line"><a href="#note5435">[5435]</a>Non me per altas ire si jubeas nives,</div> +<div class="line">Pigeat galatis ingredi Pindi jugis,</div> +<div class="line">Non si per ignes ire aut infesta agmina</div> +<div class="line">Cuncter, paratus <a href="#note5436">[5436]</a>ensibus pectus dare,</div> +<div class="line">Te tunc jubere, me decet jussa exequi.</div> +</div> +<div class="poem"> +<div class="line">It shall not grieve me to the snowy hills,</div> +<div class="line">Or frozen Pindus' tops forthwith to climb.</div> +<div class="line">Or run through fire, or through an army,</div> +<div class="line">Say but the word, for I am always thine.</div> +</div> +Callicratides in <a href="#note5437">[5437]</a>Lucian breaks out into this passionate speech, “O +God of Heaven, grant me this life for ever to sit over against my mistress, +and to hear her sweet voice, to go in and out with her, to have every other +business common with her; I would labour when she labours; sail when she +sails; he that hates her should hate me; and if a tyrant kill her, he +should kill me; if she should die, I would not live, and one grave should +hold us both.” <a href="#note5438">[5438]</a><span lang="la">Finiet illa meos moriens morientis amores</span>. +Abrocomus in <a href="#note5439">[5439]</a>Aristaenetus makes the like petition for his Delphia, +—<a href="#note5440">[5440]</a><span lang="la">Tecum vivere amem, tecum obeam lubens</span>. “I desire to live with +thee, and I am ready to die with thee.” 'Tis the same strain which +Theagines used to his Chariclea, “so that I may but enjoy thy love, let me +die presently:” Leander to his Hero, when he besought the sea waves to let +him go quietly to his love, and kill him coming back. <a href="#note5441">[5441]</a><span lang="la">Parcite dum +propero, mergite dum redeo</span>. “Spare me whilst I go, drown me as I return.” +'Tis the common humour of them all, to contemn death, to wish for death, to +confront death in this case, <span lang="la">Quippe queis nec fera, nec ignis, neque +praecipitium, nec fretum, nec ensis, neque laqueus gravia videntur</span>; “'Tis +their desire” (saith Tyrius) “to die.” +<div class="poem" lang="la"> +<div class="line">Haud timet mortem, cupit ire in ipsos</div> +<div class="line">———obvius enses.</div> +</div> +“He does not fear death, he desireth such upon the very swords.” Though a +thousand dragons or devils keep the gates, Cerberus himself, Scyron and +Procrastes lay in wait, and the way as dangerous, as inaccessible as hell, +through fiery flames and over burning coulters, he will adventure for all +this. And as <a href="#note5442">[5442]</a>Peter Abelard lost his testicles for his Heloise, he +will I say not venture an incision, but life itself. For how many gallants +offered to lose their lives for a night's lodging with Cleopatra in those +days! and in the hour or moment of death, 'tis their sole comfort to +remember their dear mistress, as <a href="#note5443">[5443]</a>Zerbino slain in France, and +Brandimart in Barbary; as Arcite did his Emily. +<div class="blackletter"> +<div class="line"><a href="#note5444">[5444]</a>———when he felt death,</div> +<div class="line">Dusked been his eyes, and faded is his breath</div> +<div class="line">But on his lady yet casteth he his eye,</div> +<div class="line">His last word was, mercy Emely,</div> +<div class="line">His spirit chang'd, and out went there,</div> +<div class="line">Whether I cannot tell, ne where.</div> +</div> +<a href="#note5445">[5445]</a>When Captain Gobrius by an unlucky accident had received his death's +wound, <span lang="la">heu me miserum exclamat</span>, miserable man that I am, (instead of +other devotions) he cries out, shall I die before I see my sweetheart +Rhodanthe? <span lang="la">Sic amor mortem</span>, (saith mine author) <span lang="la">aut quicquid humanitus +accidit, aspernatur</span>, so love triumphs, contemns, insults over death +itself. Thirteen proper young men lost their lives for that fair +Hippodamias' sake, the daughter of Onomaus, king of Elis: when that hard +condition was proposed of death or victory, they made no account of it, but +courageously for love died, till Pelops at last won her by a sleight. +<a href="#note5446">[5446]</a>As many gallants desperately adventured their dearest blood for +Atalanta, the daughter of Schenius, in hope of marriage, all vanquished and +overcame, till Hippomenes by a few golden apples happily obtained his suit. +Perseus, of old, fought with a sea monster for Andromeda's sake; and our +St. George freed the king's daughter of Sabea (the golden legend is mine +author) that was exposed to a dragon, by a terrible combat. Our knights +errant, and the Sir Lancelots of these days, I hope will adventure as much +for ladies' favours, as the Squire of Dames, Knight of the Sun, Sir Bevis +of Southampton, or that renowned peer, +<div class="poem"> +<div class="line"><a href="#note5447">[5447]</a>Orlando, who long time had loved dear</div> +<div class="line">Angelica the fair, and for her sake</div> +<div class="line">About the world in nations far and near,</div> +<div class="line">Did high attempts perform and undertake;</div> +</div> +he is a very dastard, a coward, a block and a beast, that will not do as +much, but they will sure, they will; for it is an ordinary thing for these +inamoratos of our time to say and do more, to stab their arms, carouse in +blood, <a href="#note5448">[5448]</a>or as that Thessalian Thero, that bit off his own thumb, +<span lang="la">provocans rivalem ad hoc aemulandum</span>, to make his co-rival do as much. 'Tis +frequent with them to challenge the field for their lady and mistress' +sake, to run a tilt, +<div class="poem"> +<div class="line"><a href="#note5449">[5449]</a>That either bears (so furiously they meet)</div> +<div class="line">The other down under the horses' feet,</div> +</div> +and then up and to it again, +<div class="poem"> +<div class="line">And with their axes both so sorely pour,</div> +<div class="line">That neither plate nor mail sustain'd the stour,</div> +<div class="line">But riveld wreak like rotten wood asunder,</div> +<div class="line">And fire did flash like lightning after thunder;</div> +</div> +and in her quarrel, to fight so long <a href="#note5450">[5450]</a>“till their headpiece, +bucklers be all broken, and swords hacked like so many saws,” for they must +not see her abused in any sort, 'tis blasphemy to speak against her, a +dishonour without all good respect to name her. 'Tis common with these +creatures, to drink <a href="#note5451">[5451]</a>healths upon their bare knees, though it were a +mile to the bottom, no matter of what mixture, off it comes. If she bid +them they will go barefoot to Jerusalem, to the great Cham's court, <a href="#note5452">[5452]</a> +to the East Indies, to fetch her a bird to wear in her hat: and with Drake +and Candish sail round about the world for her sweet sake, <span lang="la">adversis +ventis</span>, serve twice seven years, as Jacob did for Rachel; do as much as +<a href="#note5453">[5453]</a>Gesmunda, the daughter of Tancredus, prince of Salerna, did for +Guisardus, her true love, eat his heart when he died; or as Artemisia drank +her husband's bones beaten to powder, and so bury him in herself, and +endure more torments than Theseus or Paris. <span lang="la">Et his colitur Venus magis +quam thure, et victimis</span>, with such sacrifices as these (as <a href="#note5454">[5454]</a> +Aristaenetus holds) Venus is well pleased. Generally they undertake any +pain, any labour, any toil, for their mistress' sake, love and admire a +servant, not to her alone, but to all her friends and followers, they hug +and embrace them for her sake; her dog, picture, and everything she wears, +they adore it as a relic. If any man come from her, they feast him, reward +him, will not be out of his company, do him all offices, still remembering, +still talking of her: +<div class="poem" lang="la"> +<div class="line"><a href="#note5455">[5455]</a>Nam si abest quod ames, praesto simulacra tamen sunt</div> +<div class="line">Illius, et nomen dulce observatur ad aures.</div> +</div> + +<p>The very carrier that comes from him to her is a most welcome guest; and if +he bring a letter, she will read it twenty times over, and as <a href="#note5456">[5456]</a> +Lucretia did by Euryalus, “kiss the letter a thousand times together, and +then read it:” And <a href="#note5457">[5457]</a>Chelidonia by Philonius, after many sweet kisses, +put the letter in her bosom, +<div class="poem"> +<div class="line">And kiss again, and often look thereon,</div> +<div class="line">And stay the messenger that would be gone:</div> +</div> +And asked many pretty questions, over and over again, as how he looked, +what he did, and what he said? In a word, +<div class="poem" lang="la"> +<div class="line"><a href="#note5458">[5458]</a>Vult placere sese amicae, vult mihi, vult pedissequae,</div> +<div class="line">Vult famulis, vult etiam ancillis, et catulo meo.</div> +</div> +<div class="poem"> +<div class="line">He strives to please his mistress, and her maid,</div> +<div class="line">Her servants, and her dog, and's well apaid.</div> +</div> +If he get any remnant of hers, a busk-point, a feather of her fan, a +shoe-tie, a lace, a ring, a bracelet of hair, +<div class="poem" lang="la"> +<div class="line"><a href="#note5459">[5459]</a>Pignusque direptum lacertis;</div> +<div class="line">Aut digito male pertinaci,</div> +</div> +he wears it for a favour on his arm, in his hat, finger, or next his heart. +Her picture he adores twice a day, and for two hours together will not look +off it; as Laodamia did by Protesilaus, when he went to war, <a href="#note5460">[5460]</a>“'sit +at home with his picture before her;' a garter or a bracelet of hers is +more precious than any saint's relic,” he lays it up in his casket, (O +blessed relic) and every day will kiss it: if in her presence, his eye is +never off her, and drink he will where she drank, if it be possible, in +that very place, &c. If absent, he will walk in the walk, sit under that +tree where she did use to sit, in that bower, in that very seat,—<span lang="la">et +foribus miser oscula figit</span>, <a href="#note5461">[5461]</a>many years after sometimes, though she +be far distant and dwell many miles off, he loves yet to walk that way +still, to have his chamber-window look that way: to walk by that river's +side, which (though far away) runs by the house where she dwells, he loves +the wind blows to that coast. +<div class="poem" lang="la"> +<div class="line"><a href="#note5462">[5462]</a>O quoties dixi Zephyris properantibus illuc,</div> +<div class="line">Felices pulchram visuri Amaryllada venti.</div> +</div> +<div class="poem"> +<div class="line">O happy western winds that blow that way,</div> +<div class="line">For you shall see my love's fair face to day.</div> +</div> +He will send a message to her by the wind. +<div class="poem" lang="la"> +<div class="line"><a href="#note5463">[5463]</a>Vos aurae Alpinae, placidis de montibus aurae,</div> +<div class="line">Haec illi portate,———</div> +</div> +<a href="#note5464">[5464]</a>he desires to confer with some of her acquaintance, for his heart is +still with her, <a href="#note5465">[5465]</a>to talk of her, admiring and commending her, +lamenting, moaning, wishing himself anything for her sake, to have +opportunity to see her, O that he might but enjoy her presence! So did +Philostratus to his mistress, <a href="#note5466">[5466]</a>“O happy ground on which she treads, +and happy were I if she would tread upon me. I think her countenance would +make the rivers stand, and when she comes abroad, birds will sing and come +about her.” +<div class="poem" lang="la"> +<div class="line">Ridebunt valles, ridebunt obvia Tempe,</div> +<div class="line">In florem viridis protinus ibi humus.</div> +</div> +<div class="poem"> +<div class="line">The fields will laugh, the pleasant valleys burn,</div> +<div class="line">And all the grass will into flowers turn.</div> +</div> +<span lang="la">Omnis Ambrosiam spirabit aura</span>. <a href="#note5467">[5467]</a>“When she is in the meadow, she is +fairer than any flower, for that lasts but for a day, the river is +pleasing, but it vanisheth on a sudden, but thy flower doth not fade, thy +stream is greater than the sea. If I look upon the heaven, methinks I see +the sun fallen down to shine below, and thee to shine in his place, whom I +desire. If I look upon the night, methinks I see two more glorious stars, +Hesperus and thyself.” A little after he thus courts his mistress, <a href="#note5468">[5468]</a> +“If thou goest forth of the city, the protecting gods that keep the town +will run after to gaze upon thee: if thou sail upon the seas, as so many +small boats, they will follow thee: what river would not run into the sea?” +Another, he sighs and sobs, swears he hath <span lang="la">Cor scissum</span>, a heart bruised +to powder, dissolved and melted within him, or quite gone from him, to his +mistress' bosom belike, he is in an oven, a salamander in the fire, so +scorched with love's heat; he wisheth himself a saddle for her to sit on, a +posy for her to smell to, and it would not grieve him to be hanged, if he +might be strangled in her garters: he would willingly die tomorrow, so +that she might kill him with her own hands. <a href="#note5469">[5469]</a>Ovid would be a flea, a +gnat, a ring, Catullus a sparrow, +<div class="poem" lang="la"> +<div class="line"><a href="#note5470">[5470]</a>O si tecum ludere sicut ipsa possem,</div> +<div class="line">Et tristes animi levare curas.</div> +</div> +<a href="#note5471">[5471]</a>Anacreon, a glass, a gown, a chain, anything, +<div class="poem" lang="la"> +<div class="line">Sed speculum ego ipse fiam,</div> +<div class="line">Ut me tuum usque cernas,</div> +<div class="line">Et vestis ipse fiam,</div> +<div class="line">Ut me tuum usque gestes.</div> +<div class="line">Mutari et opto in undam,</div> +<div class="line">Lavem tuos ut artus,</div> +<div class="line">Nardus puella fiam,</div> +<div class="line">Ut ego teipsum inungam,</div> +<div class="line">Sim fascia in papillis,</div> +<div class="line">Tuo et monile collo.</div> +<div class="line">Fiamque calceus, me</div> +<div class="line">Saltem ut pede usque calces.</div> +</div> +<div class="poem"> +<div class="line"><a href="#note5472">[5472]</a>But I a looking-glass would be,</div> +<div class="line">Still to be look'd upon by thee,</div> +<div class="line">Or I, my love, would be thy gown,</div> +<div class="line">By thee to be worn up and down;</div> +<div class="line">Or a pure well full to the brims,</div> +<div class="line">That I might wash thy purer limbs:</div> +<div class="line">Or, I'd be precious balm to 'noint,</div> +<div class="line">With choicest care each choicest joint;</div> +<div class="line">Or, if I might, I would be fain</div> +<div class="line">About thy neck thy happy chain,</div> +<div class="line">Or would it were my blessed hap</div> +<div class="line">To be the lawn o'er thy fair pap.</div> +<div class="line">Or would I were thy shoe, to be</div> +<div class="line">Daily trod upon by thee.</div> +</div> +O thrice happy man that shall enjoy her: as they that saw Hero in Museus, +and <a href="#note5473">[5473]</a>Salmacis to Hermaphroditus, +<div class="poem" lang="la"> +<div class="line"><a href="#note5474">[5474]</a>———Felices mater, &c. felix nutrix.—</div> +<div class="line">Sed longe cunctis, longeque beatior ille,</div> +<div class="line">Quem fructu sponsi et socii dignabere lecti.</div> +</div> +The same passion made her break out in the comedy, <a href="#note5475">[5475]</a><span lang="la">Nae illae +fortunatae, sunt quae cum illo cubant</span>, “happy are his bedfellows;” and as +she said of Cyprus, <a href="#note5476">[5476]</a><span lang="la">Beata quae illi uxor futura esset</span>, blessed is +that woman that shall be his wife, nay, thrice happy she that shall enjoy +him but a night. <a href="#note5477">[5477]</a><span lang="la">Una nox Jovis sceptro aequiparanda</span>, such a night's +lodging is worth Jupiter's sceptre. +<div class="poem" lang="la"> +<div class="line"><a href="#note5478">[5478]</a>Qualis nox erit illa, dii, deaeque,</div> +<div class="line">Quam mollis thorus?</div> +</div> +“O what a blissful night would it be, how soft, how sweet a bed!” She will +adventure all her estate for such a night, for a nectarean, a balsam kiss +alone. +<div class="poem" lang="la"> +<div class="line"><a href="#note5479">[5479]</a>Qui te videt beatus est,</div> +<div class="line">Beatior qui te audiet,</div> +<div class="line">Qui te potitur est Deus.</div> +</div> +The sultan of Sana's wife in Arabia, when she had seen Vertomannus, that +comely traveller, lamented to herself in this manner, <a href="#note5480">[5480]</a>“O God, thou +hast made this man whiter than the sun, but me, mine husband, and all my +children black; I would to God he were my husband, or that I had such a +son;” she fell a weeping, and so impatient for love at last, that (as +Potiphar's wife did by Joseph) she would have had him gone in with her, she +sent away Gazella, Tegeia, Galzerana, her waiting-maids, loaded him with +fair promises and gifts, and wooed him with all the rhetoric she could,— +<span lang="la">extremum hoc miserae da munus amanti</span>, “grant this last request to a +wretched lover.” But when he gave not consent, she would have gone with +him, and left all, to be his page, his servant, or his lackey, <span lang="la">Certa sequi +charum corpus ut umbra solet</span>, so that she might enjoy him, threatening +moreover to kill herself, &c. Men will do as much and more for women, spend +goods, lands, lives, fortunes; kings will leave their crowns, as King John +for Matilda the nun at Dunmow. +<div class="poem"> +<div class="line"><a href="#note5481">[5481]</a>But kings in this yet privileg'd may be,</div> +<div class="line">I'll be a monk so I may live with thee.</div> +</div> +The very Gods will endure any shame (<span lang="la">atque aliquis de diis non tristibus +inquit</span>, &c.) be a spectacle as Mars and Venus were, to all the rest; so +did Lucian's Mercury wish, and peradventure so dost thou. They will +adventure their lives with alacrity —<a href="#note5482">[5482]</a><span lang="la">pro qua non metuam mori</span>—nay +more, <span lang="la">pro qua non metuam bis mori</span>, I will die twice, nay, twenty times +for her. If she die, there's no remedy, they must die with her, they cannot +help it. A lover in Calcagninus, wrote this on his darling's tomb, +<div class="poem" lang="la"> +<div class="line">Quincia obiit, sed non Quincia sola obiit,</div> +<div class="line">Quincia obiit, sed cum Quincia et ipse obii;</div> +<div class="line">Risus obit, obit gratia, lusus obit.</div> +<div class="line">Nec mea nunc anima in pectore, at in tumulo est.</div> +</div> +<div class="poem"> +<div class="line">Quincia my dear is dead, but not alone,</div> +<div class="line">For I am dead, and with her I am gone:</div> +<div class="line">Sweet smiles, mirth, graces, all with her do rest,</div> +<div class="line">And my soul too, for 'tis not in my breast.</div> +</div> +How many doting lovers upon the like occasion might say the same? But these +are toys in respect, they will hazard their very souls for their mistress' +sake. +<div class="poem" lang="la"> +<div class="line">Atque aliquis interjuvenes miratus est, et verbum dixit,</div> +<div class="line">Non ego in caelo cuperem Deus esse,</div> +<div class="line">Nostram uxorem habens domi Hero.</div> +</div> +<div class="poem"> +<div class="couplet"> +<div class="line">One said, to heaven would I not</div> +<div class="line">desire at all to go,</div> +</div> +<div class="couplet"> +<div class="line">If that at mine own house I had</div> +<div class="line">such a fine wife as Hero.</div> +</div> +</div> +Venus forsook heaven for Adonis' sake,—<a href="#note5483">[5483]</a><span lang="la">caelo praefertur Adonis</span>. Old +Janivere, in Chaucer, thought when he had his fair May he should never go +to heaven, he should live so merrily here on earth; had I such a mistress, +he protests, +<div class="poem" lang="la"> +<div class="line"><a href="#note5484">[5484]</a>Caelum diis ego non suum inviderem,</div> +<div class="line">Sed sortem mihi dii meam inviderent.</div> +</div> +<div class="poem"> +<div class="line">I would not envy their prosperity,</div> +<div class="line">The gods should envy my felicity.</div> +</div> +Another as earnestly desires to behold his sweetheart he will adventure and +leave all this, and more than this to see her alone. +<div class="poem" lang="la"> +<div class="line"><a href="#note5485">[5485]</a>Omnia quae patior mala si pensare velit fors,</div> +<div class="line">Una aliqua nobis prosperitate, dii</div> +<div class="line">Hoc precor, ut faciant, faciant me cernere coram,</div> +<div class="line">Cor mihi captivum quae tenet hocce, deam.</div> +</div> +<div class="poem"> +<div class="line">If all my mischiefs were recompensed</div> +<div class="line">And God would give we what I requested,</div> +<div class="line">I would my mistress' presence only seek,</div> +<div class="line">Which doth mine heart in prison captive keep.</div> +</div> +But who can reckon upon the dotage, madness, servitude and blindness, the +foolish phantasms and vanities of lovers, their torments, wishes, idle +attempts? + +<p>Yet for all this, amongst so many irksome, absurd, troublesome symptoms, +inconveniences, fantastical fits and passions which are usually incident +to such persons, there be some good and graceful qualities in lovers, which +this affection causeth. “As it makes wise men fools, so many times it makes +fools become wise; <a href="#note5486">[5486]</a>it makes base fellows become generous, cowards +courageous,” as Cardan notes out of Plutarch; “covetous, liberal and +magnificent; clowns, civil; cruel, gentle; wicked, profane persons, to +become religious; slovens, neat; churls, merciful; and dumb dogs, eloquent; +your lazy drones, quick and nimble.” <span lang="la">Feras mentes domat cupido</span>, that +fierce, cruel and rude Cyclops Polyphemus sighed, and shed many a salt tear +for Galatea's sake. No passion causeth greater alterations, or more +vehement of joy or discontent. Plutarch. <span class="cite">Sympos. lib. 5. quaest. 1</span>, <a href="#note5487">[5487]</a> +saith, “that the soul of a man in love is full of perfumes and sweet +odours, and all manner of pleasing tones and tunes, insomuch that it is +hard to say (as he adds) whether love do mortal men more harm than good.” +It adds spirits and makes them, otherwise soft and silly, generous and +courageous, <a href="#note5488">[5488]</a><span lang="la">Audacem faciebat amor</span>. Ariadne's love made Theseus so +adventurous, and Medea's beauty Jason so victorious; <span lang="la">expectorat amor +timorem</span>. <a href="#note5489">[5489]</a>Plato is of opinion that the love of Venus made Mars so +valorous. “A young man will be much abashed to commit any foul offence that +shall come to the hearing or sight of his mistress.” As <a href="#note5490">[5490]</a>he that +desired of his enemy now dying, to lay him with his face upward, <span lang="la">ne +amasius videret eum a tergo vulneratum</span>, lest his sweetheart should say he +was a coward. “And if it were <a href="#note5491">[5491]</a>possible to have an army consist of +lovers, such as love, or are beloved, they would be extraordinary valiant +and wise in their government, modesty would detain them from doing amiss, +emulation incite them to do that which is good and honest, and a few of +them would overcome a great company of others.” There is no man so +pusillanimous, so very a dastard, whom love would not incense, make of a +divine temper, and an heroical spirit. As he said in like case, <a href="#note5492">[5492]</a> +<span lang="la">Tota ruat caeli moles, non terreor</span>, &c. Nothing can terrify, nothing can +dismay them. But as Sir Blandimor and Paridel, those two brave fairy +knights, fought for the love of fair Florimel in presence— +<div class="poem"> +<div class="line"><a href="#note5493">[5493]</a>And drawing both their swords with rage anew,</div> +<div class="line">Like two mad mastives each other slew,</div> +<div class="line">And shields did share, and males did rash, and helms did hew;</div> +<div class="line">So furiously each other did assail,</div> +<div class="line">As if their souls at once they would have rent,</div> +<div class="line">Out of their breasts, that streams of blood did trail</div> +<div class="line">Adown as if their springs of life were spent,</div> +<div class="line">That all the ground with purple blood was sprent,</div> +<div class="line">And all their armour stain'd with bloody gore,</div> +<div class="line">Yet scarcely once to breath would they relent.</div> +<div class="line">So mortal was their malice and so sore,</div> +<div class="line">That both resolved (than yield) to die before.</div> +</div> +Every base swain in love will dare to do as much for his dear mistress' +sake. He will fight and fetch, <a href="#note5494">[5494]</a>Argivum Clypeum, that famous buckler +of Argos, to do her service, adventure at all, undertake any enterprise. +And as Serranus the Spaniard, then Governor of Sluys, made answer to +Marquess Spinola, if the enemy brought 50,000 devils against him he would +keep it. The nine worthies, Oliver and Rowland, and forty dozen of peers +are all in him, he is all mettle, armour of proof, more than a man, and in +this case improved beyond himself. For as <a href="#note5495">[5495]</a>Agatho contends, a true +lover is wise, just, temperate, and valiant. <a href="#note5496">[5496]</a>“I doubt not, +therefore, but if a man had such an army of lovers” (as Castilio supposeth) +“he might soon conquer all the world, except by chance he met with such +another army of inamoratos to oppose it.” <a href="#note5497">[5497]</a>For so perhaps they might +fight as that fatal dog and fatal hare in the heavens, course one another +round, and never make an end. Castilio thinks Ferdinand King of Spain would +never have conquered Granada, had not Queen Isabel and her ladies been +present at the siege: <a href="#note5498">[5498]</a>“It cannot be expressed what courage the +Spanish knights took, when the ladies were present, a few Spaniards +overcame a multitude of Moors.” They will undergo any danger whatsoever, as +Sir Walter Manny in Edward the Third's time, stuck full of ladies' favours, +fought like a dragon. For <span lang="la">soli amantes</span>, as <a href="#note5499">[5499]</a>Plato holds, <span lang="la">pro +amicis mori appetunt</span>, only lovers will die for their friends, and in their +mistress' quarrel. And for that cause he would have women follow the camp, +to be spectators and encouragers of noble actions: upon such an occasion, +the <a href="#note5500">[5500]</a>Squire of Dames himself, Sir Lancelot or Sir Tristram, Caesar, or +Alexander, shall not be more resolute or go beyond them. + +<p>Not courage only doth love add, but as I said, subtlety, wit, and many +pretty devices, <a href="#note5501">[5501]</a><span lang="la">Namque dolos inspirat amor, fraudesque ministrat</span>, +<a href="#note5502">[5502]</a>Jupiter in love with Leda, and not knowing how to compass his +desire, turned himself into a swan, and got Venus to pursue him in the +likeness of an eagle; which she doing, for shelter, he fled to Leda's lap, +<span lang="la">et in ejus gremio se collocavit</span>, Leda embraced him, and so fell fast +asleep, <span lang="la">sed dormientem Jupiter compressit</span>, by which means Jupiter had his +will. Infinite such tricks love can devise, such fine feats in abundance, +with wisdom and wariness, <a href="#note5503">[5503]</a><span lang="la">quis fallere possit amantem</span>. All manner +of civility, decency, compliment and good behaviour, <span lang="la">plus solis et +leporis</span>, polite graces and merry conceits. Boccaccio hath a pleasant tale +to this purpose, which he borrowed from the Greeks, and which Beroaldus +hath turned into Latin, Bebelius in verse, of Cymon and Iphigenia. This +Cymon was a fool, a proper man of person, and the governor of Cyprus' son. +but a very ass, insomuch that his father being ashamed of him, sent him to +a farmhouse he had in the country, to be brought up. Where by chance, as +his manner was, walking alone, he espied a gallant young gentlewoman, named +Iphigenia, a burgomaster's daughter of Cyprus, with her maid, by a brook +side in a little thicket, fast asleep in her smock, where she had newly +bathed herself: “When <a href="#note5504">[5504]</a>Cymon saw her, he stood leaning on his staff, +gaping on her immovable, and in amaze;” at last he fell so far in love +with the glorious object, that he began to rouse himself up, to bethink +what he was, would needs follow her to the city, and for her sake began to +be civil, to learn to sing and dance, to play on instruments, and got all +those gentlemanlike qualities and compliments in a short space, which his +friends were most glad of. In brief, he became, from an idiot and a clown, +to be one of the most complete gentlemen in Cyprus, did many valorous +exploits, and all for the love of mistress Iphigenia. In a word, I may say +thus much of them all, let them be never so clownish, rude and horrid, +Grobians and sluts, if once they be in love they will be most neat and +spruce; for, <a href="#note5505">[5505]</a><span lang="la">Omnibus rebus, et nitidis nitoribus antevenit amor</span>, +they will follow the fashion, begin to trick up, and to have a good opinion +of themselves, <span lang="la">venustatem enim mater Venus</span>; a ship is not so long a +rigging as a young gentlewoman a trimming up herself against her sweetheart +comes. A painter's shop, a flowery meadow, no so gracious aspect in +nature's storehouse as a young maid, <span lang="la">nubilis puella</span>, a Novitsa or +Venetian bride, that looks for a husband, or a young man that is her +suitor; composed looks, composed gait, clothes, gestures, actions, all +composed; all the graces, elegances in the world are in her face. Their +best robes, ribands, chains, jewels, lawns, linens, laces, spangles, must +come on, <a href="#note5506">[5506]</a><span lang="la">praeter quam res patitur student elegantiae</span>, they are +beyond all measure coy, nice, and too curious on a sudden; 'tis all their +study, all their business, how to wear their clothes neat, to be polite and +terse, and to set out themselves. No sooner doth a young man see his +sweetheart coming, but he smugs up himself, pulls up his cloak now fallen +about his shoulders, ties his garters, points, sets his band, cuffs, slicks +his hair, twires his beard, &c. When Mercury was to come before his +mistress, +<div class="poem" lang="la"> +<div class="line"><a href="#note5507">[5507]</a>———Chlamydemque ut pendeat apte</div> +<div class="line">Collocat, ut limbus totumque appareat aurum.</div> +</div> +<div class="poem"> +<div class="line">He put his cloak in order, that the lace.</div> +<div class="line">And hem, and gold-work, all might have his grace.</div> +</div> + +<p>Salmacis would not be seen of Hermaphroditus, till she had spruced up +herself first, +<div class="poem" lang="la"> +<div class="line"><a href="#note5508">[5508]</a>Nec tamen ante adiit, etsi properabat adire,</div> +<div class="line">Quam se composuit, quam circumspexit amictus,</div> +<div class="line">Et finxit vultum, et meruit formosa videri.</div> +</div> +<div class="poem"> +<div class="line">Nor did she come, although 'twas her desire,</div> +<div class="line">Till she compos'd herself, and trimm'd her tire,</div> +<div class="line">And set her looks to make him to admire.</div> +</div> + +<p>Venus had so ordered the matter, that when her son <a href="#note5509">[5509]</a>Aeneas was to +appear before Queen Dido, he was +<div class="poem" lang="la"> +<div class="line">(Os humerosque deo similis (namque ipsa decoram</div> +<div class="line">Caesariem nato genetrix, lumenque juventae</div> +<div class="line">Purpureum et laetos oculis afflarat honores.)</div> +</div> +like a god, for she was the tire-woman herself, to set him out with all +natural and artificial impostures. As mother Mammea did her son +Heliogabalus, new chosen emperor, when he was to be seen of the people +first. When the hirsute cyclopical Polyphemus courted Galatea; +<div class="poem" lang="la"> +<div class="line"><a href="#note5510">[5510]</a>Jamque tibi formae, jamque est tibi cura placendi,</div> +<div class="line">Jam rigidos pectis rastris Polypheme capillos,</div> +<div class="line">Jam libet hirsutam tibi falce recidere barbam,</div> +<div class="line">Et spectare feros in aqua et componere vultus.</div> +</div> +<div class="poem"> +<div class="line">And then he did begin to prank himself,</div> +<div class="line">To plait and comb his head, and beard to shave,</div> +<div class="line">And look his face i' th' water as a glass,</div> +<div class="line">And to compose himself for to be brave.</div> +</div> +He was upon a sudden now spruce and keen, as a new ground hatchet. He now +began to have a good opinion of his own features and good parts, now to be a gallant. +<div class="poem" lang="la"> +<div class="line">Jam Galatea veni, nec munera despice nostra,</div> +<div class="line">Certe ego me novi, liquidaque in imagine vidi</div> +<div class="line">Nuper aquae, placuitque mihi mea forma videnti.</div> +</div> +<div class="poem"> +<div class="line">Come now, my Galatea, scorn me not,</div> +<div class="line">Nor my poor presents; for but yesterday</div> +<div class="line">I saw myself i' th' water, and methought</div> +<div class="line">Full fair I was, then scorn me not I say.</div> +</div> +<div class="poem" lang="la"> +<div class="line"><a href="#note5511">[5511]</a>Non sum adeo informis, nuper me in littore vidi,</div> +<div class="line">Cum placidum ventis staret mare———</div> +</div> +<p>'Tis the common humour of all suitors to trick up themselves, to be +prodigal in apparel, <span lang="la">pure lotus</span>, neat, combed, and curled, with powdered +hair, <span lang="la">comptus et calimistratus</span>, with a long love-lock, a flower in his +ear, perfumed gloves, rings, scarves, feathers, points, &c. as if he were a +prince's Ganymede, with everyday new suits, as the fashion varies; going as +if he trod upon eggs, as Heinsius writ to Primierus, <a href="#note5512">[5512]</a>“if once he be +besotten on a wench, he must like awake at nights, renounce his book, sigh +and lament, now and then weep for his hard hap, and mark above all things +what hats, bands, doublets, breeches, are in fashion, how to cut his beard, +and wear his locks, to turn up his mustachios, and curl his head, prune his +pickedevant, or if he wear it abroad, that the east side be correspondent +to the west;” he may be scoffed at otherwise, as Julian that apostate +emperor was for wearing a long hirsute goatish beard, fit to make ropes +with, as in his Mysopogone, or that apologetical oration he made at Antioch +to excuse himself, he doth ironically confess, it hindered his kissing, +<span lang="la">nam non licuit inde pura puris, eoque suavioribus labra labris adjungere</span>, +but he did not much esteem it, as it seems by the sequel, <span lang="la">de accipiendis +dandisve osculis non laboro</span>, yet (to follow mine author) it may much +concern a young lover, he must be more respectful in this behalf, “he must +be in league with an excellent tailor, barber,” +<div class="poem" lang="la"> +<div class="line"><a href="#note5513">[5513]</a>Tonsorem pucrum sed arte talem,</div> +<div class="line">Qualis nec Thalamis fuit Neronis;</div> +</div> +“have neat shoe-ties, points, garters, speak in print, walk in print, eat +and drink in print, and that which is all in all, he must be mad in print.” + +<p>Amongst other good qualities an amorous fellow is endowed with, he must +learn to sing and dance, play upon some instrument or other, as without all +doubt he will, if he be truly touched with this loadstone of love. For as +<a href="#note5514">[5514]</a>Erasmus hath it, <span lang="la">Musicam docet amor et Poesia</span>, love will make them +musicians, and to compose ditties, madrigals, elegies, love sonnets, and +sing them to several pretty tunes, to get all good qualities may be had. +<a href="#note5515">[5515]</a>Jupiter perceived Mercury to be in love with Philologia, because he +learned languages, polite speech, (for Suadela herself was Venus' daughter, +as some write) arts and sciences, <span lang="la">quo virgini placeret</span>, all to ingratiate +himself, and please his mistress. 'Tis their chiefest study to sing, dance; +and without question, so many gentlemen and gentlewomen would not be so +well qualified in this kind, if love did not incite them. <a href="#note5516">[5516]</a>“Who,” +saith Castilio, “would learn to play, or give his mind to music, learn to +dance, or make so many rhymes, love-songs, as most do, but for women's +sake, because they hope by that means to purchase their good wills, and win +their favour?” We see this daily verified in our young women and wives, +they that being maids took so much pains to sing, play, and dance, with +such cost and charge to their parents, to get those graceful qualities, now +being married will scarce touch an instrument, they care not for it. +Constantine <span class="cite">agricult. lib. 11. cap. 18</span>, makes Cupid himself to be a great +dancer; by the same token as he was capering amongst the gods, <a href="#note5517">[5517]</a>“he +flung down a bowl of nectar, which distilling upon the white rose, ever +since made it red:” and Calistratus, by the help of Dedalus, about Cupid's +statue <a href="#note5518">[5518]</a>made a many of young wenches still a dancing, to signify +belike that Cupid was much affected with it, as without all doubt he was. +For at his and Psyche's wedding, the gods being present to grace the feast, +Ganymede filled nectar in abundance (as <a href="#note5519">[5519]</a>Apuleius describes it), +Vulcan was the cook, the Hours made all fine with roses and flowers, Apollo +played on the harp, the Muses sang to it, <span lang="la">sed suavi Musicae super ingressa +Venus saltavit</span>, but his mother Venus danced to his and their sweet +content. Witty <a href="#note5520">[5520]</a>Lucian in that pathetical love passage, or pleasant +description of Jupiter's stealing of Europa, and swimming from Phoenicia to +Crete, makes the sea calm, the winds hush, Neptune and Amphitrite riding in +their chariot to break the waves before them, the tritons dancing round +about, with every one a torch, the sea-nymphs half naked, keeping time on +dolphins' backs, and singing Hymeneus, Cupid nimbly tripping on the top of +the waters, and Venus herself coming after in a shell, strewing roses and +flowers on their heads. Praxiteles, in all his pictures of love, feigns +Cupid ever smiling, and looking upon dancers; and in St. Mark's in Rome +(whose work I know not), one of the most delicious pieces, is a many of +<a href="#note5521">[5521]</a>satyrs dancing about a wench asleep. So that dancing still is as it +were a necessary appendix to love matters. Young lasses are never better +pleased than when as upon a holiday, after evensong, they may meet their +sweethearts, and dance about a maypole, or in a town-green under a shady +elm. Nothing so familiar in. <a href="#note5522">[5522]</a>France, as for citizens' wives and +maids to dance a round in the streets, and often too, for want of better +instruments, to make good music of their own voices, and dance after it. +Yea many times this love will make old men and women that have more toes +than teeth, dance,—“John, come kiss me now,” mask and mum; for Comus and +Hymen love masks, and all such merriments above measure, will allow men to +put on women's apparel in some cases, and promiscuously to dance, young and +old, rich and poor, generous and base, of all sorts. Paulus Jovius taxeth +Augustine Niphus the philosopher, <a href="#note5523">[5523]</a>“for that being an old man, and a +public professor, a father of many children, he was so mad for the love of +a young maid (that which many of his friends were ashamed to see), an old +gouty fellow, yet would dance after fiddlers.” Many laughed him to scorn +for it, but this omnipotent love would have it so. +<div class="poem" lang="la"> +<div class="line"><a href="#note5524">[5524]</a>Hyacinthino bacillo</div> +<div class="line">Properans amor, me adegit</div> +<div class="line">Violenter ad sequendum.</div> +</div> +<div class="poem"> +<div class="line">Love hasty with his purple staff did make</div> +<div class="line">Me follow and the dance to undertake.</div> +</div> +And 'tis no news this, no indecorum; for why? a good reason may be given of +it. Cupid and death met both in an inn; and being merrily disposed, they +did exchange some arrows from either quiver; ever since young men die, and +oftentimes old men dote—<a href="#note5525">[5525]</a><span lang="la">Sic moritur Juvenis, sic moribundus +amat</span>. And who can then withstand it? If once we be in love, young or old, +though our teeth shake in our heads, like virginal jacks, or stand parallel +asunder like the arches of a bridge, there is no remedy, we must dance +trenchmore for a need, over tables, chairs, and stools, &c. And princum +prancum is a fine dance. Plutarch, <span class="cite">Sympos. 1. quaest. 5.</span> doth in some sort +excuse it, and telleth us moreover in what sense, <span lang="la">Musicam docet amor, +licet prius fuerit rudis</span>, how love makes them that had no skill before +learn to sing and dance; he concludes, 'tis only that power and prerogative +love hath over us. <a href="#note5526">[5526]</a>“Love” (as he holds) “will make a silent man speak, +a modest man most officious; dull, quick; slow, nimble; and that which is +most to be admired, a hard, base, untractable churl, as fire doth iron in a +smith's forge, free, facile, gentle, and easy to be entreated.” Nay, 'twill +make him prodigal in the other extreme, and give a <a href="#note5527">[5527]</a>hundred sesterces +for a night's lodging, as they did of old to Lais of Corinth, or <a href="#note5528">[5528]</a> +<span lang="la">ducenta drachmarum millia pro unica nocte</span>, as Mundus to Paulina, spend +all his fortunes (as too many do in like case) to obtain his suit. For +which cause many compare love to wine, which makes men jovial and merry, +frolic and sad, whine, sing, dance, and what not. + +<p>But above all the other symptoms of lovers, this is not lightly to be +overpassed, that likely of what condition soever, if once they be in love, +they turn to their ability, rhymers, ballad makers, and poets. For as +Plutarch saith, <a href="#note5529">[5529]</a>“They will be witnesses and trumpeters of their +paramours' good parts, bedecking them with verses and commendatory songs, +as we do statues with gold, that they may be remembered and admired of +all.” Ancient men will dote in this kind sometimes as well as the rest; the +heat of love will thaw their frozen affections, dissolve the ice of age, +and so far enable them, though they be sixty years of age above the girdle, +to be scarce thirty beneath. Jovianus Pontanus makes an old fool rhyme, and +turn poetaster to please his mistress. +<div class="poem" lang="la"> +<div class="line"><a href="#note5530">[5530]</a>Ne ringas Mariana, meos me dispice canos,</div> +<div class="line">De sene nam juvenem dia referre potes, &c.</div> +</div> +<div class="poem"> +<div class="line">Sweet Marian do not mine age disdain,</div> +<div class="line">For thou canst make an old man young again.</div> +</div> +They will be still singing amorous songs and ditties (if young especially), +and cannot abstain though it be when they go to, or should be at church. We +have a pretty story to this purpose in <a href="#note5531">[5531]</a>Westmonasteriensis, an old +writer of ours (if you will believe it) <i>An. Dom.</i> 1012. at Colewiz in +Saxony, on Christmas eve a company of young men and maids, whilst the +priest was at mass in the church, were singing catches and love songs in +the churchyard, he sent to them to make less noise, but they sung on still: +and if you will, you shall have the very song itself. +<div class="poem" lang="la"> +<div class="line">Equitabat homo per sylvam frondosam,</div> +<div class="line">Ducebatque secum Meswinden formosam.</div> +<div class="bob"> +<div class="line">Quid stamus, cur non imus?</div> +</div> +</div> +<div class="poem"> +<div class="line">A fellow rid by the greenwood side,</div> +<div class="line">And fair Meswinde was his bride,</div> +<div class="bob"> +<div class="line">Why stand we so, and do not go?</div> +</div> +</div> +This they sung, he chaft, till at length, impatient as he was, he prayed to +St. Magnus, patron of the church, they might all three sing and dance till +that time twelvemonth, and so <a href="#note5532">[5532]</a>they did without meat and drink, +wearisomeness or giving over, till at year's end they ceased singing, and +were absolved by Herebertus archbishop of Cologne. They will in all places +be doing thus, young folks especially, reading love stories, talking of +this or that young man, such a fair maid, singing, telling or hearing +lascivious tales, scurrilous tunes, such objects are their sole delight, +their continual meditation, and as Guastavinius adds, <span class="cite">Com. in 4. Sect. 27. +Prov. Arist.</span> <span lang="la">ob seminis abundantiam crebrae cogitationes, veneris frequens +recordatio et pruriens voluptas</span>, &c. an earnest longing comes hence, +<span lang="la">pruriens corpus, pruriens anima</span>, amorous conceits, tickling thoughts, +sweet and pleasant hopes; hence it is, they can think, discourse willingly, +or speak almost of no other subject. 'Tis their only desire, if it may be +done by art, to see their husband's picture in a glass, they'll give +anything to know when they shall be married, how many husbands they shall +have, by cromnyomantia, a kind of divination with <a href="#note5533">[5533]</a>onions laid on the +altar on Christmas eve, or by fasting on St. Anne's eve or night, to know +who shall be their first husband, or by amphitormantia, by beans in a cake, +&c., to burn the same. This love is the cause of all good conceits, <a href="#note5534">[5534]</a> +neatness, exornations, plays, elegancies, delights, pleasant expressions, +sweet motions, and gestures, joys, comforts, exultancies, and all the +sweetness of our life, <a href="#note5535">[5535]</a><span lang="la">qualis jam vita foret, aut quid jucundi sine +aurea Venere</span>? <a href="#note5536">[5536]</a><span lang="la">Emoriar cum ista non amplius mihi cura fuerit</span>, let +me live no longer than I may love, saith a mad merry fellow in Mimnermus. +This love is that salt that seasoneth our harsh and dull labours, and gives +a pleasant relish to our other unsavoury proceedings, <a href="#note5537">[5537]</a><span lang="la">Absit amor, +surgunt tenebrae, torpedo, veternum, pestis</span>, &c. All our feasts almost, +masques, mummings, banquets, merry meetings, weddings, pleasing songs, fine +tunes, poems, love stories, plays, comedies, Atellans, jigs, Fescennines, +elegies, odes, &c. proceed hence. <a href="#note5538">[5538]</a>Danaus, the son of Belus, at his +daughter's wedding at Argos, instituted the first plays (some say) that +ever were heard of symbols, emblems, impresses, devices, if we shall +believe Jovius, Coutiles, Paradine, Camillus de Camillis, may be ascribed +to it. Most of our arts and sciences, painting amongst the rest, was first +invented, saith <a href="#note5539">[5539]</a>Patritius <span lang="la">ex amoris beneficio</span>, for love's sake. +For when the daughter of <a href="#note5540">[5540]</a>Deburiades the Sycionian, was to take leave +of her sweetheart now going to wars, <span lang="la">ut desiderio ejus minus tabesceret</span>, +to comfort herself in his absence, she took his picture with coal upon a +wall, as the candle gave the shadow, which her father admiring, perfected +afterwards, and it was the first picture by report that ever was made. And +long after, Sycion for painting, carving, statuary, music, and philosophy, +was preferred before all the cities in Greece. <a href="#note5541">[5541]</a>Apollo was the first +inventor of physic, divination, oracles; Minerva found out weaving, Vulcan +curious ironwork, Mercury letters, but who prompted all this into their +heads? Love, <span lang="la">Nunquam talia invenissent, nisi talia adamassent</span>, they loved +such things, or some party, for whose sake they were undertaken at first. +'Tis true, Vulcan made a most admirable brooch or necklace, which long +after Axion and Temenus, Phegius' sons, for the singular worth of it, +consecrated to Apollo at Delphos, but Pharyllus the tyrant stole it away, +and presented it to Ariston's wife, on whom he miserably doted (Parthenius +tells the story out of Phylarchus); but why did Vulcan make this excellent +Ouch? to give Hermione Cadmus' wife, whom he dearly loved. All our tilts +and tournaments, orders of the garter, golden fleece, &c.—<span lang="la">Nobilitas sub +amore jacet</span>—owe their beginnings to love, and many of our histories. By +this means, saith Jovius, they would express their loving minds to their +mistress, and to the beholders. 'Tis the sole subject almost of poetry, all +our invention tends to it, all our songs, whatever those old Anacreons: +(and therefore Hesiod makes the Muses and Graces still follow Cupid, and as +Plutarch holds, Menander and the rest of the poets were love's priests,) +all our Greek and Latin epigrammatists, love writers. Antony Diogenes the +most ancient, whose epitome we find in Phocius Bibliotheca, Longus +Sophista, Eustathius, Achilles, Tatius, Aristaenetus, Heliodorus, Plato, +Plutarch, Lucian, Parthenius, Theodorus, Prodromus, Ovid, Catullus, +Tibullus, &c. Our new Ariostoes, Boyards, Authors of Arcadia, Urania, +Faerie Queen, &c. Marullus, Leotichius, Angerianus, Stroza, Secundus, +Capellanus, &c. with the rest of those facete modern poets, have written in +this kind, are but as so many symptoms of love. Their whole books are a +synopsis or breviary of love, the portuous of love, legends of lovers' +lives and deaths, and of their memorable adventures, nay more, <span lang="la">quod +leguntur, quod laudantur amori debent</span>, as <a href="#note5542">[5542]</a>Nevisanus the lawyer +holds, “there never was any excellent poet that invented good fables, or +made laudable verses, which was not in love himself;” had he not taken a +quill from Cupid's wings, he could never have written so amorously as he +did. +<div class="poem" lang="la"> +<div class="couplet"> +<div class="line"><a href="#note5543">[5543]</a>Cynthia te vatem fecit lascive Properti,</div> +<div class="line">Ingenium Galli pulchra Lycoris habet.</div> +</div> +<div class="couplet"> +<div class="line">Fama est arguti Nemesis formosa Tibulli,</div> +<div class="line">Lesbia dictavit docte Catulle tibi.</div> +</div> +<div class="couplet"> +<div class="line">Non me Pelignus, nec spernet Mantua vatem,</div> +<div class="line">Si qua Corinna mihi, si quis Alexis erit.</div> +</div> +</div> +<div class="poem"> +<div class="line">Wanton Propertius and witty Callus,</div> +<div class="line">Subtile Tibullus, and learned Catullus,</div> +<div class="line">It was Cynthia, Lesbia, Lychoris,</div> +<div class="line">That made you poets all; and if Alexis,</div> +<div class="line">Or Corinna chance my paramour to be,</div> +<div class="line">Virgil and Ovid shall not despise me.</div> +</div> +<div class="poem" lang="la"> +<div class="line"><a href="#note5544">[5544]</a>Non me carminibus vincet nec Thraceus Orpheus,</div> +<div class="line">Nec Linus.</div> +</div> +Petrarch's Laura made him so famous, Astrophel's Stella, and Jovianus +Pontanus' mistress was the cause of his roses, violets, lilies, <span lang="la">nequitiae, +blanditiae, joci, decor, nardus, ver, corolla, thus, Mars, Pallas, Venus, +Charis, crocum, Laurus, unguentem, costum, lachrymae, myrrha, musae</span>, &c. and +the rest of his poems; why are Italians at this day generally so good poets +and painters? Because every man of any fashion amongst them hath his +mistress. The very rustics and hog-rubbers, Menalcas and Corydon, <span lang="la">qui +faetant de stercore equino</span>, those fulsome knaves, if once they taste of +this love-liquor, are inspired in an instant. Instead of those accurate +emblems, curious impresses, gaudy masques, tilts, tournaments, &c., they +have their wakes, Whitsun-ales, shepherd's feasts, meetings on holidays, +country dances, roundelays, writing their names on <a href="#note5545">[5545]</a>trees, true +lover's knots, pretty gifts. +<div class="poem"> +<div class="line">With tokens, hearts divided, and half rings,</div> +<div class="line">Shepherds in their loves are as coy as kings.</div> +</div> +Choosing lords, ladies, kings, queens, and valentines, &c., they go by +couples, +<div class="poem"> +<div class="line">Corydon's Phillis, Nysa and Mopsus,</div> +<div class="line">With dainty Dousibel and Sir Tophus.</div> +</div> +Instead of odes, epigrams and elegies, &c., they have their ballads, +country tunes, “O the broom, the bonny, bonny broom,” ditties and songs, +“Bess a belle, she doth excel,”—they must write likewise and indite all in +rhyme. +<div class="poem"> +<div class="line"><a href="#note5546">[5546]</a>Thou honeysuckle of the hawthorn hedge,</div> +<div class="line">Vouchsafe in Cupid's cup my heart to pledge;</div> +<div class="line">My heart's dear blood, sweet Cis is thy carouse</div> +<div class="line">Worth all the ale in Gammer Gubbin's house.</div> +<div class="line">I say no more, affairs call me away,</div> +<div class="line">My father's horse for provender doth stay.</div> +<div class="line">Be thou the Lady Cressetlight to me.</div> +<div class="line">Sir Trolly Lolly will I prove to thee.</div> +<div class="line">Written in haste, farewell my cowslip sweet,</div> +<div class="line">Pray let's a Sunday at the alehouse meet.</div> +</div> +Your most grim stoics and severe philosophers will melt away with this +passion, and if <a href="#note5547">[5547]</a>Atheneus belie them not, Aristippus, Apollodorus, +Antiphanes, &c., have made love-songs and commentaries of their mistress' +praises, <a href="#note5548">[5548]</a>orators write epistles, princes give titles, honours, what +not? <a href="#note5549">[5549]</a>Xerxes gave to Themistocles Lampsacus to find him wine, +Magnesia for bread, and Myunte for the rest of his diet. The <a href="#note5550">[5550]</a>Persian +kings allotted whole cities to like use, <span lang="la">haec civitas mulieri redimiculum +praebeat, haec in collum, haec in crines</span>, one whole city served to dress her +hair, another her neck, a third her hood. Ahasuerus would <a href="#note5551">[5551]</a>have given +Esther half his empire, and <a href="#note5552">[5552]</a>Herod bid Herodias “ask what she would, +she should have it.” Caligula gave 100,000 sesterces to his courtesan at +first word, to buy her pins, and yet when he was solicited by the senate to +bestow something to repair the decayed walls of Rome for the commonwealth's +good, he would give but 6000 sesterces at most. <a href="#note5553">[5553]</a>Dionysius, that +Sicilian tyrant, rejected all his privy councillors, and was so besotted on +Mirrha his favourite and mistress, that he would bestow no office, or in +the most weightiest business of the kingdom do aught without her especial +advice, prefer, depose, send, entertain no man, though worthy and well +deserving, but by her consent; and he again whom she commended, howsoever +unfit, unworthy, was as highly approved. Kings and emperors, instead of +poems, build cities; Adrian built Antinoa in Egypt, besides constellations, +temples, altars, statues, images, &c., in the honour of his Antinous. +Alexander bestowed infinite sums to set out his Hephestion to all eternity. +<a href="#note5554">[5554]</a>Socrates professeth himself love's servant, ignorant in all arts and +sciences, a doctor alone in love matters, <span lang="la">et quum alienarum rerum omnium +scientiam diffiteretur</span>, saith <a href="#note5555">[5555]</a>Maximus Tyrius, <span lang="la">his sectator, hujus +negotii professor</span>, &c., and this he spake openly, at home and abroad, at +public feasts, in the academy, <span lang="la">in Pyraeo, Lycaeo, sub Platano</span>, &c., the +very bloodhound of beauty, as he is styled by others. But I conclude there +is no end of love's symptoms, 'tis a bottomless pit. Love is subject to no +dimensions; not to be surveyed by any art or engine: and besides, I am of +<a href="#note5556">[5556]</a>Haedus' mind, “no man can discourse of love matters, or judge of them +aright, that hath not made trial in his own person,” or as Aeneas Sylvius +<a href="#note5557">[5557]</a>adds, “hath not a little doted, been mad or lovesick himself.” I +confess I am but a novice, a contemplator only, <span lang="la">Nescio quid sit amor nec +amo</span><a href="#note5558">[5558]</a>—I have a tincture; for why should I lie, dissemble or excuse +it, yet <span lang="la">homo sum</span>, &c., not altogether inexpert in this subject, <span lang="la">non sum +praeceptor amandi</span>, and what I say, is merely reading, <span lang="la">ex altorum forsan +ineptiis</span>, by mine own observation, and others' relation. +</div> +<div class="member"> +<h3><a name="3.2.4"></a>MEMB. IV.</h3> +<h4><i>Prognostics of Love-Melancholy</i>.</h4> + +<p>What fires, torments, cares, jealousies, suspicions, fears, griefs, +anxieties, accompany such as are in love, I have sufficiently said: the +next question is, what will be the event of such miseries, what they +foretell. Some are of opinion that this love cannot be cured, <span lang="la">Nullis amor +est medicabilis herbis</span>, it accompanies them to the <a href="#note5559">[5559]</a>last, <span lang="la">Idem amor +exitio est pecori pecorisque magistro</span>. “The same passion consume both the +sheep and the shepherd,” and is so continuate, that by no persuasion almost +it may be relieved. <a href="#note5560">[5560]</a>“Bid me not love,” said Euryalus, “bid the +mountains come down into the plains, bid the rivers run back to their +fountains; I can as soon leave to love, as the sun leave his course;” +<div class="poem" lang="la"> +<div class="line"><a href="#note5561">[5561]</a>Et prius aequoribus pisces, et montibus umbrae,</div> +<div class="line">Et volucres deerunt sylvis, et murmura ventis,</div> +<div class="line">Quam mihi discedent formosae Amaryllidis ignes.</div> +</div> +<div class="poem"> +<div class="line">First seas shall want their fish, the mountains shade</div> +<div class="line">Woods singing birds, the wind's murmur shall fade,</div> +<div class="line">Than my fair Amaryllis' love allay'd.</div> +</div> +Bid me not love, bid a deaf man hear, a blind man see, a dumb speak, lame +run, counsel can do no good, a sick man cannot relish, no physic can ease +me. <span lang="la">Non prosunt domino quae prosunt omnibus artes</span>. As Apollo confessed, +and Jupiter himself could not be cured. +<div class="poem" lang="la"> +<div class="line"><a href="#note5562">[5562]</a>Omnes humanos curat medicina dolores,</div> +<div class="line">Solus amor morbi non habet artificem.</div> +</div> +<div class="poem"> +<div class="line">Physic can soon cure every disease,</div> +<div class="line"><a href="#note5563">[5563]</a>Excepting love that can it not appease.</div> +</div> +But whether love may be cured or no, and by what means, shall be explained +in his place; in the meantime, if it take his course, and be not otherwise +eased or amended, it breaks out into outrageous often and prodigious +events. <span lang="la">Amor et Liber violenti dii sunt</span>) as <a href="#note5564">[5564]</a>Tatius observes, <span lang="la">et +eousque animum incendunt, ut pudoris oblivisci cogant</span>, love and Bacchus +are so violent gods, so furiously rage in our minds, that they make us +forget all honesty, shame, and common civility. For such men ordinarily, as +are thoroughly possessed with this humour, become <span lang="la">insensati et insani</span>, +for it is <a href="#note5565">[5565]</a><span lang="la">amor insanus</span>, as the poet calls it, beside themselves, +and as I have proved, no better than beasts, irrational, stupid, +headstrong, void of fear of God or men, they frequently forswear +themselves, spend, steal, commit incests, rapes, adulteries, murders, +depopulate towns, cities, countries, to satisfy their lust. +<div class="poem"> +<div class="line"><a href="#note5566">[5566]</a>A devil 'tis, and mischief such doth work,</div> +<div class="line">As never yet did Pagan, Jew, or Turk.</div> +</div> +The wars of Troy may be a sufficient witness; and as Appian, <span class="cite">lib. 5. +hist</span>, saith of Antony and Cleopatra, <a href="#note5567">[5567]</a>“Their love brought themselves +and all Egypt into extreme and miserable calamities,” “the end of her is as +bitter as wormwood, and as sharp as a two-edged sword,” <span class="bibcite">Prov. v. 4, 5.</span> +“Her feet go down to death, her steps lead on to hell. She is more bitter +than death,” (<span class="bibcite">Eccles. vii. 28.</span>) “and the sinner shall be taken by her.” +<a href="#note5568">[5568]</a><span lang="la">Qui in amore praecipitavit, pejus perit, quam qui saxo salit</span>. +<a href="#note5569">[5569]</a>“He that runs headlong from the top of a rock is not in so bad a +case as he that falls into this gulf of love.” “For hence,” saith <a href="#note5570">[5570]</a> +Platina, “comes repentance, dotage, they lose themselves, their wits, and +make shipwreck of their fortunes altogether:” madness, to make away +themselves and others, violent death. <span lang="la">Prognosticatio est talis</span>, saith +Gordonius, <a href="#note5571">[5571]</a><span lang="la">si non succurratur iis, aut in maniam cadunt, aut +moriuntur</span>; the prognostication is, they will either run mad, or die. “For +if this passion continue,” saith <a href="#note5572">[5572]</a>Aelian Montaltus, “it makes the +blood hot, thick, and black; and if the inflammation get into the brain, +with continual meditation and waking, it so dries it up, that madness +follows, or else they make away themselves,” <a href="#note5573">[5573]</a><span lang="la">O Corydon, Corydon, +quae te dementia cepit</span>? Now, as Arnoldus adds, it will speedily work these +effects, if it be not presently helped; <a href="#note5574">[5574]</a>“They will pine away, run +mad, and die upon a sudden;” <span lang="la">Facile incidunt in maniam</span>, saith Valescus, +quickly mad, <span lang="la">nisi succurratur</span>, if good order be not taken, +<div class="poem" lang="la"> +<div class="line"><a href="#note5575">[5575]</a>Ehou triste jugum quisquis amoris habet,</div> +<div class="line">Is prius se norit se periisse perit.</div> +</div> +<div class="poem"> +<div class="line">Oh heavy yoke of love, which whoso bears,</div> +<div class="line">Is quite undone, and that at unawares.</div> +</div> +So she confessed of herself in the poet, +<div class="poem" lang="la"> +<div class="line"><a href="#note5576">[5576]</a>———insaniam priusquam quis sentiat,</div> +<div class="line">Vix pili intervallo a furore absum.</div> +</div> +<div class="poem"> +<div class="line">I shall be mad before it be perceived,</div> +<div class="line">A hair-breadth off scarce am I, now distracted.</div> +</div> +As mad as Orlando for his Angelica, or Hercules for his Hylas, +<div class="poem" lang="la"> +<div class="line">At ille ruebat quo pedes ducebant, furibundus,</div> +<div class="line">Nam illi saevus Deus jntus jecur laniabat.</div> +</div> +<div class="poem"> +<div class="line">He went he car'd not whither, mad he was,</div> +<div class="line">The cruel God so tortured him, alas!</div> +</div> +At the sight of Hero I cannot tell how many ran mad, +<div class="poem" lang="la"> +<div class="line"><a href="#note5577">[5577]</a>Alius vulnus celans insanit pulchritudine puellae.</div> +</div> +<div class="poem"> +<div class="line">And whilst he doth conceal his grief,</div> +<div class="line">Madness comes on him like a thief.</div> +</div> +Go to Bedlam for examples. It is so well known in every village, how many +have either died for love, or voluntary made away themselves, that I need +not much labour to prove it: <a href="#note5578">[5578]</a><span lang="la">Nec modus aut requies nisi mors +reperitur amoris</span>: death is the common catastrophe to such persons. +<div class="poem" lang="la"> +<div class="line"><a href="#note5579">[5579]</a>Mori mihi contingat, non enim alia</div> +<div class="line">Liberatio ab aeramnis fuerit ullo paeto istis.</div> +</div> +<div class="poem"> +<div class="line">Would I were dead, for nought, God knows,</div> +<div class="line">But death can rid me of these woes.</div> +</div> +As soon as Euryalus departed from Senes, Lucretia, his paramour, “never +looked up, no jests could exhilarate her sad mind, no joys comfort her +wounded and distressed soul, but a little after she fell sick and died.” +But this is a gentle end, a natural death, such persons commonly make away +themselves. +<div class="poem" lang="la"> +<div class="line">———proprioque in sanguine laetus,</div> +<div class="line">Indignantem animam vacuas elludit in auras;</div> +</div> +so did Dido; <span lang="la">Sed moriamur ait, sic sic juvat ire per umbras</span>; <a href="#note5580">[5580]</a> +Pyramus and Thisbe, Medea, <a href="#note5581">[5581]</a>Coresus and Callirhoe, <a href="#note5582">[5582]</a>Theagines +the philosopher, and many myriads besides, and so will ever do, +<div class="poem" lang="la"> +<div class="line"><a href="#note5583">[5583]</a>———et mihi fortis</div> +<div class="line">Est manus, est et amor, dabit hic in vulnera vires.</div> +</div> +<div class="poem"> +<div class="line">Whoever heard a story of more woe,</div> +<div class="line">Than that of Juliet and her Romeo?</div> +</div> +Read Parthenium in <span class="cite">Eroticis</span>, and Plutarch's <span class="cite">amatorias narrationes</span>, or +love stories, all tending almost to this purpose. Valleriola, <span class="cite">lib. 2. +observ. 7</span>, hath a lamentable narration of a merchant, his patient, <a href="#note5584">[5584]</a> +“that raving through impatience of love, had he not been watched, would +every while have offered violence to himself.” Amatus Lusitanus, <span class="cite">cent. 3. +car. 56</span>, hath such <a href="#note5585">[5585]</a>another story, and Felix Plater, <span class="cite">med. observ. +lib. 1.</span> a third of a young <a href="#note5586">[5586]</a>gentleman that studied physic, and for +the love of a doctor's daughter, having no hope to compass his desire, +poisoned himself, <a href="#note5587">[5587]</a>anno 1615. A barber in Frankfort, because his +wench was betrothed to another, cut his own throat. <a href="#note5588">[5588]</a>At Neoburg, the +same year, a young man, because he could not get her parents' consent, +killed his sweetheart, and afterward himself, desiring this of the +magistrate, as he gave up the ghost, that they might be buried in one +grave, <span lang="la">Quodque rogis superest una requiescat in urna</span>, which <a href="#note5589">[5589]</a> +Gismunda besought of Tancredus, her father, that she might be in like sort +buried with Guiscardus, her lover, that so their bodies might lie together +in the grave, as their souls wander about <a href="#note5590">[5590]</a><span lang="la">Campos lugentes</span> in the +Elysian fields,—<span lang="la">quos durus amor crudeli tabe peredit</span>, <a href="#note5591">[5591]</a>in a myrtle +grove +<div class="poem" lang="la"> +<div class="line"><a href="#note5592">[5592]</a>———et myrtea circum</div> +<div class="line">Sylva tegit: curae non ipsa in morte relinquunt.</div> +</div> +You have not yet heard the worst, they do not offer violence to themselves +in this rage of lust, but unto others, their nearest and dearest friends. +<a href="#note5593">[5593]</a>Catiline killed his only son, <span lang="la">misitque ad orci pallida, lethi +obnubila, obsita tenebris loca</span>, for the love of Aurelia Oristella, <span lang="la">quod +ejus nuptias vivo filio recusaret</span>. <a href="#note5594">[5594]</a>Laodice, the sister of +Mithridates, poisoned her husband, to give content to a base fellow whom +she loved. <a href="#note5595">[5595]</a>Alexander, to please Thais, a concubine of his, set +Persepolis on fire. <a href="#note5596">[5596]</a>Nereus' wife, a widow, and lady of Athens, for +the love of a Venetian gentleman, betrayed the city; and he for her sake +murdered his wife, the daughter of a nobleman in Venice. <a href="#note5597">[5597]</a>Constantine +Despota made away Catherine, his wife, turned his son Michael and his other +children out of doors, for the love of a base scrivener's daughter in +Thessalonica, with whose beauty he was enamoured. <a href="#note5598">[5598]</a>Leucophria +betrayed the city where she dwelt, for her sweetheart's sake, that was in +the enemies' camp. <a href="#note5599">[5599]</a>Pithidice, the governor's daughter of Methinia, +for the love of Achilles, betrayed the whole island to him, her father's +enemy. <a href="#note5600">[5600]</a>Diognetus did as much in the city where he dwelt, for the +love of Policrita, Medea for the love of Jason, she taught him how to tame +the fire-breathing brass-feeted bulls, and kill the mighty dragon that kept +the golden fleece, and tore her little brother Absyrtus in pieces, that her +father. Aethes might have something to detain him, while she ran away with +her beloved Jason, &c. Such acts and scenes hath this tragicomedy of love. +</div> +<div class="member"> +<h3><a name="3.2.5"></a>MEMB. V.</h3> +<div class="subsection"> +<h4><a name="3.2.5.1"></a>SUBSECT. 1.—<i>Cure of Love-Melancholy, by Labour, Diet, Physic, Fasting, &c.</i></h4> + +<p>Although it be controverted by some, whether love-melancholy may be cured, +because it is so irresistible and violent a passion; for as you know, +<div class="poem" lang="la"> +<div class="line"><a href="#note5601">[5601]</a>———facilis descensus Averni;</div> +<div class="line">Sed revocare gradum, superasque evadere ad auras;</div> +<div class="line">Hic labor, hoc opus est.———</div> +</div> +<div class="poem"> +<div class="line">It is an easy passage down to hell,</div> +<div class="line">But to come back, once there, you cannot well.</div> +</div> +Yet without question, if it be taken in time, it may be helped, and by many +good remedies amended. Avicenna, <span class="cite">lib. 3. Fen. cap. 23. et 24.</span> sets +down seven compendious ways how this malady may be eased, altered, and +expelled. Savanarola 9. principal observations, Jason Pratensis prescribes +eight rules besides physic, how this passion may be tamed, Laurentius 2. +main precepts, Arnoldus, Valleriola, Montaltus, Hildesheim, Langius, and +others inform us otherwise, and yet all tending to, the same purpose. The +sum of which I will briefly epitomise, (for I light my candle from their +torches) and enlarge again upon occasion, as shall seem best to me, and +that after mine own method. The first rule to be observed in this stubborn +and unbridled passion, is exercise and diet. It is an old and well-known, +sentence, <span lang="la">Sine Cerere et Saccho friget Venus</span> (love grows cool without +bread and wine). As an <a href="#note5602">[5602]</a>idle sedentary life, liberal feeding, are +great causes of it, so the opposite, labour, slender and sparing diet, with +continual business, are the best and most ordinary means to prevent it. +<div class="poem" lang="la"> +<div class="line">Otio si tollas, periere Cupidinis artes,</div> +<div class="line">Contemptaeque jacent, et sine luce faces.</div> +</div> +<div class="poem"> +<div class="line">Take idleness away, and put to flight</div> +<div class="line">Are Cupid's arts, his torches give no light.</div> +</div> +Minerva, Diana, Vesta, and the nine Muses were not enamoured at all, +because they never were idle. +<div class="poem" lang="la"> +<div class="line"><a href="#note5603">[5603]</a>Frustra blanditae appulistis ad has,</div> +<div class="line">Frustra nequitiae venistis ad has,</div> +<div class="line">Frustra delitiae obsidebitis has,</div> +<div class="line">Frustra has illecebrae, et procacitates,</div> +<div class="line">Et suspiria, et oscula, et susurri,</div> +<div class="line">Et quisquis male sana corda amantum</div> +<div class="line">Blandis ebria fascinat venenis.</div> +</div> +<div class="poem"> +<div class="line">In vain are all your flatteries,</div> +<div class="line">In vain are all your knaveries,</div> +<div class="line">Delights, deceits, procacities,</div> +<div class="line">Sighs, kisses, and conspiracies,</div> +<div class="line">And whate'er is done by art,</div> +<div class="line">To bewitch a lover's heart.</div> +</div> +'Tis in vain to set upon those that are busy. 'Tis Savanarola's third rule, +<span lang="la">Occupari in multis et magnis negotiis</span>, and Avicenna's precept, <span class="cite">cap. 24.</span> +<a href="#note5604">[5604]</a><span lang="la">Cedit amor rebus; res, age tutus eris</span>. To be busy still, and as +<a href="#note5605">[5605]</a>Guianerius enjoins, about matters of great moment, if it may be. +<a href="#note5606">[5606]</a>Magninus adds, “Never to be idle but at the hours of sleep.” +<div class="poem" lang="la"> +<div class="line"><a href="#note5607">[5607]</a>———et si</div> +<div class="line">Poscas ante diem librum cum lumine, si non</div> +<div class="line">Intendas animum studiis, et rebus honestis,</div> +<div class="line">Invidia vel amore miser torquebere.———</div> +</div> +<div class="poem"> +<div class="line">For if thou dost not ply thy book,</div> +<div class="line">By candlelight to study bent,</div> +<div class="line">Employ'd about some honest thing,</div> +<div class="line">Envy or love shall thee torment.</div> +</div> +No better physic than to be always occupied, seriously intent. +<div class="poem" lang="la"> +<div class="line"><a href="#note5608">[5608]</a>Cur in penates rarius tenues subit,</div> +<div class="line">Haec delicatas eligens pestis domus,</div> +<div class="line">Mediumque sanos vulgus affectuss tenet? &c.</div> +</div> +<div class="poem"> +<div class="line">Why dost thou ask, poor folks are often free,</div> +<div class="line">And dainty places still molested be?</div> +</div> +Because poor people fare coarsely, work hard, go woolward and bare. <a href="#note5609">[5609]</a> +<span lang="la">Non habet unde suum paupertas pascat amorem</span>. <a href="#note5610">[5610]</a>Guianerius therefore +prescribes his patient “to go with hair-cloth next his skin, to go +barefooted, and barelegged in cold weather, to whip himself now and then, +as monks do, but above all to fast.” Not with sweet wine, mutton and +pottage, as many of those tender-bellies do, howsoever they put on Lenten +faces, and whatsoever they pretend, but from all manner of meat. Fasting is +an all-sufficient remedy of itself; for, as Jason Pratensis holds, the +bodies of such persons that feed liberally, and live at ease, <a href="#note5611">[5611]</a>“are +full of bad spirits and devils, devilish thoughts; no better physic for +such parties, than to fast.” Hildesheim, <span class="cite">spicel. 2.</span> to this of hunger, +adds, <a href="#note5612">[5612]</a>“often baths, much exercise and sweat,” but hunger and fasting +he prescribes before the rest. And 'tis indeed our Saviour's oracle, “This +kind of devil is not cast out but by fasting and prayer,” which makes the +fathers so immoderate in commendation of fasting. As “hunger,” saith <a href="#note5613">[5613]</a> +Ambrose, “is a friend of virginity, so is it an enemy to lasciviousness, +but fullness overthrows chastity, and fostereth all manner of provocations.” +If thine horse be too lusty, Hierome adviseth thee to take away some of his +provender; by this means those Pauls, Hilaries, Anthonies, and famous +anchorites, subdued the lusts of the flesh; by this means Hilarion “made +his ass, as he called his own body, leave kicking,” (so <a href="#note5614">[5614]</a>Hierome +relates of him in his life) “when the devil tempted him to any such foul +offence.” By this means those <a href="#note5615">[5615]</a>Indian Brahmins kept themselves +continent: they lay upon the ground covered with skins, as the red-shanks +do on heather, and dieted themselves sparingly on one dish, which +Guianerius would have all young men put in practice, and if that will not +serve, <a href="#note5616">[5616]</a>Gordonius “would have them soundly whipped, or, to cool their +courage, kept in prison,” and there fed with bread and water till they +acknowledge their error, and become of another mind. If imprisonment and +hunger will not take them down, according to the directions of that <a href="#note5617">[5617]</a> +Theban Crates, “time must wear it out; if time will not, the last refuge is +a halter.” But this, you will say, is comically spoken. Howsoever, fasting, +by all means, must be still used; and as they must refrain from such meats +formerly mentioned, which cause venery, or provoke lust, so they must use +an opposite diet. <a href="#note5618">[5618]</a>Wine must be altogether avoided of the younger +sort. So <a href="#note5619">[5619]</a>Plato prescribes, and would have the magistrates themselves +abstain from it, for example's sake, highly commending the Carthaginians +for their temperance in this kind. And 'twas a good edict, a commendable +thing, so that it were not done for some sinister respect, as those old +Egyptians abstained from wine, because some fabulous poets had given out, +wine sprang first from the blood of the giants, or out of superstition, as +our modern Turks, but for temperance, it being <span lang="la">animae virus et vitiorum +fomes</span>, a plague itself, if immoderately taken. Women of old for that +cause, <a href="#note5620">[5620]</a>in hot countries, were forbid the use of it; as severely +punished for drinking of wine as for adultery; and young folks, as Leonicus +hath recorded, Var. <span class="cite">hist. l. 3. cap. 87, 88.</span> out of Athenaeus and others, +and is still practised in Italy, and some other countries of Europe and +Asia, as Claudius Minoes hath well illustrated in his Comment on the 23. +Emblem of Alciat. So choice is to be made of other diet. +<div class="poem" lang="la"> +<div class="line">Nec minus erucas aptum est vitare salaces,</div> +<div class="line">Et quicquid veneri corpora nostra parat.</div> +</div> +<div class="poem"> +<div class="line">Eringos are not good for to be taken,</div> +<div class="line">And all lascivious meats must be forsaken.</div> +</div> +Those opposite meats which ought to be used are cucumbers, melons, +purslane, water-lilies, rue, woodbine, ammi, lettuce, which Lemnius so much +commends, <span class="cite">lib. 2, cap. 42.</span> and Mizaldus <span class="cite">hort. med.</span> to this purpose; +vitex, or agnus castus before the rest, which, saith <a href="#note5621">[5621]</a>Magninus, hath +a wonderful virtue in it. Those Athenian women, in their solemn feasts +called Thesmopheries, were to abstain nine days from the company of men, +during which time, saith Aelian, they laid a certain herb, named hanea, in +their beds, which assuaged those ardent flames of love, and freed them from +the torments of that violent passion. See more in Porta, Matthiolus, +Crescentius <span class="cite">lib. 5.</span> &c., and what every herbalist almost and physician +hath written, <span class="cite">cap. de Satyriasi et Priapismo</span>; Rhasis amongst the rest. In +some cases again, if they be much dejected, and brought low in body, and +now ready to despair through anguish, grief, and too sensible a feeling of +their misery, a cup of wine and full diet is not amiss, and as Valescus +adviseth, <span lang="la">cum alia honesta venerem saepe exercendo</span>, which Langius <span class="cite">epist. +med. lib. 1. epist. 24.</span> approves out of Rhasis (<span lang="la">ad assiduationem coitus +invitat</span>] and Guianerius seconds it, <span class="cite">cap. 16. tract. 16.</span> as a <a href="#note5622">[5622]</a> +very profitable remedy. +<div class="poem" lang="la"> +<div class="line"><a href="#note5623">[5623]</a>———tument tibi quum inguina, cum si</div> +<div class="line">Ancilla, aut verna praesto est, tentigine rumpi</div> +<div class="line">Malis? non ego namque, &c.———</div> +</div> +<a href="#note5624">[5624]</a>Jason Pratensis subscribes to this counsel of the poet, <span lang="la">Excretio +enim aut tollet prorsus aut lenit aegritudinem.</span> As it did the raging lust +of Ahasuerus, <a href="#note5625">[5625]</a><span lang="la">qui ad impatientiam amoris leniendam, per singulas +fere noctes novas puellas devirginavit.</span> And to be drunk too by fits; but +this is mad physic, if it be at all to be permitted. If not, yet some +pleasure is to be allowed, as that which Vives speaks of, <span class="cite">lib. 3. de +anima.</span>, <a href="#note5626">[5626]</a>“A lover that hath as it were lost himself through +impotency, impatience, must be called home as a traveller, by music, +feasting, good wine, if need be to drunkenness itself, which many so much +commend for the easing of the mind, all kinds of sports and merriments, to +see fair pictures, hangings, buildings, pleasant fields, orchards, gardens, +groves, ponds, pools, rivers, fishing, fowling, hawking, hunting, to hear +merry tales, and pleasant discourse, reading, to use exercise till he +sweat, that new spirits may succeed, or by some vehement affection or +contrary passion to be diverted till he be fully weaned from anger, +suspicion, cares, fears, &c., and habituated into another course.” <span lang="la">Semper +tecum sit</span>, (as <a href="#note5627">[5627]</a>Sempronius adviseth Calisto his lovesick master) +<span lang="la">qui sermones joculares moveat, conciones ridiculas, dicteria falsa, suaves +historias, fabulas venustas recenseat, coram ludat</span>, &c., still have a +pleasant companion to sing and tell merry tales, songs and facete +histories, sweet discourse, &c. And as the melody of music, merriment, +singing, dancing, doth augment the passion of some lovers, as <a href="#note5628">[5628]</a> +Avicenna notes, so it expelleth it in others, and doth very much good. +These things must be warily applied, as the parties' symptoms vary, and as +they shall stand variously affected. + +<p>If there be any need of physic, that the humours be altered, or any new +matter aggregated, they must be cured as melancholy men. Carolus a Lorme, +amongst other questions discussed for his degree at Montpelier in France, +hath this, <span lang="la">An amantes et amantes iisdem remediis curentur</span>? Whether lovers +and madmen be cured by the same remedies? he affirms it; for love extended +is mere madness. Such physic then as is prescribed, is either inward or +outward, as hath been formerly handled in the precedent partition in the +cure of melancholy. Consult with Valleriola <span class="cite">observat. lib. 2. observ. +7.</span> Lod. Mercatus <span class="cite">lib. 2. cap. 4. de mulier. affect.</span> Daniel Sennertus +<span class="cite">lib. 1. part. 2. cap. 10.</span> <a href="#note5629">[5629]</a>Jacobus Ferrandus the Frenchman, in +his Tract <span class="cite">de amore Erotique</span>, Forestus <span class="cite">lib. 10. observ. 29 and 30</span>, +Jason Pratensis and others for peculiar receipts. <a href="#note5630">[5630]</a>Amatus Lusitanus +cured a young Jew, that was almost mad for love, with the syrup of +hellebore, and such other evacuations and purges which are usually +prescribed to black choler: <a href="#note5631">[5631]</a>Avicenna confirms as much if need +require, and <a href="#note5632">[5632]</a>“bloodletting above the rest,” which makes <span lang="la">amantes ne +sint amentes</span>, lovers to come to themselves, and keep in their right minds. +'Tis the same which Schola Salernitana, Jason Pratensis, Hildesheim, &c., +prescribe bloodletting to be used as a principal remedy. Those old +Scythians had a trick to cure all appetite of burning lust, by <a href="#note5633">[5633]</a> +letting themselves blood under the ears, and to make both men and women +barren, as Sabellicus in his <span class="cite">Aeneades</span> relates of them. Which Salmuth. <span class="cite">Tit. +10. de Herol. comment. in Pancirol. de nov. report.</span> Mercurialis, <span class="cite">var. +lec. lib. 3. cap. 7.</span> out of Hippocrates and Benzo say still is in use +amongst the Indians, a reason of which Langius gives <span class="cite">lib. 1. epist. 10.</span> + +<p lang="la">Huc faciunt medicamenta venerem sopientia, “ut camphora pudendis alligata, +et in bracha gestata” (quidam ait) “membrum flaccidum reddit. Laboravit hoc +morbo virgo nobilis, cui inter caetera praescripsit medicus, ut laminam +plumbeam multis foraminibus pertusam ad dies viginti portaret in dorso; ad +exiccandum vero sperma jussit eam quam parcissime cibari, et manducare +frequentur coriandrum praeparatum, et semen lactucae, et acetosae, et sic eam +a morbo liberavit”. Porro impediunt et remittunt coitum folia salicis trita +et epota, et si frequentius usurpentur ipsa in totum auferunt. Idem praestat +Topatius annulo gestatus, dexterum lupi testiculum attritum, et oleo vel +aqua rosata exhibitum veneris taedium inducere scribit Alexander Benedictus: +lac butyri commestum et semen canabis, et camphora exhibita idem praestant. +Verbena herba gestata libidinem extinguit, pulvisquae ranae decollatae et +exiccatae. Ad extinguendum coitum, ungantur membra genitalia, et renes et +pecten aqua in qua opium Thebaicum sit dissolutum; libidini maxime +contraria camphora est, et coriandrum siccum frangit coitum, et erectionem +virgae impedit; idem efficit synapium ebibitum. “Da verbenam in potu et non +erigetur virga sex diebus; utere mentha sicca cum aceto, genitalia illinita +succo hyoscyami aid cicutae, coitus appelitum sedant, &c. ℞. seminis +lactuc. portulac. coriandri an. ℨj. menthae siccae ℨß. +sacchari albiss. ℥iiij. pulveriscentur omnia subtiliter, et post ea +simul misce aqua neunpharis, f. confec. solida in morsulis. Ex his sumat +mane unum quum surgat”. Innumera fere his similia petas ab Hildeshemo loco +praedicto, Mizaldo, Porta, caeterisque. +</div> +<div class="subsection"> +<h4><a name="3.2.5.2"></a>SUBSECT. II.—<i>Withstand the beginnings, avoid occasions, change his place: fair and foul means, contrary passions, with witty inventions: to bring in another, and discommend the former</i>.</h4> + +<p>Other good rules and precepts are enjoined by our physicians, which, if not +alone, yet certainly conjoined, may do much; the first of which is <span lang="la">obstare +principiis</span>, to withstand the beginning,<a href="#note5634">[5634]</a><span lang="la">Quisquis in primo obstitit, +Pepulitque amorem tutus ac victor fuit</span>, he that will but resist at first, +may easily be a conqueror at the last. Balthazar Castilio, <span class="cite">l. 4.</span> urgeth +this prescript above the rest, <a href="#note5635">[5635]</a>“when he shall chance” (saith he) “to +light upon a woman that hath good behaviour joined with her excellent +person, and shall perceive his eyes with a kind of greediness to pull unto +them this image of beauty, and carry it to the heart: shall observe himself +to be somewhat incensed with this influence, which moveth within: when he +shall discern those subtle spirits sparkling in her eyes, to administer +more fuel to the fire, he must wisely withstand the beginnings, rouse up +reason, stupefied almost, fortify his heart by all means, and shut up all +those passages, by which it may have entrance.” 'Tis a precept which all +concur upon, +<div class="poem" lang="la"> +<div class="line"><a href="#note5636">[5636]</a>Opprime dum nova sunt subiti mala semina morbi,</div> +<div class="line">Dum licet, in primo lumine siste pedem.</div> +</div> +<div class="poem"> +<div class="line">Thy quick disease, whilst it is fresh today,</div> +<div class="line">By all means crush, thy feet at first step stay.</div> +</div> +Which cannot speedier be done, than if he confess his grief and passion to +some judicious friend <a href="#note5637">[5637]</a>(<span lang="la">qui tacitus ardet magis uritur</span>, the more he +conceals, the greater is his pain) that by his good advice may happily ease +him on a sudden; and withal to avoid occasions, or any circumstance that +may aggravate his disease, to remove the object by all means; for who can +stand by a fire and not burn? +<div class="poem" lang="la"> +<div class="line"><a href="#note5638">[5638]</a>Sussilite obsecro et mittite istanc foras,</div> +<div class="line">quae misero mihi amanti ebibit sanguinem.</div> +</div> +'Tis good therefore to keep quite out of her company, which Hierom so much +labours to Paula, to Nepotian; Chrysost. so much inculcates in <span class="cite">ser. in +contubern.</span> Cyprian, and many other fathers of the church, Siracides in his +ninth chapter, Jason Pratensis, Savanarola, Arnoldus, Valleriola, &c., and +every physician that treats of this subject. Not only to avoid, as <a href="#note5639">[5639]</a> +Gregory Tholosanus exhorts, “kissing, dalliance, all speeches, tokens, +love-letters, and the like,” or as Castilio, <span class="cite">lib. 4.</span> to converse with +them, hear them speak, or sing, (<span lang="la">tolerabilius est audire basiliscum +sibilantem</span>, thou hadst better hear, saith <a href="#note5640">[5640]</a>Cyprian, a serpent hiss) +<a href="#note5641">[5641]</a>“those amiable smiles, admirable graces, and sweet gestures,” which +their presence affords. +<div class="poem" lang="la"> +<div class="line"><a href="#note5642">[5642]</a>Neu capita liment solitis morsiunculis,</div> +<div class="line">Et his papillarum oppressiunculis</div> +<div class="line">Abstineant:———</div> +</div> +but all talk, name, mention, or cogitation of them, and of any other women, +persons, circumstance, amorous book or tale that may administer any +occasion of remembrance. <a href="#note5643">[5643]</a>Prosper adviseth young men not to read the +Canticles, and some parts of Genesis at other times; but for such as are +enamoured they forbid, as before, the name mentioned, &c., especially all +sight, they must not so much as come near, or look upon them. +<div class="poem" lang="la"> +<div class="line"><a href="#note5644">[5644]</a>Et fugitare decet simulacra et pabula amoris,</div> +<div class="line">Abstinere sibi atque alio convertere mentem.</div> +</div> +“Gaze not on a maid,” saith Siracides, “turn away thine eyes from a +beautiful woman,” <span class="bibcite">c. 9. v. 5. 7, 8.</span> <span lang="la">averte oculos</span>, saith David, or if thou +dost see them, as Ficinus adviseth, let not thine eye be <span lang="la">intentus ad +libidinem</span>, do not intend her more than the rest: for as <a href="#note5645">[5645]</a>Propertius +holds, <span lang="la">Ipse alimenta sibi maxima praebet amor</span>, love as a snow ball +enlargeth itself by sight: but as Hierome to Nepotian, <span lang="la">aut aequaliter ama, +aut aequaliter ignora</span>, either see all alike, or let all alone; make a +league with thine eyes, as <a href="#note5646">[5646]</a>Job did, and that is the safest course, +let all alone, see none of them. Nothing sooner revives, <a href="#note5647">[5647]</a>“or waxeth +sore again,” as Petrarch holds, “than love doth by sight.” “As pomp renews +ambition; the sight of gold, covetousness; a beauteous object sets on fire +this burning lust.” <span lang="la">Et multum saliens incitat unda sitim.</span> The sight of +drink makes one dry, and the sight of meat increaseth appetite. 'Tis +dangerous therefore to see. A <a href="#note5648">[5648]</a>young gentleman in merriment would +needs put on his mistress's clothes, and walk abroad alone, which some of +her suitors espying, stole him away for her that he represented. So much +can sight enforce. Especially if he have been formerly enamoured, the sight +of his mistress strikes him into a new fit, and makes him rave many days +after. +<div class="poem" lang="la"> +<div class="line"><a href="#note5649">[5649]</a>———Infirmis causa pusilla nocet,</div> +<div class="couplet"> +<div class="line">Ut pene extinctum cinerem si sulphure tangas,</div> +<div class="line">Vivet, et ex minimo maximus ignis erit:</div> +</div> +<div class="couplet"> +<div class="line">Sic nisi vitabis quicquid renovabit amorem,</div> +<div class="line">Flamma recrudescet, quae modo nulla fuit.</div> +</div> +</div> +<div class="poem"> +<div class="couplet"> +<div class="line">A sickly man a little thing offends,</div> +<div class="line">As brimstone doth a fire decayed renew,</div> +</div> +<div class="couplet"> +<div class="line">And makes it burn afresh, doth love's dead flames,</div> +<div class="line">If that the former object it review.</div> +</div> +</div> +Or, as the poet compares it to embers in ashes, which the wind blows, +<a href="#note5650">[5650]</a><span lang="la">ut solet a ventis</span>, &c., a scald head (as the saying is) is soon +broken, dry wood quickly kindles, and when they have been formerly wounded +with sight, how can they by seeing but be inflamed? Ismenias acknowledged +as much of himself, when he had been long absent, and almost forgotten his +mistress, <a href="#note5651">[5651]</a>“at the first sight of her, as straw in a fire, I burned +afresh, and more than ever I did before.” <a href="#note5652">[5652]</a>“Chariclia was as much +moved at the sight of her dear Theagines, after he had been a great +stranger.” <a href="#note5653">[5653]</a>Mertila, in Aristaenetus, swore she would never love +Pamphilus again, and did moderate her passion, so long as he was absent; +but the next time he came in presence, she could not contain, <span lang="la">effuse +amplexa attrectari se sinit</span>, &c., she broke her vow, and did profusely +embrace him. Hermotinus, a young man (in the said <a href="#note5654">[5654]</a>author) is all out +as unstaid, he had forgot his mistress quite, and by his friends was well +weaned from her love; but seeing her by chance, <span lang="la">agnovit veteris vestigia +flammae</span>, he raved amain, <span lang="la">Illa tamen emergens veluti lucida stella cepit +elucere</span>, &c., she did appear as a blazing star, or an angel to his sight. +And it is the common passion of all lovers to be overcome in this sort. For +that cause belike Alexander discerning this inconvenience and danger that +comes by seeing, <a href="#note5655">[5655]</a>“when he heard Darius's wife so much commended for +her beauty, would scarce admit her to come in his sight,” foreknowing +belike that of Plutarch, <span lang="la">formosam videre periculosissimum</span>, how full of +danger it is to see a proper woman, and though he was intemperate in other +things, yet in this <span lang="la">superbe se gessit</span>, he carried himself bravely. And so +when as Araspus, in Xenophon, had so much magnified that divine face of +Panthea to Cyrus, <a href="#note5656">[5656]</a>“by how much she was fairer than ordinary, by so +much he was the more unwilling to see her.” Scipio, a young man of +twenty-three years of age, and the most beautiful of the Romans, equal in +person to that Grecian Charinus, or Homer's Nireus, at the siege of a city +in Spain, when as a noble and most fair young gentlewoman was brought unto +him, <a href="#note5657">[5657]</a>“and he had heard she was betrothed to a lord, rewarded her, +and sent her back to her sweetheart.” St. Austin, as <a href="#note5658">[5658]</a>Gregory reports +of him, <span lang="la">ne cum sorore quidem sua putavit habitandum</span>, would not live in +the house with his own sister. Xenocrates lay with Lais of Corinth all +night, and would not touch her. Socrates, though all the city of Athens +supposed him to dote upon fair Alcibiades, yet when he had an opportunity, +<a href="#note5659">[5659]</a><span lang="la">solus cum solo</span> to lie in the chamber with, and was wooed by him +besides, as the said Alcibiades publicly <a href="#note5660">[5660]</a>confessed, <span lang="la">formam sprevit +et superbe contempsit</span>, he scornfully rejected him. Petrarch, that had so +magnified his Laura in several poems, when by the pope's means she was +offered unto him, would not accept of her. <a href="#note5661">[5661]</a>“It is a good happiness +to be free from this passion of love, and great discretion it argues in +such a man that he can so contain himself; but when thou art once in love, +to moderate thyself (as he saith) is a singular point of wisdom.” +<div class="poem" lang="la"> +<div class="line"><a href="#note5662">[5662]</a>Nam vitare plagas in amoris ne jaciamur</div> +<div class="line">Non ita difficile est, quam captum retibus ipsis</div> +<div class="line">Exire, et validos Veneris perrumpere nodos.</div> +</div> +<div class="poem"> +<div class="line">To avoid such nets is no such mastery,</div> +<div class="line">But ta'en escape is all the victory.</div> +</div> +<p><a name="index1"></a>But, forasmuch as few men are free, so discreet lovers, or that can contain +themselves, and moderate their passions, to curb their senses, as not to +see them, not to look lasciviously, not to confer with them, such is the +fury of this headstrong passion of raging lust, and their weakness, <span lang="la">ferox +ille ardor a natura insitus</span>, <a href="#note5663">[5663]</a>as he terms it “such a furious desire +nature hath inscribed, such unspeakable delight.” +<div class="poem" lang="la"> +<div class="line">Sic Divae Veneris furor,</div> +<div class="line">Insanis adeo mentibus incubat,</div> +</div> +which neither reason, counsel, poverty, pain, misery, drudgery, <span lang="la">partus +dolor</span>, &c., can deter them from; we must use some speedy means to correct +and prevent that, and all other inconveniences, which come by conference +and the like. The best, readiest, surest way, and which all approve, is +<span lang="la">Loci mutatio</span>, to send them several ways, that they may neither hear of, +see, nor have an opportunity to send to one another again, or live +together, <span lang="la">soli cum sola</span>, as so many Gilbertines. <span lang="la">Elongatio a patria</span>, +'tis Savanarola's fourth rule, and Gordonius' precept, <span lang="la">distrahatur ad +longinquas regiones</span>, send him to travel. 'Tis that which most run upon, as +so many hounds, with full cry, poets, divines, philosophers, physicians, +all, <span lang="la">mutet patriam</span>: Valesius: <a href="#note5664">[5664]</a>as a sick man he must be cured with +change of air, Tully <span class="cite">4 Tuscul</span>. The best remedy is to get thee gone, Jason +Pratensis: change air and soil, Laurentius. <a href="#note5665">[5665]</a><span lang="la">Fuge littus amatum</span>. +<div class="poem" lang="la"> +<div class="line">Virg. Utile finitimis abstinuisse locis.</div> +<div class="line"><a href="#note5666">[5666]</a>Ovid. I procul, et longas carpere perge vias.</div> +<div class="line">———sed fuge tutus eris.</div> +</div> +Travelling is an antidote of love, +<div class="poem" lang="la"> +<div class="line"><a href="#note5667">[5667]</a>Magnum iter ad doctas proficisci cogor Athenas,</div> +<div class="line">Ut me longa gravi solvat amore via.</div> +</div> +For this purpose, saith <a href="#note5668">[5668]</a>Propertius, my parents sent me to Athens; +time and patience wear away pain and grief, as fire goes out for want of +fuel. <span lang="la">Quantum oculis, animo tam procul ibit amor</span>. But so as they tarry +out long enough: a whole year <a href="#note5669">[5669]</a>Xenophon prescribes <span lang="la">Critobulus, vix +enim intra hoc tempus ab amore sanari poteris</span>: some will hardly be weaned +under. All this <a href="#note5670">[5670]</a>Heinsius merrily inculcates in an epistle to his +friend Primierus; first fast, then tarry, thirdly, change thy place, +fourthly, think of a halter. If change of place, continuance of time, +absence, will not wear it out with those precedent remedies, it will hardly +be removed: but these commonly are of force. Felix Plater, <span class="cite">observ. lib. +1.</span> had a baker to his patient, almost mad for the love of his maid, and +desperate; by removing her from him, he was in a short space cured. Isaeus, +a philosopher of Assyria, was a most dissolute liver in his youth, <span lang="la">palam +lasciviens</span>, in love with all he met; but after he betook himself, by his +friends' advice, to his study, and left women's company, he was so changed +that he cared no more for plays, nor feasts, nor masks, nor songs, nor +verses, fine clothes, nor no such love toys: he became a new man upon a +sudden, <span lang="la">tanquam si priores oculos amisisset</span>, (saith mine <a href="#note5671">[5671]</a>author) +as if he had lost his former eyes. Peter Godefridus, in the last chapter of +his third book, hath a story out of St. Ambrose, of a young man that +meeting his old love after long absence, on whom he had extremely doted, +would scarce take notice of her; she wondered at it, that he should so +lightly esteem her, called him again, <span lang="la">lenibat dictis animum</span>, and told him +who she was, <span lang="la">Ego sum, inquit: At ego non sum ego</span>; but he replied, “he was +not the same man:” <span lang="la">proripuit sese tandem</span>, as <a href="#note5672">[5672]</a>Aeneas fled from Dido, +not vouchsafing her any farther parley, loathing his folly, and ashamed of +that which formerly he had done. <a href="#note5673">[5673]</a><span lang="la">Non sum stultus ut ante jam +Neaera</span>. “O Neaera, put your tricks, and practise hereafter upon somebody +else, you shall befool me no longer.” Petrarch hath such another tale of a +young gallant, that loved a wench with one eye, and for that cause by his +parents was sent to travel into far countries, “after some years he +returned, and meeting the maid for whose sake he was sent abroad, asked her +how, and by what chance she lost her eye? no, said she, I have lost none, +but you have found yours:” signifying thereby, that all lovers were blind, +as Fabius saith, <span lang="la">Amantes de forma judicare non possunt</span>, lovers cannot +judge of beauty, nor scarce of anything else, as they will easily confess +after they return unto themselves, by some discontinuance or better advice, +wonder at their own folly, madness, stupidity, blindness, be much abashed, +“and laugh at love, and call it an idle thing, condemn themselves that ever +they should be so besotted or misled: and be heartily glad they have so +happily escaped.” + +<p>If so be (which is seldom) that change of place will not effect this +alteration, then other remedies are to be annexed, fair and foul means, as +to persuade, promise, threaten, terrify, or to divert by some contrary +passion, rumour, tales, news, or some witty invention to alter his +affection, <a href="#note5674">[5674]</a>“by some greater sorrow to drive out the less,” saith +Gordonius, as that his house is on fire, his best friends dead, his money +stolen. <a href="#note5675">[5675]</a>“That he is made some great governor, or hath some honour, +office, some inheritance is befallen him.” He shall be a knight, a baron; +or by some false accusation, as they do to such as have the hiccup, to make +them forget it. St. Hierome, <span class="cite">lib. 2. epist. 16.</span> to Rusticus the monk, +hath an instance of a young man of Greece, that lived in a monastery in +Egypt, <a href="#note5676">[5676]</a>“that by no labour, no continence, no persuasion, could be +diverted, but at last by this trick he was delivered. The abbot sets one of +his convent to quarrel with him, and with some scandalous reproach or other +to defame him before company, and then to come and complain first, the +witnesses were likewise suborned for the plaintiff. The young man wept, and +when all were against him, the abbot cunningly took his part, lest he +should be overcome with immoderate grief: but what need many words? by this +invention he was cured, and alienated from his pristine +love-thoughts”—Injuries, slanders, contempts, disgraces—<span lang="la">spretaeque +injuria formae</span>, “the insult of her slighted beauty,” are very forcible +means to withdraw men's affections, <span lang="la">contumelia affecti amatores amare +desinunt</span>, as <a href="#note5677">[5677]</a>Lucian saith, lovers reviled or neglected, contemned +or misused, turn love to hate; <a href="#note5678">[5678]</a><span lang="la">redeam? Non si me obsecret</span>, “I'll +never love thee more.” <span lang="la">Egone illam, quae illum, quae me, quae non</span>? So +Zephyrus hated Hyacinthus because he scorned him, and preferred his +co-rival Apollo (Palephaetus <span class="cite">fab. Nar.</span>), he will not come again though he +be invited. Tell him but how he was scoffed at behind his back, ('tis the +counsel of Avicenna), that his love is false, and entertains another, +rejects him, cares not for him, or that she is a fool; a nasty quean, a +slut, a vixen, a scold, a devil, or, which Italians commonly do, that he or +she hath some loathsome filthy disease, gout, stone, strangury, falling +sickness, and that they are hereditary, not to be avoided, he is subject to +a consumption, hath the pox, that he hath three or four incurable tetters, +issues; that she is bald, her breath stinks, she is mad by inheritance, and +so are all the kindred, a hair-brain, with many other secret infirmities, +which I will not so much as name, belonging to women. That he is a +hermaphrodite, an eunuch, imperfect, impotent, a spendthrift, a gamester, a +fool, a gull, a beggar, a whoremaster, far in debt, and not able to +maintain her, a common drunkard, his mother was a witch, his father hanged, +that he hath a wolf in his bosom, a sore leg, he is a leper, hath some +incurable disease, that he will surely beat her, he cannot hold his water, +that he cries out or walks in the night, will stab his bedfellow, tell all +his secrets in his sleep, and that nobody dare lie with him, his house is +haunted with spirits, with such fearful and tragical things, able to avert +and terrify any man or woman living, Gordonius, <span class="cite">cap. 20. part. 2.</span> hunc in +modo consulit; <span lang="la">Paretur aliqua vetula turpissima aspectu, cum turpi et vili +habitu: et portet subtus gremium pannum menstrualem, et dicat quod amica +sua sit ebriosa, et quod mingat in lecto, et quod est epileptica et +impudicia; et quod in corpore suo sunt excrescentiae enormes, cum faetore +anhelitus, et aliae enormitates, quibus vetulae sunt edoctae: si nolit his +persuaderi, subito extrahat <a href="#note5679">[5679]</a>pannum menstrualem, coram facie +portando, exclamando, talis est amica tua; et si ex his non demiserit, non +est homo, sed diabolus incarnatus</span>. Idem fere, Avicenna, <span class="cite">cap. 24, de +cura Elishi, lib. 3, Fen. 1. Tract. 4.</span> <span lang="la">Narrent res immundas vetulae, ex +quibus abominationem incurrat, et res <a href="#note5680">[5680]</a>sordidas et, hoc assiduent</span>. +Idem Arculanus <span class="cite">cap. 16. in 9. Rhasis</span>, &c. + +<p>Withal as they do discommend the old, for the better effecting a more +speedy alteration, they must commend another paramour, <span lang="la">alteram inducere</span>, +set him or her to be wooed, or woo some other that shall be fairer, of +better note, better fortune, birth, parentage, much to be preferred, <a href="#note5681">[5681]</a> +<span lang="la">Invenies alium si te hic fastidit Alexis</span>, by this means, which Jason +Pratensis wisheth, to turn the stream of affection another way, +<span lang="la">Successore novo truditur omnis amor</span>; or, as Valesius adviseth, by +<a href="#note5682">[5682]</a>subdividing to diminish it, as a great river cut into many channels +runs low at last. <a href="#note5683">[5683]</a><span lang="la">Hortor et ut pariter binas habeatis amicas</span>, +&c. If you suspect to be taken, be sure, saith the poet, to have two +mistresses at once, or go from one to another: as he that goes from a good +fire in cold weather is both to depart from it, though in the next room +there be a better which will refresh him as much; there's as much +difference of <span lang="la">haec</span> as <span lang="la">hac ignis</span>; or bring him to some public shows, +plays, meetings, where he may see variety, and he shall likely loathe his +first choice: carry him but to the next town, yea peradventure to the next +house, and as Paris lost Oenone's love by seeing Helen, and Cressida +forsook Troilus by conversing with Diomede, he will dislike his former +mistress, and leave her quite behind him, as <a href="#note5684">[5684]</a>Theseus left Ariadne +fast asleep in the island of Dia, to seek her fortune, that was erst his +loving mistress. <a href="#note5685">[5685]</a><span lang="la">Nunc primum Dorida vetus amator contempsi</span>, as he +said, Doris is but a dowdy to this. As he that looks himself in a glass +forgets his physiognomy forthwith, this flattering glass of love will be +diminished by remove; after a little absence it will be remitted, the next +fair object will likely alter it. A young man in <a href="#note5686">[5686]</a>Lucian was +pitifully in love, he came to the theatre by chance, and by seeing other +fair objects there, <span lang="la">mentis sanitatem recepit</span>, was fully recovered, <a href="#note5687">[5687]</a> +“and went merrily home, as if he had taken a dram of oblivion.” <a href="#note5688">[5688]</a>A +mouse (saith an apologer) was brought up in a chest, there fed with +fragments of bread and cheese, though there could be no better meat, till +coming forth at last, and feeding liberally of other variety of viands, +loathed his former life: moralise this fable by thyself. Plato, in. his +seventh book <span class="cite">De Legibus</span>, hath a pretty fiction of a city under ground, +<a href="#note5689">[5689]</a>to which by little holes some small store of light came; the +inhabitants thought there could not be a better place, and at their first +coming abroad they might not endure the light, <span lang="la">aegerrime solem intueri</span>; +but after they were accustomed a little to it, <a href="#note5690">[5690]</a>“they deplored their +fellows' misery that lived under ground.” A silly lover is in like state, +none so fair as his mistress at first, he cares for none but her; yet after +a while, when he hath compared her with others, he abhors her name, sight, +and memory. 'Tis generally true; for as he observes, <a href="#note5691">[5691]</a><span lang="la">Priorem +flammam novus ignis extrudit; et ea multorum natura, ut praesentes maxime +ament</span>, one fire drives out another; and such is women's weakness, that +they love commonly him that is present. And so do many men; as he +confessed, he loved Amye, till he saw Florial, and when he saw Cynthia, +forgat them both: but fair Phillis was incomparably beyond, them all, +Cloris surpassed her, and yet when he espied Amaryllis, she was his sole +mistress; O divine Amaryllis: <span lang="la">quam procera, cupressi ad instar, quam +elegans, quam decens</span>, &c. How lovely, how tall, how comely she was (saith +Polemius) till he saw another, and then she was the sole subject of his +thoughts. In conclusion, her he loves best he saw last. <a href="#note5692">[5692]</a>Triton, the +sea-god, first loved Leucothoe, till he came in presence of Milaene, she was +the commandress of his heart, till he saw Galatea: but (as <a href="#note5693">[5693]</a>she +complains) he loved another eftsoons, another, and another. 'Tis a thing +which, by Hierom's report, hath been usually practised. <a href="#note5694">[5694]</a>“Heathen +philosophers drive out one love with another, as they do a peg, or pin with +a pin. Which those seven Persian princes did to Ahasuerus, that they might +requite the desire of Queen Vashti with the love of others.” Pausanias in +Eliacis saith, that therefore one Cupid was painted to contend with +another, and to take the garland from him, because one love drives out +another, <a href="#note5695">[5695]</a><span lang="la">Alterius vires subtrahit alter amor</span>; and Tully, <span class="cite">3. +Nat. Deor.</span> disputing with C. Cotta, makes mention of three several Cupids, +all differing in office. Felix Plater, in the first book of his +observations, boasts how he cured a widower in Basil, a patient of his, by +this stratagem alone, that doted upon a poor servant his maid, when +friends, children, no persuasion could serve to alienate his mind: they +motioned him to another honest man's daughter in the town, whom he loved, +and lived with long after, abhorring the very name and sight of the first. +After the death of Lucretia, <a href="#note5696">[5696]</a>Euryalus would admit of no comfort, +till the Emperor Sigismund married him to a noble lady of his court, and so +in short space he was freed. +</div> +<div class="subsection"> +<h4><a name="3.2.5.3"></a>SUBSECT. III.—<i>By counsel and persuasion, foulness of the fact, men's, women's faults, miseries of marriage, events of lust, &c.</i></h4> + +<p>As there be divers causes of this burning lust, or heroical love, so there +be many good remedies to ease and help; amongst which, good counsel and +persuasion, which I should have handled in the first place, are of great +moment, and not to be omitted. Many are of opinion, that in this blind +headstrong passion counsel can do no good. +<div class="poem" lang="la"> +<div class="line"><a href="#note5697">[5697]</a>Quae enim res in se neque consilium neque modum</div> +<div class="line">Habet, ullo eam consilio regere non potes.</div> +</div> +<div class="poem"> +<div class="line">Which thing hath neither judgment, or an end,</div> +<div class="line">How should advice or counsel it amend?</div> +</div> +<a href="#note5698">[5698]</a><span lang="la">Quis enim modus adsit amori</span>? But, without question, good counsel +and advice must needs be of great force, especially if it shall proceed +from a wise, fatherly, reverent, discreet person, a man of authority, whom +the parties do respect, stand in awe of, or from a judicious friend, of +itself alone it is able to divert and suffice. Gordonius, the physician, +attributes so much to it, that he would have it by all means used in the +first place. <span lang="la">Amoveatur ab illa, consilio viri quem timet, ostendendo +pericula saeculi, judicium inferni, gaudia Paradisi</span>. He would have some +discreet men to dissuade them, after the fury of passion is a little spent, +or by absence allayed; for it is as intempestive at first, to give counsel, +as to comfort parents when their children are in that instant departed; to +no purpose to prescribe narcotics, cordials, nectarines, potions, Homer's +nepenthes, or Helen's bowl, &c. <span lang="la">Non cessabit pectus tundere</span>, she will +lament and howl for a season: let passion have his course awhile, and then +he may proceed, by foreshowing the miserable events and dangers which will +surely happen, the pains of hell, joys of Paradise, and the like, which by +their preposterous courses they shall forfeit or incur; and 'tis a fit +method, a very good means; for what <a href="#note5699">[5699]</a>Seneca said of vice, I say of +love, <span lang="la">Sine magistro discitur, vix sine magistro deseritur</span>, 'tis learned +of itself, but <a href="#note5700">[5700]</a>hardly left without a tutor. 'Tis not amiss therefore +to have some such overseer, to expostulate and show them such absurdities, +inconveniences, imperfections, discontents, as usually follow; which their +blindness, fury, madness, cannot apply unto themselves, or will not +apprehend through weakness; and good for them to disclose themselves, to +give ear to friendly admonitions. “Tell me, sweetheart (saith Tryphena to a +lovesick Charmides in <a href="#note5701">[5701]</a>Lucian), what is it that troubles thee? +peradventure I can ease thy mind, and further thee in thy suit;” and so, +without question, she might, and so mayst thou, if the patient be capable +of good counsel, and will hear at least what may be said. + +<p>If he love at all, she is either an honest woman or a whore. If dishonest, +let him read or inculcate to him that 5. of Solomon's Proverbs, Ecclus. 26. +Ambros. <span class="cite">lib. 1. cap. 4.</span> in his book of Abel and Cain, Philo Judeus <span class="cite">de +mercede mer</span>. Platina's <span class="cite">dial. in Amores</span>, Espencaeus, and those three books +of Pet. Haedus <span class="cite">de contem. amoribus</span>, Aeneas Sylvius' tart Epistle, which he +wrote to his friend Nicholas of Warthurge, which he calls <span lang="la">medelam illiciti +amoris</span> &c. <a href="#note5702">[5702]</a>“For what's a whore,” as he saith, “but a poller of +youth, a <a href="#note5703">[5703]</a>ruin of men, a destruction, a devourer of patrimonies, a +downfall of honour, fodder for the devil, the gate of death, and supplement +of hell?” <a href="#note5704">[5704]</a><span lang="la">Talis amor est laqueus animae</span>, &c., a bitter honey, sweet +poison, delicate destruction, a voluntary mischief, <span lang="la">commixtum coenum, +sterquilinium</span>. And as <a href="#note5705">[5705]</a>Pet. Aretine's Lucretia, a notable quean, +confesseth: “Gluttony, anger, envy, pride, sacrilege, theft, slaughter, +were all born that day that a whore began her profession; for,” as she +follows it, “her pride is greater than a rich churl's, she is more envious +than the pox, as malicious as melancholy, as covetous as hell. If from the +beginning of the world any were <span lang="la">mala, pejor, pessima</span>, bad in the +superlative degree, 'tis a whore; how many have I undone, caused to be +wounded, slain! O Antonia, thou seest <a href="#note5706">[5706]</a>what I am without, but within, +God knows, a puddle of iniquity, a sink of sin, a pocky quean.” Let him now +that so dotes meditate on this; let him see the event and success of +others, Samson, Hercules, Holofernes, &c. Those infinite mischiefs attend +it: if she be another man's wife he loves, 'tis abominable in the sight of +God and men; adultery is expressly forbidden in God's commandment, a mortal +sin, able to endanger his soul: if he be such a one that fears God, or have +any religion, he will eschew it, and abhor the loathsomeness of his own +fact. If he love an honest maid, 'tis to abuse or marry her; if to abuse, +'tis fornication, a foul fact (though some make light of it), and almost +equal to adultery itself. If to marry, let him seriously consider what he +takes in hand, look before ye leap, as the proverb is, or settle his +affections, and examine first the party, and condition of his estate and +hers, whether it be a fit match, for fortunes, years, parentage, and such +other circumstances, <span lang="la">an sit sitae Veneris</span>. Whether it be likely to +proceed: if not, let him wisely stave himself off at the first, curb in his +inordinate passion, and moderate his desire, by thinking of some other +subject, divert his cogitations. Or if it be not for his good, as Aeneas, +forewarned by Mercury in a dream, left Dido's love, and in all haste got +him to sea, +<div class="poem" lang="la"> +<div class="line"><a href="#note5707">[5707]</a>Mnestea, Surgestumque vocat fortemque Cloanthem,</div> +<div class="line">Classem aptent taciti jubet———</div> +</div> +and although she did oppose with vows, tears, prayers, and imprecation. +<div class="poem" lang="la"> +<div class="line"><a href="#note5708">[5708]</a>———nullis ille movetur</div> +<div class="line">Fletibus, aut illas voces tractabilis audit;</div> +</div> +Let thy Mercury-reason rule thee against all allurements, seeming delights, +pleasing inward or outward provocations. Thou mayst do this if thou wilt, +<span lang="la">pater non deperit filiam, nec frater sororem</span>, a father dotes not on his +own daughter, a brother on a sister; and why? because it is unnatural, +unlawful, unfit. If he be sickly, soft, deformed, let him think of his +deformities, vices, infirmities; if in debt, let him ruminate how to pay +his debts: if he be in any danger, let him seek to avoid it: if he have any +lawsuit, or other business, he may do well to let his love-matters alone +and follow it, labour in his vocation whatever it is. But if he cannot so +ease himself, yet let him wisely premeditate of both their estates; if they +be unequal in years, she young and he old, what an unfit match must it +needs be, an uneven yoke, how absurd and indecent a thing is it! as Lycinus +in <a href="#note5709">[5709]</a>Lucian told Timolaus, for an old bald crook-nosed knave to marry +a young wench; how odious a thing it is to see an old lecher! What should +a bald fellow do with a comb, a dumb doter with a pipe, a blind man with a +looking-glass, and thou with such a wife? How absurd it is for a young man +to marry an old wife for a piece of good. But put case she be equal in +years, birth, fortunes, and other qualities correspondent, he doth desire +to be coupled in marriage, which is an honourable estate, but for what +respects? Her beauty belike, and comeliness of person, that is commonly the +main object, she is a most absolute form, in his eye at least, <span lang="la">Cui formam +Paphia, et Charites tribuere decoram</span>; but do other men affirm as much? or +is it an error in his judgment. +<div class="poem" lang="la"> +<div class="line"><a href="#note5710">[5710]</a>Fallunt nos oculi vagique sensus,</div> +<div class="line">Oppressa ratione mentiuntur,</div> +</div> +“our eyes and other senses will commonly deceive us;” it may be, to thee +thyself upon a more serious examination, or after a little absence, she is +not so fair as she seems. <span lang="la">Quaedam videntur et non sunt</span>; compare her to +another standing by, 'tis a touchstone to try, confer hand to hand, body to +body, face to face, eye to eye, nose to nose, neck to neck, &c., examine +every part by itself, then altogether, in all postures, several sites, and +tell me how thou likest her. It may be not she, that is so fair, but her +coats, or put another in her clothes, and she will seem all out as fair; as +the <a href="#note5711">[5711]</a>poet then prescribes, separate her from her clothes: suppose +thou saw her in a base beggar's weed, or else dressed in some old hirsute +attires out of fashion, foul linen, coarse raiment, besmeared with soot, +colly, perfumed with opoponax, sagapenum, asafoetida, or some such filthy +gums, dirty, about some indecent action or other; or in such a case as +<a href="#note5712">[5712]</a>Brassivola, the physician, found Malatasta, his patient, after a +potion of hellebore, which he had prescribed: <span lang="la">Manibus in terram depositis, +et ano versus caelum elevato (ac si videretur Socraticus ille Aristophanes, +qui Geometricas figuras in terram scribens, tubera colligere videbatur) +atram bilem in album parietem injiciebat, adeoque totam cameram, et se +deturpabat, ut</span>, &c., all to bewrayed, or worse; if thou saw'st her (I say) +would thou affect her as thou dost? Suppose thou beheldest her in a <a href="#note5713">[5713]</a> +frosty morning, in cold weather, in some passion or perturbation of mind, +weeping, chafing, &c., rivelled and ill-favoured to behold. She many times +that in a composed look seems so amiable and delicious, <span lang="la">tam scitula, +forma</span>, if she do but laugh or smile, makes an ugly sparrow-mouthed face, +and shows a pair of uneven, loathsome, rotten, foul teeth: she hath a black +skin, gouty legs, a deformed crooked carcass under a fine coat. It may be +for all her costly tires she is bald, and though she seem so fair by dark, +by candlelight, or afar off at such a distance, as Callicratides observed +in <a href="#note5714">[5714]</a>Lucian, “If thou should see her near, or in a morning, she would +appear more ugly than a beast;” <a href="#note5715">[5715]</a><span lang="la">si diligenter consideres, quid per +os et nares et caeteros corporis meatus egreditur, vilius sterquilinium +nunquam vidisti</span>. Follow my counsel, see her undressed, see her, if it be +possible, out of her attires, <span lang="la">furtivis nudatam coloribus</span>, it may be she +is like Aesop's jay, or <a href="#note5716">[5716]</a>Pliny's cantharides, she will be loathsome, +ridiculous, thou wilt not endure her sight: or suppose thou saw'st her, +pale, in a consumption, on her death-bed, skin and bones, or now dead, +<span lang="la">Cujus erat gratissimus amplexus</span> (whose embrace was so agreeable) as +Barnard saith, <span lang="la">erit horribilis aspectus; Non redolet, sed olet, quae, +redolere solet</span>, “As a posy she smells sweet, is most fresh and fair one +day, but dried up, withered, and stinks another.” Beautiful Nireus, by that +Homer so much admired, once dead, is more deformed than Thersites, and +Solomon deceased as ugly as Marcolphus: thy lovely mistress that was erst +<a href="#note5717">[5717]</a><span lang="la">Charis charior ocellis</span>, “dearer to thee than thine eyes,” once +sick or departed, is <span lang="la">Vili vilior aestimata coeno</span>, “worse than any dirt or +dunghill.” Her embraces were not so acceptable, as now her looks be +terrible: thou hadst better behold a Gorgon's head, than Helen's carcass. + +<p>Some are of opinion, that to see a woman naked is able of itself to alter +his affection; and it is worthy of consideration, saith <a href="#note5718">[5718]</a>Montaigne +the Frenchman in his Essays, that the skilfulest masters of amorous +dalliance, appoint for a remedy of venerous passions, a full survey of the +body; which the poet insinuates, +<div class="poem" lang="la"> +<div class="line"><a href="#note5719">[5719]</a>Ille quod obscaenas in aperto corpore partes</div> +<div class="line">Viderat, in cursu qui fuit, haesit amor.</div> +</div> +<div class="poem"> +<div class="line">The love stood still, that run in full career,</div> +<div class="line">When once it saw those parts should not appear.</div> +</div> +It is reported of Seleucus, king of Syria, that seeing his wife +Stratonice's bald pate, as she was undressing her by chance, he could never +affect her after. Remundus Lullius, the physician, spying an ulcer or +cancer in his mistress' breast, whom he so dearly loved, from that day +following abhorred the looks of her. Philip the French king, as +Neubrigensis, <span class="cite">lib. 4. cap. 24.</span> relates it, married the king of +Denmark's daughter, <a href="#note5720">[5720]</a>“and after he had used her as a wife one night, +because her breath stunk, they say, or for some other secret fault, sent +her back again to her father.” Peter Mattheus, in the life of Lewis the +Eleventh, finds fault with our English <a href="#note5721">[5721]</a>chronicles, for writing how +Margaret the king of Scots' daughter, and wife to Louis the Eleventh, +French king, was <span lang="la">ob graveolentiam oris</span>, rejected by her husband. Many +such matches are made for by-respects, or some seemly comeliness, which +after honeymoon's past, turn to bitterness: for burning lust is but a +flash, a gunpowder passion; and hatred oft follows in the highest degree, +dislike and contempt. +<div class="poem" lang="la"> +<div class="line"><a href="#note5722">[5722]</a>———Cum se cutis arida laxat,</div> +<div class="line">Fiunt obscuri dentes———</div> +</div> +when they wax old, and ill-favoured, they may commonly no longer abide +them,—<span lang="la">Jam gravis es nobis</span>, Be gone, they grow stale, fulsome, +loathsome, odious, thou art a beastly filthy quean,—<a href="#note5723">[5723]</a><span lang="la">faciem Phoebe +cacantis habes</span>, thou art <span lang="la">Saturni podex</span>, withered and dry, <span lang="la">insipida et +vetula</span>,—<a href="#note5724">[5724]</a><span lang="la">Te quia rugae turpant, et capitis nives</span>, (I say) be gone, +<a href="#note5725">[5725]</a><span lang="la">portae patent, proficiscere</span>. + +<p>Yea, but you will infer, your mistress is complete, of a most absolute form +in all men's opinions, no exceptions can be taken at her, nothing may be +added to her person, nothing detracted, she is the mirror of women for her +beauty, comeliness and pleasant grace, inimitable, <span lang="la">merae deliciae, meri +lepores</span>, she is <span lang="la">Myrothetium Veneris, Gratiarum pixis</span>, a mere magazine +of natural perfections, she hath all the Veneres and Graces,—<span lang="la">mille faces +et mille figuras</span>, in each part absolute and complete, <a href="#note5726">[5726]</a><span lang="la">Laeta genas +laeta os roseum, vaga lumina laeta</span>: to be admired for her person, a most +incomparable, unmatchable piece, <span lang="la">aurea proles, ad simulachrum alicujus +numinis composita, a Phoenix, vernantis aetatulae Venerilla</span>, a nymph, a +fairy, <a href="#note5727">[5727]</a>like Venus herself when she was a maid, <span lang="la">nulli secunda</span>, a +mere quintessence, <span lang="la">flores spirans et amaracum, foeminae prodigium</span>: put +case she be, how long will she continue? <a href="#note5728">[5728]</a><span lang="la">Florem decoris singuli +carpunt dies</span>: “Every day detracts from her person,” and this beauty is +<span lang="la">bonum fragile</span>, a mere flash, a Venice glass, quickly broken, +<div class="poem" lang="la"> +<div class="line"><a href="#note5729">[5729]</a>Anceps forma bonum mortalibus,</div> +<div class="line">———exigui donum breve temporis,</div> +</div> +it will not last. As that fair flower <a href="#note5730">[5730]</a>Adonis, which we call an +anemone, flourisheth but one month, this gracious all-commanding beauty +fades in an instant. It is a jewel soon lost, the painter's goddess, <span lang="la">fulsa +veritas</span>, a mere picture. “Favour is deceitful, and beauty is vanity,” <span class="bibcite">Prov. +xxxi. 30.</span> +<div class="poem" lang="la"> +<div class="line"><a href="#note5731">[5731]</a>Vitrea gemmula, fluxaque bullula, candida forma est,</div> +<div class="line">Nix, rosa, fumus, ventus et aura, nihil.</div> +</div> +<div class="poem"> +<div class="line">A brittle gem, bubble, is beauty pale,</div> +<div class="line">A rose, dew, snow, smoke, wind, air, nought at all.</div> +</div> +If she be fair, as the saying is, she is commonly a fool: if proud, +scornful, <span lang="la">sequiturque superbia formam</span>, or dishonest, <span lang="la">rara est +concordia formae, atque pudicitiae</span>, “can she be fair and honest too?” <a href="#note5732">[5732]</a> +Aristo, the son of Agasicles, married a Spartan lass, the fairest lady in +all Greece next to Helen, but for her conditions the most abominable and +beastly creature of the world. So that I would wish thee to respect, with +<a href="#note5733">[5733]</a>Seneca, not her person but qualities. “Will you say that's a good +blade which hath a gilded scabbard, embroidered with gold and jewels? No, +but that which hath a good edge and point, well tempered metal, able to +resist.” This beauty is of the body alone, and what is that, but as <a href="#note5734">[5734]</a> +Gregory Nazianzen telleth us, “a mock of time and sickness?” or as +Boethius, <a href="#note5735">[5735]</a>“as mutable as a flower, and 'tis not nature so makes us, +but most part the infirmity of the beholder.” For ask another, he sees no +such matter: <span lang="la">Dic mihi per gratias quails tibi videtur</span>, “I pray thee tell +me how thou likest my sweetheart,” as she asked her sister in Aristenaetus, +<a href="#note5736">[5736]</a>“whom I so much admire, methinks he is the sweetest gentleman, the +properest man that ever I saw: but I am in love, I confess (<span lang="la">nec pudet +fateri</span>) and cannot therefore well judge.” But be she fair indeed, +golden-haired, as Anacreon his Bathillus, (to examine particulars) she have +<a href="#note5737">[5737]</a><span lang="la">Flammeolos oculos, collaque lacteola</span>, a pure sanguine complexion, +little mouth, coral lips, white teeth, soft and plump neck, body, hands, +feet, all fair and lovely to behold, composed of all graces, elegances, an +absolute piece, +<div class="poem" lang="la"> +<div class="line"><a href="#note5738">[5738]</a>Lumina sint Melitae Junonia, dextra Minervae,</div> +<div class="line">Mamillae Veneris, sura maris dominae, &c.</div> +</div> +Let <a href="#note5739">[5739]</a>her head be from Prague, paps out of Austria, belly from France, +back from Brabant, hands out of England, feet from Rhine, buttocks from +Switzerland, let her have the Spanish gait, the Venetian tire, Italian +compliment and endowments: +<div class="poem" lang="la"> +<div class="line"><a href="#note5740">[5740]</a>Candida sideriis ardescant lumina flammis,</div> +<div class="line">Sudent colla rosas, et cedat crinibus aurum,</div> +<div class="line">Mellea purpurem depromant ora ruborem;</div> +<div class="line">Fulgeat, ac Venerem coelesti corpore vincat,</div> +<div class="line">Forma dearum omnis, &c.</div> +</div> +Let her be such a one throughout, as Lucian deciphers in his Imagines, as +Euphranor of old painted Venus, Aristaenetus describes Lais, another Helena, +Chariclea, Leucippe, Lucretia, Pandora; let her have a box of beauty to +repair herself still, such a one as Venus gave Phaon, when he carried her +over the ford; let her use all helps art and nature can yield; be like her, +and her, and whom thou wilt, or all these in one; a little sickness, a +fever, small-pox, wound, scar, loss of an eye, or limb, a violent passion, +a distemperature of heat or cold, mars all in an instant, disfigures all; +child-bearing, old age, that tyrant time will turn Venus to Erinnys; raging +time, care, rivels her upon a sudden; after she hath been married a small +while, and the black ox hath trodden on her toe, she will be so much +altered, and wax out of favour, thou wilt not know her. One grows to fat, +another too lean, &c., modest Matilda, pretty pleasing Peg, sweet-singing +Susan, mincing merry Moll, dainty dancing Doll, neat Nancy, jolly Joan, +nimble Nell, kissing Kate, bouncing Bess, with black eyes, fair Phyllis, +with fine white hands, fiddling Frank, tall Tib, slender Sib, &c., will +quickly lose their grace, grow fulsome, stale, sad, heavy, dull, sour, and +all at last out of fashion. <span lang="la">Ubi jam vultus argutia, suavis suavitatio, +blandus, risus</span>, &c. Those fair sparkling eyes will look dull, her soft +coral lips will be pale, dry, cold, rough, and blue, her skin rugged, that +soft and tender superficies will be hard and harsh, her whole complexion +change in a moment, and as <a href="#note5741">[5741]</a>Matilda writ to King John. +<div class="poem"> +<div class="line">I am not now as when thou saw'st me last,</div> +<div class="line">That favour soon is vanished and past;</div> +<div class="line">That rosy blush lapt in a lily vale,</div> +<div class="line">Now is with morphew overgrown and pale.</div> +</div> +'Tis so in the rest, their beauty fades as a tree in winter, which Dejanira +hath elegantly expressed in the poet, +<div class="poem" lang="la"> +<div class="line"><a href="#note5742">[5742]</a>Deforme solis aspicis truncis nemus?</div> +<div class="line">Sic nostra longum forma percurrens iter,</div> +<div class="line">Deperdit aliquid semper, et fulget minus,</div> +<div class="line">Malisque minus est quiquid in nobis fuit,</div> +<div class="line">Olim petitum cecidit, et partu labat,</div> +<div class="line">Maturque multum rapuit ex illa mihi,</div> +<div class="line">Aetas citato senior eripuit gradu.</div> +</div> +<div class="poem"> +<div class="line">And as a tree that in the green wood grows,</div> +<div class="line">With fruit and leaves, and in the summer blows,</div> +<div class="line">In winter like a stock deformed shows:</div> +<div class="line">Our beauty takes his race and journey goes,</div> +<div class="line">And doth decrease, and lose, and come to nought,</div> +<div class="line">Admir'd of old, to this by child-birth brought:</div> +<div class="line">And mother hath bereft me of my grace,</div> +<div class="line">And crooked old age coining on apace.</div> +</div> +<p>To conclude with Chrysostom, <a href="#note5743">[5743]</a>“When thou seest a fair and beautiful +person, a brave Bonaroba, <span lang="la">a bella donna, quae salivam moveat, lepidam +puellam et quam tu facile ames</span>, a comely woman, having bright eyes, a +merry countenance, a shining lustre in her look, a pleasant grace, wringing +thy soul, and increasing thy concupiscence; bethink with thyself that it is +but earth thou lovest, a mere excrement, which so vexeth thee, which thou +so admirest, and thy raging soul will be at rest. Take her skin from her +face, and thou shalt see all loathsomeness under it, that beauty is a +superficial skin and bones, nerves, sinews: suppose her sick, now rivelled, +hoary-headed, hollow-cheeked, old; within she is full of filthy phlegm, +stinking, putrid, excremental stuff: snot and snivel in her nostrils, +spittle in her mouth, water in her eyes, what filth in her brains,” &c. Or +take her at best, and look narrowly upon her in the light, stand near her, +nearer yet, thou shalt perceive almost as much, and love less, as <a href="#note5744">[5744]</a> +Cardan well writes, <span lang="la">minus amant qui acute vident</span>, though Scaliger deride +him for it: if he see her near, or look exactly at such a posture, +whosoever he is, according to the true rules of symmetry and proportion, +those I mean of Albertus Durer, Lomatius and Tasnier, examine him of her. +If he be <span lang="la">elegans formarum spectator</span> he shall find many faults in +physiognomy, and ill colour: if form, one side of the face likely bigger +than the other, or crooked nose, bad eyes, prominent veins, concavities +about the eyes, wrinkles, pimples, red streaks, freckles, hairs, warts, +neves, inequalities, roughness, scabredity, paleness, yellowness, and as +many colours as are in a turkeycock's neck, many indecorums in their other +parts; <span lang="la">est quod desideres, est quod amputes</span>, one leers, another frowns, +a third gapes, squints, &c. And 'tis true that he saith, <a href="#note5745">[5745]</a><span lang="la">Diligenter +consideranti raro facies absoluta, et quae vitio caret</span>, seldom shall you +find an absolute face without fault, as I have often observed; not in the +face alone is this defect or disproportion to be found; but in all the +other parts, of body and mind; she is fair, indeed, but foolish; pretty, +comely, and decent, of a majestical presence, but peradventure, imperious, +dishonest, <span lang="la">acerba, iniqua</span>, self-willed: she is rich, but deformed; hath +a sweet face, but bad carriage, no bringing up, a rude and wanton flirt; a +neat body she hath, but it is a nasty quean otherwise, a very slut, of a +bad kind. As flowers in a garden have colour some, but no smell, others +have a fragrant smell, but are unseemly to the eye; one is unsavoury to the +taste as rue, as bitter as wormwood, and yet a most medicinal cordial +flower, most acceptable to the stomach; so are men and women; one is well +qualified, but of ill proportion, poor and base: a good eye she hath, but a +bad hand and foot, <span lang="la">foeda pedes et foeda manus</span>, a fine leg, bad teeth, a +vast body, &c. Examine all parts of body and mind, I advise thee to inquire +of all. See her angry, merry, laugh, weep, hot, cold, sick, sullen, +dressed, undressed, in all attires, sites, gestures, passions, eat her +meals, &c., and in some of these you will surely dislike. Yea, not her only +let him observe, but her parents how they carry themselves: for what +deformities, defects, encumbrances of body or mind be in them at such an +age, they will likely be subject to, be molested in like manner, they will +<span lang="la">patrizare</span> or <span lang="la">matrizare.</span> And withal let him take notice of her +companions, <span lang="la">in convictu</span> (as Quiverra prescribes), <span lang="la">et quibuscum +conversetur</span>, whom she converseth with. <span lang="la">Noscitur ex comite, qui non +cognoscitur ex se.</span> <a href="#note5746">[5746]</a>According to Thucydides, she is commonly the +best, <span lang="la">de quo minimus foras habetur sermo</span>, that is least talked of abroad. +For if she be a noted reveller, a gadder, a singer, a pranker or dancer, +than take heed of her. For what saith Theocritus? +<div class="poem" lang="la"> +<div class="line"><a href="#note5747">[5747]</a>At vos festivae ne ne saltate puellae,</div> +<div class="line">En malus hireus adest in vos saltare paratus.</div> +</div> +Young men will do it when they come to it. Fauns and satyrs will certainly +play reaks, when they come in such wanton Baccho's or Elenora's presence. Now +when they shall perceive any such obliquity, indecency, disproportion, +deformity, bad conditions, &c., let them still ruminate on that, and as +<a href="#note5748">[5748]</a>Haedus adviseth out of Ovid, <span lang="la">earum mendas notent</span>, note their +faults, vices, errors, and think of their imperfections; 'tis the next way +to divert and mitigate love's furious headstrong passions; as a peacock's +feet, and filthy comb, they say, make him forget his fine feathers, and +pride of his tail; she is lovely, fair, well-favoured, well qualified, +courteous and kind, “but if she be not so to me, what care I how kind she +be?” I say with <a href="#note5749">[5749]</a>Philostratus, <span lang="la">formosa aliis, mihi superba</span>, she is +a tyrant to me, and so let her go. Besides these outward neves or open +faults, errors, there be many inward infirmities, secret, some private +(which I will omit), and some more common to the sex, sullen fits, evil +qualities, filthy diseases, in this case fit to be considered; <span class="prudish">consideratio +foeditatis mulierum, menstruae imprimis, quam immundae sunt, quam Savanarola +proponit regula septima penitus observandam; et Platina <span class="cite">dial. amoris</span> fuse +perstringit. Lodovicus Bonacsialus, <span class="cite">mulieb. lib. 2. cap. 2.</span> Pet. +Haedus, Albertus, et infiniti fere medici</span>. <a href="#note5750">[5750]</a>A lover, in +Calcagninus's Apologies, wished with all his heart he were his mistress's +ring, to hear, embrace, see, and do I know not what: O thou fool, quoth the +ring, if thou wer'st in my room, thou shouldst hear, observe, and see +<span lang="la">pudenda et poenitenda</span>, that which would make thee loathe and hate her, +yea, peradventure, all women for her sake. + +<p>I will say nothing of the vices of their minds, their pride, envy, +inconstancy, weakness, malice, selfwill, lightness, insatiable lust, +jealousy, <span class="bibcite">Ecclus. v. 14.</span> “No malice to a woman's, no bitterness like to +hers,” <span class="bibcite">Eccles. vii. 21.</span> and as the same author urgeth, <span class="bibcite">Prov. xxxi. 10.</span> “Who +shall find a virtuous woman?” He makes a question of it. <span lang="la">Neque jus neque +bonum, neque aequum sciunt, melius pejus, prosit, obsit, nihil vident, nisi +quod libido suggerit</span>. “They know neither good nor bad, be it better or +worse” (as the comical poet hath it), “beneficial or hurtful, they will do +what they list.” +<div class="poem" lang="la"> +<div class="line"><a href="#note5751">[5751]</a>Insidiae humani generis, querimonia vitae,</div> +<div class="line">Exuviae noctis, durissima cura diei,</div> +<div class="line">Poena virum, nex et juvenum, &c.———</div> +</div> +And to that purpose were they first made, as Jupiter insinuates in the +<a href="#note5752">[5752]</a>poet; +<div class="poem"> +<div class="line">The fire that bold Prometheus stole from me,</div> +<div class="line">With plagues call'd women shall revenged be,</div> +<div class="line">On whose alluring and enticing face,</div> +<div class="line">Poor mortals doting shall their death embrace.</div> +</div> +In fine, as Diogenes concludes in Nevisanus, <span lang="la">Nulla est faemina quae non +habeat quid</span>: they have all their faults. +<div class="blackletter"> +<div class="line"><a href="#note5753">[5753]</a>Every each of them hath some vices,</div> +<div class="line">If one be full of villainy,</div> +<div class="line">Another hath a liquorish eye,</div> +<div class="line">If one be full of wantonness,</div> +<div class="line">Another is a chideress.</div> +</div> +When Leander was drowned, the inhabitants of Sestos consecrated Hero's +lantern to Anteros, <span lang="la">Anteroti sacrum</span>, <a href="#note5754">[5754]</a>and he that had good success +in his love should light the candle: but never any man was found to light +it; which I can refer to nought, but the inconstancy and lightness of +women. +<div class="poem"> +<div class="line"><a href="#note5755">[5755]</a>For in a thousand, good there is not one;</div> +<div class="line">All be so proud, unthankful, and unkind,</div> +<div class="line">With flinty hearts, careless of other's moan.</div> +<div class="line">In their own lusts carried most headlong blind,</div> +<div class="line">But more herein to speak I am forbidden;</div> +<div class="line">Sometimes for speaking truth one may be chidden.</div> +</div> +I am not willing, you see, to prosecute the cause against them, and +therefore take heed you mistake me not, <a href="#note5756">[5756]</a><span lang="la">matronam nullam ego tango</span>, +I honour the sex, with all good men, and as I ought to do, rather than +displease them, I will voluntarily take the oath which Mercurius +Britannicus took, <span class="cite">Viragin. descript. tib. 2. fol. 95.</span> <span lang="la">Me nihil unquam mali +nobilissimo sexui, vel verbo, vel facto machinaturum</span>, &c., let Simonides, +Mantuan, Platina, Pet. Aretine, and such women-haters bare the blame, if +aught be said amiss; I have not writ a tenth of that which might be urged +out of them and others; <a href="#note5757">[5757]</a><span lang="la">non possunt invectivae omnes, et satirae in +foeminas scriptae, uno volumine comprehendi</span>. And that which I have said (to +speak truth) no more concerns them than men, though women be more +frequently named in this tract; (to apologise once for all) I am neither +partial against them, or therefore bitter; what is said of the one, <span lang="la">mutato +nomine</span>, may most part be understood of the other. My words are like +Passus' picture in <a href="#note5758">[5758]</a>Lucian, of whom, when a good fellow had bespoke a +horse to be painted with his heels upwards, tumbling on his back, he made +him passant: now when the fellow came for his piece, he was very angry, and +said, it was quite opposite to his mind; but Passus instantly turned the +picture upside down, showed him the horse at that site which he requested, +and so gave him satisfaction. If any man take exception at my words, let +him alter the name, read him for her, and 'tis all one in effect. + +<p>But to my purpose: If women in general be so bad (and men worse than they) +what a hazard is it to marry? where shall a man find a good wife, or a +woman a good husband? A woman a man may eschew, but not a wife: wedding is +undoing (some say) marrying marring, wooing woeing: <a href="#note5759">[5759]</a>“a wife is a +fever hectic,” as Scaliger calls her, “and not be cured but by death,” as +out of Menander, Athenaeus adds, +<div class="poem" lang="la"> +<div class="line">In pelaprus te jacis negotiorum,—</div> +<div class="line">Non Libyum, non Aegeum, ubi ex triginta non pereunt</div> +<div class="line">Tria navigia: duceus uxorem servatur prorsus nemo.</div> +</div> +<div class="poem"> +<div class="line">Thou wadest into a sea itself of woes;</div> +<div class="line">In Libya and Aegean each man knows</div> +<div class="line">Of thirty not three ships are cast away,</div> +<div class="line">But on this rock not one escapes, I say.</div> +</div> +The worldly cares, miseries, discontents, that accompany marriage, I pray +you learn of them that have experience, for I have none; <a href="#note5760">[5760]</a><span lang="gr"> +παίδας ἐγὸ λόγους ἐγενσάμην</span>, <span lang="la">libri mentis liberi</span>. For my part I'll +dissemble with him, +<div class="poem" lang="la"> +<div class="line"><a href="#note5761">[5761]</a>Este procul nymphae, fallax genus este puellae,</div> +<div class="line">Vita jugata meo non facit ingenio: me juvat, &c.</div> +</div> +many married men exclaim at the miseries of it, and rail at wives +downright; I never tried, but as I hear some of them say, <a href="#note5762">[5762]</a><span lang="la">Mare haud +mare, vos mare acerrimum</span>, an Irish Sea is not so turbulent and raging as a +litigious wife. +<div class="poem" lang="la"> +<div class="line"><a href="#note5763">[5763]</a>Scylla et Charybdis Sicula contorquens freta,</div> +<div class="line">Minus est timenda, nulla non melior fera est.</div> +</div> +<div class="poem"> +<div class="line">Scylla and Charybdis are less dangerous,</div> +<div class="line">There is no beast that is so noxious.</div> +</div> +Which made the devil belike, as most interpreters hold, when he had taken +away Job's goods, <span lang="la">corporis et fortunae bona</span>, health, children, friends, to +persecute him the more, leave his wicked wife, as Pineda proves out of +Tertullian, Cyprian, Austin, Chrysostom, Prosper, Gaudentius, &c. <span lang="la">ut novum +calamitatis inde genus viro existeret</span>, to vex and gall him worse <span lang="la">quam +totus infernus</span> than all the fiends in hell, as knowing the conditions of a +bad woman. Jupiter <span lang="la">non tribuit homini pestilentius malum</span>, saith +Simonides: “better dwell with a dragon or a lion, than keep house with a +wicked wife,” <span class="bibcite">Ecclus. xxv. 18.</span> “better dwell in a wilderness,” <span class="bibcite">Prov. xxi. +19.</span> “no wickedness like to her,” <span class="bibcite">Ecclus. xxv. 22.</span> “She makes a sorry heart, +an heavy countenance, a wounded mind, weak hands, and feeble knees,” <span class="bibcite">vers. +25.</span> “A woman and death are two the bitterest things in the world:” <span lang="la">uxor +mihi ducenda est hodie, id mihi visus est dicere, abi domum et suspende te</span>. +<span class="cite">Ter. And. 1. 5.</span> And yet for all this we bachelors desire to be married; +with that vestal virgin, we long for it, <a href="#note5764">[5764]</a><span lang="la">Felices nuptae! moriar, +nisi nubere dulce est</span>. 'Tis the sweetest thing in the world, I would I had +a wife saith he, +<div class="poem"> +<div class="line">For fain would I leave a single life,</div> +<div class="line">If I could get me a good wife.</div> +</div> +Heigh-ho for a husband, cries she, a bad husband, nay, the worst that ever +was is better than none: O blissful marriage, O most welcome marriage, and +happy are they that are so coupled: we do earnestly seek it, and are never +well till we have effected it. But with what fate? like those birds in the +<a href="#note5765">[5765]</a>Emblem, that fed about a cage, so long as they could fly away at +their pleasure liked well of it; but when they were taken and might not get +loose, though they had the same meat, pined away for sullenness, and would +not eat. So we commend marriage, +<div class="poem" lang="la"> +<div class="line">———donec miselli liberi</div> +<div class="line">Aspichmis dominam; sed postquam heu janua clausa est,</div> +<div class="line">Fel intus est quod mel fuit:</div> +</div> +“So long as we are wooers, may kiss and coll at our pleasure, nothing is so +sweet, we are in heaven as we think; but when we are once tied, and have +lost our liberty, marriage is an hell,” “give me my yellow hose again:” a +mouse in a trap lives as merrily, we are in a purgatory some of us, if not +hell itself. <span lang="la">Dulce bellum inexpertis</span>, as the proverb is, 'tis fine +talking of war, and marriage sweet in contemplation, till it be tried: and +then as wars are most dangerous, irksome, every minute at death's door, so +is, &c. When those wild Irish peers, saith <a href="#note5766">[5766]</a>Stanihurst, were feasted +by king Henry the Second, (at what time he kept his Christmas at Dublin) +and had tasted of his prince-like cheer, generous wines, dainty fare, had +seen his <a href="#note5767">[5767]</a>massy plate of silver, gold, enamelled, beset with jewels, +golden candlesticks, goodly rich hangings, brave furniture, heard his +trumpets sound, fifes, drums, and his exquisite music in all kinds: when +they had observed his majestical presence as he sat in purple robes, +crowned, with his sceptre, &c., in his royal seat, the poor men were so +amazed, enamoured, and taken with the object, that they were <span lang="la">pertaesi +domestici et pristini tyrotarchi</span>, as weary and ashamed of their own +sordidity and manner of life. They would all be English forthwith; who but +English! but when they had now submitted themselves, and lost their former +liberty, they began to rebel some of them, others repent of what they had +done, when it was too late. 'Tis so with us bachelors, when we see and +behold those sweet faces, those gaudy shows that women make, observe their +pleasant gestures and graces, give ear to their siren tunes, see them +dance, &c., we think their conditions are as fine as their faces, we are +taken, with dumb signs, <span lang="la">in amplexum ruimus</span>, we rave, we burn, and would +fain be married. But when we feel the miseries, cares, woes, that accompany +it, we make our moan many of us, cry out at length and cannot be released. +If this be true now, as some out of experience will inform us, farewell +wiving for my part, and as the comical poet merrily saith, +<div class="poem" lang="la"> +<div class="line"><a href="#note5768">[5768]</a>Perdatur ille pessime qui foeminam</div> +<div class="line">Duxit secundus, nam nihil primo imprecor!</div> +<div class="line">Ignarus ut puto mali primus fuit.</div> +</div> +<div class="poem"> +<div class="line"><a href="#note5769">[5769]</a>Foul fall him that brought the second match to pass,</div> +<div class="line">The first I wish no harm, poor man alas!</div> +<div class="line">He knew not what he did, nor what it was.</div> +</div> +What shall I say to him that marries again and again, <a href="#note5770">[5770]</a><span lang="la">Stulta +maritali qui porrigit ora capistro</span>, I pity him not, for the first time he +must do as he may, bear it out sometimes by the head and shoulders, and let +his next neighbour ride, or else run away, or as that Syracusian in a +tempest, when all ponderous things were to be exonerated out of the ship, +<span lang="la">quia maximum pondus erat</span>, fling his wife into the sea. But this I confess +is comically spoken, <a href="#note5771">[5771]</a>and so I pray you take it. In sober sadness, +<a href="#note5772">[5772]</a>marriage is a bondage, a thraldom, a yoke, a hindrance to all good +enterprises, (“he hath married a wife and cannot come”) a stop to all +preferments, a rock on which many are saved, many impinge and are cast +away: not that the thing is evil in itself or troublesome, but full of all +contentment and happiness, one of the three things which please God, <a href="#note5773">[5773]</a> +“when a man and his wife agree together,” an honourable and happy estate, +who knows it not? If they be sober, wise, honest, as the poet infers, +<div class="poem" lang="la"> +<div class="line"><a href="#note5774">[5774]</a>Si commodos nanciscantur amores,</div> +<div class="line">Nullum iis abest voluptatis genus.</div> +</div> +<div class="poem"> +<div class="line">If fitly match'd be man and wife,</div> +<div class="line">No pleasure's wanting to their life.</div> +</div> +But to undiscreet sensual persons, that as brutes are wholly led by sense, +it is a feral plague, many times a hell itself, and can give little or no +content, being that they are often so irregular and prodigious in their +lusts, so diverse in their affections. <span lang="la">Uxor nomen dignitatis, non +voluptatis</span>, as <a href="#note5775">[5775]</a>he said, a wife is a name of honour, not of +pleasure: she is fit to bear the office, govern a family, to bring up +children, sit at a board's end and carve, as some carnal men think and say; +they had rather go to the stews, or have now and then a snatch as they can +come by it, borrow of their neighbours, than have wives of their own; +except they may, as some princes and great men do, keep as many courtesans +as they will themselves, fly out <span lang="la">impune</span>, <a href="#note5776">[5776]</a><span lang="la">Permolere uxores +alienas</span>, that polygamy of Turks, Lex Julia, with Caesar once enforced in +Rome, (though Levinus Torrentius and others suspect it) <span lang="la">uti uxores quot et +quas vellent liceret</span>, that every great man might marry, and keep as many +wives as he would, or Irish divorcement were in use: but as it is, 'tis +hard and gives not that satisfaction to these carnal men, beastly men as +too many are: <a href="#note5777">[5777]</a>What still the same, to be tied <a href="#note5778">[5778]</a>to one, be she +never so fair, never so virtuous, is a thing they may not endure, to love +one long. Say thy pleasure, and counterfeit as thou wilt, as <a href="#note5779">[5779]</a>Parmeno +told Thais, <span lang="la">Neque tu uno eris contenta</span>, “one man will never please thee;” +nor one woman many men. But as <a href="#note5780">[5780]</a>Pan replied to his father Mercury, +when he asked whether he was married, <span lang="la">Nequaquam pater, amator enim sum</span> +&c. “No, father, no, I am a lover still, and cannot be contented with one +woman.” Pythias, Echo, Menades, and I know not how many besides, were his +mistresses, he might not abide marriage. <span lang="la">Varietas delectat</span>, 'tis +loathsome and tedious, what one still? which the satirist said of Iberina, +is verified in most, +<div class="poem" lang="la"> +<div class="line"><a href="#note5781">[5781]</a>Unus Iberinae vir sufficit? ocyus illud</div> +<div class="line">Extorquebis ut haec oculo contenta sit uno.</div> +</div> +<div class="poem"> +<div class="line">'Tis not one man will serve her by her will,</div> +<div class="line">As soon she'll have one eye as one man still.</div> +</div> +As capable of any impression as <span lang="la">materia prima</span> itself, that still desires +new forms, like the sea their affections ebb and flow. Husband is a cloak +for some to hide their villainy; once married she may fly out at her +pleasure, the name of husband is a sanctuary to make all good. <span lang="la">Eo ventum</span> +(saith Seneca) <span lang="la">ut nulla virum habeat, nisi ut irritet adulterum</span>. They are +right and straight, as true Trojans as mine host's daughter, that Spanish +wench in <a href="#note5782">[5782]</a>Ariosto, as good wives as Messalina. Many men are as +constant in their choice, and as good husbands as Nero himself, they must +have their pleasure of all they see, and are in a word far more fickle than +any woman. +<div class="blackletter"> +<div class="line">For either they be full of jealousy,</div> +<div class="line">Or masterfull, or loven novelty.</div> +</div> +Good men have often ill wives, as bad as Xanthippe was to Socrates, Elevora +to St. Lewis, Isabella to our Edward the Second; and good wives are as +often matched to ill husbands, as Mariamne to Herod, Serena to Diocletian, +Theodora to Theophilus, and Thyra to Gurmunde. But I will say nothing of +dissolute and bad husbands, of bachelors and their vices; their good +qualities are a fitter subject for a just volume, too well known already in +every village, town and city, they need no blazon; and lest I should mar +any matches, or dishearten loving maids, for this present I will let them +pass. + +<p>Being that men and women are so irreligious, depraved by nature, so +wandering in their affections, so brutish, so subject to disagreement, so +unobservant of marriage rites, what shall I say? If thou beest such a one, +or thou light on such a wife, what concord can there be, what hope of +agreement? 'tis not <span lang="la">conjugium</span> but <span lang="la">conjurgium</span>, as the Reed and Fern in +the <a href="#note5783">[5783]</a>Emblem, averse and opposite in nature: 'tis twenty to one thou +wilt not marry to thy contentment: but as in a lottery forty blanks were +drawn commonly for one prize, out of a multitude you shall hardly choose a +good one: a small ease hence then, little comfort, +<div class="poem" lang="la"> +<div class="line"><a href="#note5784">[5784]</a>Nec integrum unquam transiges laetus diem.</div> +</div> +<div class="poem"> +<div class="line">If he or she be such a one,</div> +<div class="line">Thou hadst much better be alone.</div> +</div> +If she be barren, she is not—&c. If she have <a href="#note5785">[5785]</a>children, and thy +state be not good, though thou be wary and circumspect, thy charge will +undo thee,—<span lang="la">foecunda domum tibi prole gravabit</span>, <a href="#note5786">[5786]</a>thou wilt not be +able to bring them up, <a href="#note5787">[5787]</a>“and what greater misery can there be than to +beget children, to whom thou canst leave no other inheritance but hunger +and thirst?” <a href="#note5788">[5788]</a><span lang="la">cum fames dominatur, strident voces rogantium panem, +penetrantes patris cor</span>: what so grievous as to turn them up to the wide +world, to shift for themselves? No plague like to want: and when thou hast +good means, and art very careful of their education, they will not be +ruled. Think but of that old proverb, <span lang="gr">ᾑρώων τέκνα πήματα</span>, +<span lang="la">heroum filii noxae</span>, great men's sons seldom do well; <span lang="la">O utinam aut coelebs +mansissem, aut prole carerem!</span> “would that I had either remained single, +or not had children,” <a href="#note5789">[5789]</a>Augustus exclaims in Suetonius. Jacob had his +Reuben, Simeon and Levi; David an Amnon, an Absalom, Adoniah; wise men's +sons are commonly fools, insomuch that Spartian concludes, <span lang="la">Neminem prope +magnorum virorum optimum et utilem reliquisse filium</span>: <a href="#note5790">[5790]</a>they had been +much better to have been childless. 'Tis too common in the middle sort; thy +son's a drunkard, a gamester, a spendthrift; thy daughter a fool, a whore; +thy servants lazy drones and thieves; thy neighbours devils, they will make +thee weary of thy life. <a href="#note5791">[5791]</a>“If thy wife be froward, when she may not +have her will, thou hadst better be buried alive; she will be so impatient, +raving still, and roaring like Juno in the tragedy, there's nothing but +tempests, all is in an uproar.” If she be soft and foolish, thou wert +better have a block, she will shame thee and reveal thy secrets; if wise +and learned, well qualified, there is as much danger on the other side, +<span lang="la">mulierem doctam ducere periculosissimum</span>, saith Nevisanus, she will be too +insolent and peevish, <a href="#note5792">[5792]</a><span lang="la">Malo Venusinam quam te Cornelia mater</span>. Take +heed; if she be a slut, thou wilt loathe her; if proud, she'll beggar thee, +so <a href="#note5793">[5793]</a>“she'll spend thy patrimony in baubles, all Arabia will not serve +to perfume her hair,” saith Lucian; if fair and wanton, she'll make thee a +cornuto; if deformed, she will paint. <a href="#note5794">[5794]</a>“If her face be filthy by +nature, she will mend it by art,” <span lang="la">alienis et adscititiis imposturis</span>, +“which who can endure?” If she do not paint, she will look so filthy, thou +canst not love her, and that peradventure will make thee dishonest. +Cromerus <span class="cite">lib. 12. hist.</span>, relates of Casimirus,<a href="#note5795">[5795]</a>that he was +unchaste, because his wife Aleida, the daughter of Henry, Landgrave of +Hesse, was so deformed. If she be poor, she brings beggary with her (saith +Nevisanus), misery and discontent. If you marry a maid, it is uncertain how +she proves, <span lang="la">Haec forsan veniet non satis apta tibi</span>. <a href="#note5796">[5796]</a>If young, she +is likely wanton and untaught; if lusty, too lascivious; and if she be not +satisfied, you know where and when, <span lang="la">nil nisi jurgia</span>, all is in an uproar, +and there is little quietness to be had; If an old maid, 'tis a hazard she +dies in childbed; if a <a href="#note5797">[5797]</a>rich widow, <span lang="la">induces te in laqueum</span>, thou +dost halter thyself, she will make all away beforehand, to her other +children, &c.—<a href="#note5798">[5798]</a><span lang="la">dominam quis possit ferre tonantem</span>? she will hit +thee still in the teeth with her first husband; if a young widow, she is +often insatiable and immodest. If she be rich, well descended, bring a +great dowry, or be nobly allied, thy wife's friends will eat thee out of +house and home, <span lang="la">dives ruinam aedibus inducit</span>, she will be so proud, so +high-minded, so imperious. For—<span lang="la">nihil est magis intolerabile dite</span>, +“there's nothing so intolerable,” thou shalt be as the tassel of a +goshawk, <a href="#note5799">[5799]</a>“she will ride upon thee, domineer as she list,” wear the +breeches in her oligarchical government, and beggar thee besides. <span lang="la">Uxores +divites servitutem exigunt</span> (as Seneca hits them, <span class="cite">declam. lib. 2. +declam. 6.</span>)—<span lang="la">Dotem accepi imperium perdidi</span>. They will have sovereignty, +<span lang="la">pro conjuge dominam arcessis</span>, they will have attendance, they will do +what they list. <a href="#note5800">[5800]</a>In taking a dowry thou losest thy liberty, <span lang="la">dos +intrat, libertas exit</span>, hazardest thine estate. +<div class="poem" lang="la"> +<div class="line">Hae sunt atque aliae multae in magnis dotibus</div> +<div class="line">Incommoditates, sumptusque intolerabiles, &c.</div> +</div> +“with many such inconveniences:” say the best, she is a commanding servant; +thou hadst better have taken a good housewife maid in her smock. Since then +there is such hazard, if thou be wise keep thyself as thou art, 'tis good +to match, much better to be free. +<div class="poem" lang="la"> +<div class="line"><a href="#note5801">[5801]</a>—procreare liberos lepidissimum.</div> +<div class="line">Hercle vero liberum esse, id multo est lepidius.</div> +</div> +<a href="#note5802">[5802]</a>Art thou young? then match not yet; if old, match not at all. +<div class="poem" lang="la"> +<div class="line">Vis juvenis nubere? nondum venit tempus.</div> +<div class="line">Ingravescente aetate jam tempus praeteriit.</div> +</div> +And therefore, with that philosopher, still make answer to thy friends that +importune thee to marry, <span lang="la">adhuc intempestivum</span>, 'tis yet unseasonable, and +ever will be. + +<p>Consider withal how free, how happy, how secure, how heavenly, in respect, +a single man is, <a href="#note5803">[5803]</a>as he said in the comedy, <span lang="la">Et isti quod fortunatum +esse autumant, uxorem nunquam habui</span>, and that which all my neighbours +admire and applaud me for, account so great a happiness, I never had a +wife; consider how contentedly, quietly, neatly, plentifully, sweetly, and +how merrily he lives! he hath no man to care for but himself, none to +please, no charge, none to control him, is tied to no residence, no cure to +serve, may go and come, when, whither, live where he will, his own master, +and do what he list himself. Consider the excellency of virgins, <a href="#note5804">[5804]</a> +<span lang="la">Virgo coelum meruit</span>, marriage replenisheth the earth, but virginity +Paradise; Elias, Eliseus, John Baptist, were bachelors: virginity is a +precious jewel, a fair garland, a never-fading flower; <a href="#note5805">[5805]</a>for why was +Daphne turned to a green bay-tree, but to show that virginity is immortal? +<div class="poem" lang="la"> +<div class="line"><a href="#note5806">[5806]</a>Ut flos in septis secretus nascitur hortis,</div> +<div class="line">Ignotus pecori, nullo contusus aratro,</div> +<div class="line">Quam mulcent aurae, firmat sol, educat imber, &c.</div> +<div class="line">Sic virgo dum intacta manet, dum chara suis, sed</div> +<div class="line">Cum Castum amisit, &c.———</div> +</div> +Virginity is a fine picture, as <a href="#note5807">[5807]</a>Bonaventure calls it, a blessed +thing in itself, and if you will believe a Papist, meritorious. And +although there be some inconveniences, irksomeness, solitariness, &c., +incident to such persons, want of those comforts, <span lang="la">quae, aegro assideat et +curet aegrotum, fomentum paret, roget medicum</span>, &c., embracing, dalliance, +kissing, colling, &c., those furious motives and wanton pleasures a +new-married wife most part enjoys; yet they are but toys in respect, easily +to be endured, if conferred to those frequent encumbrances of marriage. +Solitariness may be otherwise avoided with mirth, music, good company, +business, employment; in a word, <a href="#note5808">[5808]</a><span lang="la">Gaudebit minus, et minus dolebit</span>; +for their good nights, he shall have good days. And methinks some time or +other, amongst so many rich bachelors, a benefactor should be found to +build a monastical college for old, decayed, deformed, or discontented +maids to live together in, that have lost their first loves, or otherwise +miscarried, or else are willing howsoever to lead a single life. The rest I +say are toys in respect, and sufficiently recompensed by those innumerable +contents and incomparable privileges of virginity. Think of these things, +confer both lives, and consider last of all these commodious prerogatives a +bachelor hath, how well he is esteemed, how heartily welcome to all his +friends, <span lang="la">quam mentitis obsequiis</span>, as Tertullian observes, with what +counterfeit courtesies they will adore him, follow him, present him with +gifts, <span lang="la">humatis donis</span>; “it cannot be believed” (saith <a href="#note5809">[5809]</a>Ammianus) “with +what humble service he shall be worshipped,” how loved and respected: “If +he want children, (and have means) he shall be often invited, attended on +by princes, and have advocates to plead his cause for nothing,” as <a href="#note5810">[5810]</a> +Plutarch adds. Wilt thou then be reverenced, and had in estimation? +<div class="poem" lang="la"> +<div class="line"><a href="#note5811">[5811]</a>———dominus tamen et domini rex</div> +<div class="line">Si tu vis fieri, nullus tibi parvulus aula.</div> +<div class="line">Luserit Aeneas, nec filia dulcior illa?</div> +<div class="line">Jucundum et charum sterilis facit uxor amicum.</div> +</div> +Live a single man, marry not, and thou shalt soon perceive how those +Haeredipetae (for so they were called of old) will seek after thee, bribe +and flatter thee for thy favour, to be thine heir or executor: Aruntius and +Aterius, those famous parasites in this kind, as Tacitus and <a href="#note5812">[5812]</a>Seneca +have recorded, shall not go beyond them. Periplectomines, that good +personate old man, <span lang="la">delicium senis</span>, well understood this in Plautus: for +when Pleusides exhorted him to marry that he might have children of his +own, he readily replied in this sort, +<div class="poem" lang="la"> +<div class="line">Quando habeo multos cognatos, quid opus mihi sit liberis?</div> +<div class="line">Nunc bene vivo et fortunate, atque animo ut lubet.</div> +<div class="line">Mea bona mea morte cognatis dicam interpartiant.</div> +<div class="line">Illi apud me edunt, me curant, visunt quid agam, ecquid velim,</div> +<div class="line">Qui mihi mittunt munera, ad prandium, ad coenam vocant.</div> +</div> +<div class="poem"> +<div class="line">Whilst I have kin, what need I brats to have?</div> +<div class="line">Now I live well, and as I will, most brave.</div> +<div class="line">And when I die, my goods I'll give away</div> +<div class="line">To them that do invite me every day.</div> +<div class="line">That visit me, and send me pretty toys,</div> +<div class="line">And strive who shall do me most courtesies.</div> +</div> +This respect thou shalt have in like manner, living as he did, a single +man. But if thou marry once, <a href="#note5813">[5813]</a><span lang="la">cogitato in omni vita te servum fore</span>, +bethink thyself what a slavery it is, what a heavy burden thou shalt +undertake, how hard a task thou art tied to, (for as Hierome hath it, <span lang="la">qui +uxorem habet, debitor est, et uxoris servus alligatus</span>,) and how continuate, +what squalor attends it, what irksomeness, what charges, for wife and +children are a perpetual bill of charges; besides a myriad of cares, +miseries, and troubles; for as that comical Plautus merrily and truly said, +he that wants trouble, must get to be master of a ship, or marry a wife; +and as another seconds him, wife and children have undone me; so many and +such infinite encumbrances accompany this kind of life. Furthermore, <span lang="la">uxor +intumuit</span>, &c., or as he said in the comedy, <a href="#note5814">[5814]</a><span lang="la">Duxi uxorem, quam ibi +miseriam vidi, nati filii, alia cura</span>. All gifts and invitations cease, no +friend will esteem thee, and thou shalt be compelled to lament thy misery, +and make thy moan with <a href="#note5815">[5815]</a>Bartholomeus Scheraeus, that famous poet +laureate, and professor of Hebrew in Wittenberg: I had finished this work +long since, but that <span lang="la">inter alia dura et tristia quae misero mihi pene +tergum fregerunt</span>, (I use his own words) amongst many miseries which almost +broke my back, <i><span lang="gr">συζυγία</span> ob Xantipismum</i>, a shrew to my wife +tormented my mind above measure, and beyond the rest. So shalt thou be +compelled to complain, and to cry out at last, with <a href="#note5816">[5816]</a>Phoroneus the +lawyer, “How happy had I been, if I had wanted a wife!” If this which I +have said will not suffice, see more in Lemnius <span class="cite">lib. 4. cap. 13. de +occult. nat. mir.</span> Espencaeus <span class="cite">de continentia, lib. 6. cap. 8.</span> Kornman <span class="cite">de +virginitate</span>, Platina <span class="cite">in Amor. dial. Practica artis amandi</span>, Barbarus <span class="cite">de +re uxoria</span>, Arnisaeus <span class="cite">in polit. cap. 3.</span> and him that is <span lang="la">instar omnium</span>, +Nevisanus the lawyer, <span class="cite">Sylva nuptial</span>, almost in every page. +</div> +<div class="subsection"> +<h4><a name="3.2.5.4"></a>SUBSECT. IV.—<i>Philters, Magical and Poetical Cures</i>.</h4> + +<p>Where persuasions and other remedies will not take place, many fly to +unlawful means, philters, amulets, magic spells, ligatures, characters, +charms, which as a wound with the spear of Achilles, if so made and caused, +must so be cured. If forced by spells and philters, saith Paracelsus, it +must be eased by characters, <span class="cite">Mag. lib. 2. cap 28.</span> and by incantations. +Fernelius <span class="cite">Path. lib. 6. cap. 13.</span> <a href="#note5817">[5817]</a>Skenkius <span class="cite">lib. 4. observ. med</span>. +hath some examples of such as have been so magically caused, and magically +cured, and by witchcraft: so saith Baptista Codronchus, <span class="cite">lib. 3. cap. 9. de +mor. ven.</span> <span class="cite">Malleus malef. cap. 6.</span> 'Tis not permitted to be done, I confess; +yet often attempted: see more in Wierus <span class="cite">lib. 3. cap. 18. de praestig. de +remediis per philtra.</span> Delrio <span class="cite">tom. 2. lib. 2. quaest. 3. sect. 3. disquisit. +magic</span>. Cardan <span class="cite">lib. 16. cap. 90.</span> reckons up many magnetical medicines, as +to piss through a ring, &c. Mizaldus <span class="cite">cent. 3. 30</span>, Baptista Porta, Jason +Pratensis, Lobelius <span class="cite">pag. 87</span>, Matthiolus, &c., prescribe many absurd +remedies. <span class="prudish">Radix mandragora ebibitae, Annuli ex ungulis Asini, Stercus amatae +sub cervical positum, illa nesciente, &c., quum odorem foeditatis sentit, +amor solvitur. Noctuae ocum abstemios facit comestum, ex consilio Jarthae +Indorum gymnosophistae apud Philostratum <span class="cite">lib. 3.</span> Sanguis amasiae, ebibitus +omnem amoris sensum tollit: Faustinam Marci Aurelii uxorem, gladiatoris +amore captam, ita penitus consilio Chaldaeorum liberatam, refert Julius +Capitolinus</span>. Some of our astrologers will effect as much by +characteristical images, <span lang="la">ex sigillis Hermetis, Salomonis, Chaelis, &c. +mulieris imago habentis crines sparsos</span>, &c. Our old poets and fantastical +writers have many fabulous remedies for such as are lovesick, as that of +Protesilaus' tomb in Philostratus, in his dialogue between Phoenix and +Vinitor: Vinitor, upon occasion discoursing of the rare virtues of that +shrine, telleth him that Protesilaus' altar and tomb <a href="#note5818">[5818]</a>“cures almost +all manner of diseases, consumptions, dropsies, quartan-agues, sore eyes: +and amongst the rest, such as are lovesick shall there be helped.” But +the most famous is <a href="#note5819">[5819]</a>Leucata Petra, that renowned rock in Greece, of +which Strabo writes, <span class="cite">Geog. lib. 10.</span> not far from St. Maures, saith Sands, +<span class="cite">lib. 1.</span> from which rock if any lover flung himself down headlong, he was +instantly cured. Venus after the death of Adonis, “when she could take no +rest for love,” <a href="#note5820">[5820]</a><span lang="la">Cum vesana suas torreret flamma medullas</span>, came to +the temple of Apollo to know what she should do to be eased of her pain: +Apollo sent her to Leucata Petra, where she precipitated herself, and was +forthwith freed; and when she would needs know of him a reason of it, he +told her again, that he had often observed <a href="#note5821">[5821]</a>Jupiter, when he was +enamoured on Juno, thither go to ease and wash himself, and after him +divers others. Cephalus for the love of Protela, Degonetus' daughter, +leaped down here, that Lesbian Sappho for Phaon, on whom she miserably +doted. <a href="#note5822">[5822]</a><span lang="la">Cupidinis aestro percita e summo praeceps ruit</span>, hoping thus +to ease herself, and to be freed of her love pangs. +<div class="poem" lang="la"> +<div class="line"><a href="#note5823">[5823]</a>Hic se Deucalion Pyrrhae suecensus amore</div> +<div class="line">Mersit, et illaeso corpore pressit aquas.</div> +<div class="line">Nec mora, fugit amor, &c.———</div> +</div> +<div class="poem"> +<div class="line">Hither Deucalion came, when Pyrrha's love</div> +<div class="line">Tormented him, and leapt down to the sea,</div> +<div class="line">And had no harm at all, but by and by</div> +<div class="line">His love was gone and chased quite away.</div> +</div> +This medicine Jos. Scaliger speaks of, <span class="cite">Ausoniarum lectionum lib. 18.</span> +Salmutz <span class="cite">in Pancirol. de 7. mundi mirac.</span> and other writers. Pliny reports, +that amongst the Cyzeni, there is a well consecrated to Cupid, of which if +any lover taste, his passion is mitigated: and Anthony Verdurius <span class="cite">Imag. +deorum de Cupid.</span> saith, that amongst the ancients there was <a href="#note5824">[5824]</a><span lang="la">Amor +Lethes</span>, “he took burning torches, and extinguished them in the river; his +statute was to be seen in the temple of Venus Eleusina,” of which Ovid +makes mention, and saith “that all lovers of old went thither on +pilgrimage, that would be rid of their love-pangs.” Pausanias, in <a href="#note5825">[5825]</a> +Phocicis, writes of a temple dedicated <span lang="la">Veneri in spelunca</span>, to Venus in +the vault, at Naupactus in Achaia (now Lepanto) in which your widows that +would have second husbands, made their supplications to the goddess; all +manner of suits concerning lovers were commenced, and their grievances +helped. The same author, in Achaicis, tells as much of the river <a href="#note5826">[5826]</a> +Senelus in Greece; if any lover washed himself in it, by a secret virtue of +that water, (by reason of the extreme coldness belike) he was healed, of +love's torments, <a href="#note5827">[5827]</a><span lang="la">Amoris vulnus idem qui sanat facit</span>; which if it +be so, that water, as he holds, is <span lang="la">omni auro pretiosior</span>, better than any +gold. Where none of all these remedies will take place, I know no other but +that all lovers must make a head and rebel, as they did in <a href="#note5828">[5828]</a>Ausonius, +and crucify Cupid till he grant their request, or satisfy their desires. +</div> +<div class="subsection"> +<h4><a name="3.2.5.5"></a>SUBSECT. V.—<i>The last and best Cure of Love-Melancholy, is to let them have their Desire</i>.</h4> + +<p>The last refuge and surest remedy, to be put in practice in the utmost +place, when no other means will take effect, is to let them go together, +and enjoy one another: <span lang="la">potissima cura est ut heros amasia sua potiatur</span>, +saith Guianerius, <span class="cite">cap. 15. tract. 15.</span> Aesculapius himself, to this +malady, cannot invent a better remedy, <span lang="la">quam ut amanti cedat amatum</span>, +<a href="#note5829">[5829]</a>(Jason Pratensis) than that a lover have his desire. +<div class="poem" lang="la"> +<div class="line">Et pariter torulo bini jungantur in uno,</div> +<div class="line">Et pulchro detur Aeneae Lavinia conjux.</div> +</div> +<div class="poem"> +<div class="line">And let them both be joined in a bed,</div> +<div class="line">And let Aeneas fair Lavinia wed;</div> +</div> +'Tis the special cure, to let them bleed in <span lang="la">vena Hymencaea</span>, for love is a +pleurisy, and if it be possible, so let it be,—<span lang="la">optataque gaudia carpant</span>. +<a href="#note5830">[5830]</a>Arculanus holds it the speediest and the best cure, 'tis +Savanarola's <a href="#note5831">[5831]</a>last precept, a principal infallible remedy, the last, +sole, and safest refuge. +<div class="poem" lang="la"> +<div class="line"><a href="#note5832">[5832]</a>Julia sola poles nostras extinguere flammas,</div> +<div class="line">Non nive, nun glacie, sed potes igne pari.</div> +</div> +<div class="poem"> +<div class="line">Julia alone can quench my desire,</div> +<div class="line">With neither ice nor snow, but with like fire.</div> +</div> +When you have all done, saith <a href="#note5833">[5833]</a>Avicenna, “there is no speedier or +safer course, than to join the parties together according to their desires +and wishes, the custom and form of law; and so we have seen him quickly +restored to his former health, that was languished away to skin and bones; +after his desire was satisfied, his discontent ceased, and we thought it +strange; our opinion is therefore that in such cases nature is to be +obeyed.” Areteus, an old author, <span class="cite">lib. 3. cap. 3.</span> hath an instance of a +young man, <a href="#note5834">[5834]</a>when no other means could prevail, was so speedily +relieved. What remains then but to join them in marriage? +<div class="poem" lang="la"> +<div class="line"><a href="#note5835">[5835]</a>Tunc et basia morsiunculasque</div> +<div class="line">Surreptim dare, mutuos fovere</div> +<div class="line">Amplexus licet, et licet jocari;</div> +</div> +“they may then kiss and coll, lie and look babies in one another's eyes,” +as heir sires before them did, they may then satiate themselves with love's +pleasures, which they have so long wished and expected; +<div class="poem" lang="la"> +<div class="line">Atque uno simul in toro quiescant,</div> +<div class="line">Conjuncto simul ore suavientur,</div> +<div class="line">Et somnos agitent quiete in una.</div> +</div> + +<p>Yea, but <span lang="la">hic labor, hoc opus</span>, this cannot conveniently be done, by reason +of many and several impediments. Sometimes both parties themselves are not +agreed: parents, tutors, masters, guardians, will not give consent; laws, +customs, statutes hinder: poverty, superstition, fear and suspicion: many +men dote on one woman, <span lang="la">semel et simul</span>: she dotes as much on him, or them, +and in modesty must not, cannot woo, as unwilling to confess as willing to +love: she dare not make it known, show her affection, or speak her mind. +“And hard is the choice” (as it is in Euphues) “when one is compelled either +by silence to die with grief, or by speaking to live with shame.” In this +case almost was the fair lady Elizabeth, Edward the Fourth his daughter, +when she was enamoured on Henry the Seventh, that noble young prince, and +new saluted king, when she broke forth into that passionate speech, <a href="#note5836">[5836]</a> +“O that I were worthy of that comely prince! but my father being dead, I +want friends to motion such a matter! What shall I say? I am all alone, and +dare not open my mind to any. What if I acquaint my mother with it? +bashfulness forbids. What if some of the lords? audacity wants. O that I +might but confer with him, perhaps in discourse I might let slip such a +word that might discover mine intention!” How many modest maids may this +concern, I am a poor servant, what shall I do? I am a fatherless child, and +want means, I am blithe and buxom, young and lusty, but I have never a +suitor, <span lang="la">Expectant stolidi ut ego illos rogatum veniam</span>, as <a href="#note5837">[5837]</a>she +said, A company of silly fellows look belike that I should woo them and +speak first: fain they would and cannot woo,—<a href="#note5838">[5838]</a><span lang="la">quae primum exordia +sumam</span>? being merely passive they may not make suit, with many such lets +and inconveniences, which I know not; what shall we do in such a case? sing +“Fortune my foe?”——— + +<p>Some are so curious in this behalf, as those old Romans, our modern +Venetians, Dutch and French, that if two parties clearly love, the one +noble, the other ignoble, they may not by their laws match, though equal +otherwise in years, fortunes, education, and all good affection. In +Germany, except they can prove their gentility by three descents, they +scorn to match with them. A nobleman must marry a noblewoman: a baron, a +baron's daughter; a knight, a knight's; a gentleman, a gentleman's: as +slaters sort their slates, do they degrees and families. If she be never so +rich, fair, well qualified otherwise, they will make him forsake her. The +Spaniards abhor all widows; the Turks repute them old women, if past +five-and-twenty. But these are too severe laws, and strict customs, <span lang="la">dandum +aliquid amori</span>, we are all the sons of Adam, 'tis opposite to nature, it +ought not to be so. Again: he loves her most impotently, she loves not him, +and so <span lang="la">e contra</span>. <a href="#note5839">[5839]</a>Pan loved Echo, Echo Satyrus, Satyrus Lyda. +<div class="poem" lang="la"> +<div class="line">Quantum ipsorum aliquis amantem oderat,</div> +<div class="line">Tantum ipsius amans odiosus erat.</div> +</div> +“They love and loathe of all sorts, he loves her, she hates him; and is +loathed of him, on whom she dotes.” Cupid hath two darts, one to force +love, all of gold, and that sharp,—<a href="#note5840">[5840]</a><span lang="la">Quod facit auratum est</span>; +another blunt, of lead, and that to hinder;—<span lang="la">fugat hoc, facit illud +amorem</span>, “this dispels, that creates love.” This we see too often verified +in our common experience. <a href="#note5841">[5841]</a>Choresus dearly loved that virgin +Callyrrhoe; but the more he loved her, the more she hated him. Oenone loved +Paris, but he rejected her: they are stiff of all sides, as if beauty were +therefore created to undo, or be undone. I give her all attendance, all +observance, I pray and intreat, <a href="#note5842">[5842]</a><span lang="la">Alma precor miserere mei</span>, fair +mistress pity me, I spend myself, my time, friends and fortunes, to win her +favour, (as he complains in the <a href="#note5843">[5843]</a>Eclogue,) I lament, sigh, weep, and +make my moan to her, “but she is hard as flint,”—<span lang="la">cautibus Ismariis +immotior</span>—as fair and hard as a diamond, she will not respect, <span lang="la">Despectus +tibi sum</span>, or hear me, +<div class="poem" lang="la"> +<div class="line"><a href="#note5844">[5844]</a>———fugit illa vocantem</div> +<div class="line">Nil lachrymas miserata meas, nil flexa querelis.</div> +</div> +What shall I do? +<div class="poem"> +<div class="line">I wooed her as a young man should do,</div> +<div class="line">But sir, she said, I love not you.</div> +</div> +<div class="poem" lang="la"> +<div class="line"><a href="#note5845">[5845]</a>Durior at scopulis mea Coelia, marmore, ferro,</div> +<div class="line">Robore, rupe, antro, cornu, adamante, gelu.</div> +</div> +<div class="poem"> +<div class="line">Rock, marble, heart of oak with iron barr'd,</div> +<div class="line">Frost, flint or adamants, are not so hard.</div> +</div> +I give, I bribe, I send presents, but they are refused. <a href="#note5846">[5846]</a><span lang="la">Rusticus +est Coridon, nec munera curat Alexis</span>. I protest, I swear, I weep, +<div class="poem" lang="la"> +<div class="line"><a href="#note5847">[5847]</a> ———odioque rependit amores,</div> +<div class="line">Irrisu lachrymas———</div> +</div> +“She neglects me for all this, she derides me,” contemns me, she hates me, +“Phillida flouts me:” <span lang="la">Caute, feris, quercu durior Eurydice</span>, stiff, +churlish, rocky still. + +<p>And 'tis most true, many gentlewomen are so nice, they scorn all suitors, +crucify their poor paramours, and think nobody good enough for them, as +dainty to please as Daphne herself. +<div class="poem" lang="la"> +<div class="line"><a href="#note5848">[5848]</a>Multi illum petiere, illa aspernate petentes,</div> +<div class="line">Nec quid Hymen, quid amor, quid sint connubia curat.</div> +</div> +<div class="poem"> +<div class="line">Many did woo her, but she scorn'd them still,</div> +<div class="line">And said she would not marry by her will.</div> +</div> +One while they will not marry, as they say at least, (when as they intend +nothing less) another while not yet, when 'tis their only desire, they rave +upon it. She will marry at last, but not him: he is a proper man indeed, +and well qualified, but he wants means: another of her suitors hath good +means, but he wants wit; one is too old, another too young, too deformed, +she likes not his carriage: a third too loosely given, he is rich, but base +born: she will be a gentlewoman, a lady, as her sister is, as her mother +is: she is all out as fair, as well brought up, hath as good a portion, and +she looks for as good a match, as Matilda or Dorinda: if not, she is +resolved as yet to tarry, so apt are young maids to boggle at every object, +so soon won or lost with every toy, so quickly diverted, so hard to be +pleased. In the meantime, <span lang="la">quot torsit amantes</span>? one suitor pines away, +languisheth in love, <span lang="la">mori quot denique cogit!</span> another sighs and grieves, +she cares not: and which <a href="#note5849">[5849]</a>Siroza objected to Ariadne, +<div class="poem" lang="la"> +<div class="couplet"> +<div class="line">Nec magis Euryali gemitu, lacrymisque moveris,</div> +<div class="line">Quam prece turbati flectitur ora sati.</div> +</div> +<div class="couplet"> +<div class="line">Tu juvenem, quo non formosior alter in urbe,</div> +<div class="line">Spernis, et insano cogis amore mori.</div> +</div> +</div> +<div class="poem"> +<div class="line">Is no more mov'd with those sad sighs and tears,</div> +<div class="line">Of her sweetheart, than raging sea with prayers:</div> +<div class="line">Thou scorn'st the fairest youth in all our city,</div> +<div class="line">And mak'st him almost mad for love to die:</div> +</div> +They take a pride to prank up themselves, to make young men. enamoured,— +<a href="#note5850">[5850]</a><span lang="la">captare viros et spernere capias</span>, to dote on them, and to run mad +for their sakes, +<div class="poem" lang="la"> +<div class="line"><a href="#note5851">[5851]</a>———sed nullis illa movetur</div> +<div class="line">Fletibus, aut voces ullas tractabilis audit.</div> +</div> +<div class="poem"> +<div class="line">Whilst niggardly their favours they discover,</div> +<div class="line">They love to be belov'd, yet scorn the lover.</div> +</div> +All suit and service is too little for them, presents too base: <span lang="la">Tormentis +gaudet amantis—et spoliis</span>. As Atalanta they must be overrun, or not won. +Many young men are as obstinate, and as curious in their choice, as +tyrannically proud, insulting, deceitful, false-hearted, as irrefragable +and peevish on the other side; Narcissus-like, +<div class="poem" lang="la"> +<div class="line"><a href="#note5852">[5852]</a>Multi illum juvenes, multae petiere puellae,</div> +<div class="line">Sed fuit in tenera tam dira superbia forma,</div> +<div class="line">Nulli illum juvenes, nullas petiere puellae.</div> +</div> +<div class="poem"> +<div class="line">Young men and maids did to him sue,</div> +<div class="line">But in his youth, so proud, so coy was he,</div> +<div class="line">Young men and maids bade him adieu.</div> +</div> +Echo wept and wooed him by all means above the rest, Love me for pity, or +pity me for love, but he was obstinate, <span lang="la">Ante ait emoriar quam sit tibi +copia nostri</span>, “he would rather die than give consent.” Psyche ran whining +after Cupid, +<div class="poem" lang="la"> +<div class="line"><a href="#note5853">[5853]</a>Formosum tua te Psyche formosa requirit,</div> +<div class="line">Et poscit te dia deum, puerumque puella;</div> +</div> +<div class="poem"> +<div class="line">Fair Cupid, thy fair Psyche to thee sues,</div> +<div class="line">A lovely lass a fine young gallant woos;</div> +</div> +but he rejected her nevertheless. Thus many lovers do hold out so long, +doting on themselves, stand in their own light, till in the end they come +to be scorned and rejected, as Stroza's Gargiliana was, +<div class="poem" lang="la"> +<div class="line">Te juvenes, te odere senes, desertaque langues,</div> +<div class="line">Quae fueras procerum publica cura prius.</div> +</div> +<div class="poem"> +<div class="line">Both young and old do hate thee scorned now,</div> +<div class="line">That once was all their joy and comfort too.</div> +</div> +As Narcissus was himself, +<div class="poem"> +<div class="line">———Who despising many.</div> +<div class="line">Died ere he could enjoy the love of any.</div> +</div> +They begin to be contemned themselves of others, as he was of his shadow, +and take up with a poor curate, or an old serving-man at last, that might +have had their choice of right good matches in their youth; like that +generous mare, in <a href="#note5854">[5854]</a>Plutarch, which would admit of none but great +horses, but when her tail was cut off and mane shorn close, and she now saw +herself so deformed in the water, when she came to drink, <span lang="la">ab asino +conscendi se passa</span>, she was contented at last to be covered by an ass. Yet +this is a common humour, will not be left, and cannot be helped. +<div class="poem" lang="la"> +<div class="line"><a href="#note5855">[5855]</a>Hanc volo quae non vult, illam quae vult ego nolo:</div> +<div class="line">Vincere vult animos, non satiare Venus.</div> +</div> +<div class="poem"> +<div class="line">I love a maid, she loves me not: full fain</div> +<div class="line">She would have me, but I not her again;</div> +<div class="line">So love to crucify men's souls is bent:</div> +<div class="line">But seldom doth it please or give consent.</div> +</div> +“Their love danceth in a ring, and Cupid hunts them round about; he dotes, +is doted on again.” <span lang="la">Dumque petit petitur, pariterque accedit et ardet</span>, +their affection cannot be reconciled. Oftentimes they may and will not, +'tis their own foolish proceedings that mars all, they are too distrustful +of themselves, too soon dejected: say she be rich, thou poor: she young, +thou old; she lovely and fair, thou most ill-favoured and deformed; she +noble, thou base: she spruce and fine, but thou an ugly clown: <span lang="la">nil +desperandum</span>, there's hope enough yet: <span lang="la">Mopso Nisa datur, quid non speremus +amantes</span>? Put thyself forward once more, as unlikely matches have been and +are daily made, see what will be the event. Many leave roses and gather +thistles, loathe honey and love verjuice: our likings are as various as our +palates. But commonly they omit opportunities, <span lang="la">oscula qui sumpsit</span>, &c., +they neglect the usual means and times. +<div class="poem"> +<div class="line">He that will not when he may,</div> +<div class="line">When he will he shall have nay.</div> +</div> +They look to be wooed, sought after, and sued to. Most part they will and +cannot, either for the above-named reasons, or for that there is a +multitude of suitors equally enamoured, doting all alike; and where one +alone must speed, what shall become of the rest? Hero was beloved of many, +but one did enjoy her; Penelope had a company of suitors, yet all missed of +their aim. In such cases he or they must wisely and warily unwind +themselves, unsettle his affections by those rules above prescribed,— +<a href="#note5856">[5856]</a><span lang="la">quin stultos excutit ignes</span>, divert his cogitations, or else +bravely bear it out, as Turnus did, <span lang="la">Tua sit Lavinia conjux</span>, when he +could not get her, with a kind of heroical scorn he bid Aeneas take her, or +with a milder farewell, let her go. <span lang="la">Et Phillida solus habeto</span>, “Take her +to you, God give you joy, sir.” The fox in the emblem would eat no grapes, +but why? because he could not get them; care not then for that which may +not be had. + +<p>Many such inconveniences, lets, and hindrances there are, which cross their +projects and crucify poor lovers, which sometimes may, sometimes again +cannot be so easily removed. But put case they be reconciled all, agreed +hitherto, suppose this love or good liking be between two alone, both +parties well pleased, there is <span lang="la">mutuus amor</span>, mutual love and great +affection; yet their parents, guardians, tutors, cannot agree, thence all +is dashed, the match is unequal: one rich, another poor: <span lang="la">durus pater</span>, a +hard-hearted, unnatural, a covetous father will not marry his son, except +he have so much money, <span lang="la">ita in aurum omnes insaniunt</span>, as <a href="#note5857">[5857]</a>Chrysostom +notes, nor join his daughter in marriage, to save her dowry, or for that he +cannot spare her for the service she doth him, and is resolved to part with +nothing whilst he lives, not a penny, though he may peradventure well give +it, he will not till he dies, and then as a pot of money broke, it is +divided amongst them that gaped after it so earnestly. Or else he wants +means to set her out, he hath no money, and though it be to the manifest +prejudice of her body and soul's health, he cares not, he will take no +notice of it, she must and shall tarry. Many slack and careless parents, +<span lang="la">iniqui patres</span>, measure their children's affections by their own, they are +now cold and decrepit themselves, past all such youthful conceits, and they +will therefore starve their children's genus, have them <span lang="la">a pueris <a href="#note5858">[5858]</a> +illico nasci senes</span>, they must not marry, <span lang="la">nec earum affines esse rerum +quas secum fert adolescentia: ex sua libidine moderatur quae est nunc, non +quae olim fuit</span>: as he said in the comedy: they will stifle nature, their +young bloods must not participate of youthful pleasures, but be as they are +themselves old on a sudden. And 'tis a general fault amongst most parents +in bestowing of their children, the father wholly respects wealth, when +through his folly, riot, indiscretion, he hath embezzled his estate, to +recover himself, he confines and prostitutes his eldest son's love and +affection to some fool, or ancient, or deformed piece for money. +<div class="poem" lang="la"> +<div class="line"><a href="#note5859">[5859]</a>Phanaretae ducet filiam, rufam, illam virginem,</div> +<div class="line">Caesiam, sparso ore, adunco naso———</div> +</div> +and though his son utterly dislike, with Clitipho in the comedy, <span lang="la">Non +possum pater</span>: If she be rich, <span lang="la">Eia</span> (he replies) <span lang="la">ut elegans est, credas +animum ibi esse</span>? he must and shall have her, she is fair enough, young +enough, if he look or hope to inherit his lands, he shall marry, not when +or whom he loves, <span lang="la">Arconidis hujus filiam</span>, but whom his father commands, +when and where he likes, his affection must dance attendance upon him. His +daughter is in the same predicament forsooth, as an empty boat, she must +carry what, where, when, and whom her father will. So that in these +businesses the father is still for the best advantage; now the mother +respects good kindred, must part the son a proper woman. All which <a href="#note5860">[5860]</a> +Livy exemplifies, <span class="cite">dec. 1. lib. 4.</span> a gentleman and a yeoman wooed a wench +in Rome (contrary to that statute that the gentry and commonalty must not +match together); the matter was controverted: the gentleman was preferred +by the mother's voice, <span lang="la">quae quam splendissimis nuptiis jungi puellam +volebat</span>: the overseers stood for him that was most worth, &c. But parents +ought not to be so strict in this behalf, beauty is a dowry of itself all +sufficient, <a href="#note5861">[5861]</a><span lang="la">Virgo formosa, etsi oppido pauper, abunde dotata est</span>, +<a href="#note5862">[5862]</a>Rachel was so married to Jacob, and Bonaventure, <a href="#note5863">[5863]</a><span class="cite">in 4. +sent</span>, “denies that he so much as venially sins, that marries a maid for +comeliness of person.” The Jews, <span class="bibcite">Deut. xxi. 11</span>, if they saw amongst the +captives a beautiful woman, some small circumstances observed, might take +her to wife. They should not be too severe in that kind, especially if +there be no such urgent occasion, or grievous impediment. 'Tis good for a +commonwealth. <a href="#note5864">[5864]</a>Plato holds, that in their contracts “young men should +never avoid the affinity of poor folks, or seek after rich.” Poverty and +base parentage may be sufficiently recompensed by many other good +qualities, modesty, virtue, religion, and choice bringing up, <a href="#note5865">[5865]</a>“I am +poor, I confess, but am I therefore contemptible, and an abject? Love +itself is naked, the graces; the stars, and Hercules clad in a lion's +skin.” Give something to virtue, love, wisdom, favour, beauty, person; be +not all for money. Besides, you must consider that <span lang="la">Amor cogi non potest</span>, +love cannot be compelled, they must affect as they may: <a href="#note5866">[5866]</a><span lang="la">Fatum est +in partibus illis quas sinus abscondit</span>, as the saying is, marriage and +hanging goes by destiny, matches are made in heaven. +<div class="poem"> +<div class="line">It lies not in our power to love or hate,</div> +<div class="line">For will in us is overrul'd by fate.</div> +</div> +A servant maid in <a href="#note5867">[5867]</a>Aristaenetus loved her mistress's minion, which +when her dame perceived, <span lang="la">furiosa aemulatione</span> in a jealous humour she +dragged her about the house by the hair of the head, and vexed her sore. +The wench cried out, <a href="#note5868">[5868]</a>“O mistress, fortune hath made my body your +servant, but not my soul!” Affections are free, not to be commanded. +Moreover it may be to restrain their ambition, pride, and covetousness, to +correct those hereditary diseases of a family, God in his just judgment +assigns and permits such matches to be made. For I am of Plato and <a href="#note5869">[5869]</a> +Bodine's mind, that families have their bounds and periods as well as +kingdoms, beyond which for extent or continuance they shall not exceed, six +or seven hundred years, as they there illustrate by a multitude of +examples, and which Peucer and <a href="#note5870">[5870]</a>Melancthon approve, but in a +perpetual tenor (as we see by many pedigrees of knights, gentlemen, yeomen) +continue as they began, for many descents with little alteration. Howsoever +let them, I say, give something to youth, to love; they must not think they +can fancy whom they appoint; <a href="#note5871">[5871]</a><span lang="la">Amor enim non imperatur, affectus +liber si quis alius et vices exigens</span>, this is a free passion, as Pliny +said in a panegyric of his, and may not be forced: Love craves liking, as +the saying is, it requires mutual affections, a correspondency: <span lang="la">invito non +datur nec aufertur</span>, it may not be learned, Ovid himself cannot teach us +how to love, Solomon describe, Apelles paint, or Helen express it. They +must not therefore compel or intrude; <a href="#note5872">[5872]</a><span lang="la">quis enim</span> (as Fabius urgeth) +<span lang="la">amare alieno animo potest</span>? but consider withal the miseries of enforced +marriages; take pity upon youth: and such above the rest as have daughters +to bestow, should be very careful and provident to marry them in due time. +Siracides <span class="bibcite">cap. 7. vers. 25.</span> calls it “a weighty matter to perform, so to +marry a daughter to a man of understanding in due time:” <span lang="la">Virgines enim +tempestive locandae</span>, as <a href="#note5873">[5873]</a>Lemnius admonisheth, <span class="cite">lib. 1. cap. 6.</span> +Virgins must be provided for in season, to prevent many diseases, of which +<a href="#note5874">[5874]</a>Rodericus a Castro <span class="cite">de morbis mulierum, lib. 2. cap. 3.</span> and Lod. +Mercatus <span class="cite">lib. 2. de mulier. affect, cap. 4, de melanch. virginum et +viduarum</span>, have both largely discoursed. And therefore as well to avoid +these feral maladies, 'tis good to get them husbands betimes, as to prevent +some other gross inconveniences, and for a thing that I know besides; <span lang="la">ubi +nuptiarum tempus et aetas advenerit</span>, as Chrysostom adviseth, let them not +defer it; they perchance will marry themselves else, or do worse. If +Nevisanus the lawyer do not impose, they may do it by right: for as he +proves out of Curtius, and some other civilians, Sylvae, <span class="cite">nup. lib. 2. +numer. 30.</span> <a href="#note5875">[5875]</a>“A maid past twenty-five years of age, against her +parents' consent may marry such a one as is unworthy of, and inferior to +her, and her father by law must be compelled to give her a competent +dowry.” Mistake me not in the mean time, or think that I do apologise here +for any headstrong, unruly, wanton flirts. I do approve that of St. Ambrose +(<span class="cite">Comment. in Genesis xxiv. 51</span>), which he hath written touching Rebecca's +spousals, “A woman should give unto her parents the choice of her husband, +<a href="#note5876">[5876]</a>lest she be reputed to be malapert and wanton, if she take upon her +to make her own choice; <a href="#note5877">[5877]</a>for she should rather seem to be desired by +a man, than to desire a man herself.” To those hard parents alone I retort +that of Curtius, (in the behalf of modester maids), that are too remiss and +careless of their due time and riper years. For if they tarry longer, to +say truth, they are past date, and nobody will respect them. A woman with +us in Italy (saith <a href="#note5878">[5878]</a>Aretine's Lucretia) twenty-four years of age, “is +old already, past the best, of no account.” An old fellow, as Lycistrata +confesseth in <a href="#note5879">[5879]</a>Aristophanes, <span lang="la">etsi sit canus, cito puellam virginem +ducat uxorem</span>, and 'tis no news for an old fellow to marry a young wench: +but as he follows it, <span lang="la">mulieris brevis occasio est, etsi hoc non +apprehenderit, nemo vult ducere uxorem, expectans vero sedet</span>; who cares +for an old maid? she may set, &c. A virgin, as the poet holds, <span lang="la">lasciva et +petulans puella virgo</span>, is like a flower, a rose withered on a sudden. +<div class="poem" lang="la"> +<div class="line"><a href="#note5880">[5880]</a>Quam modo nascentem rutilus conspexit Eous,</div> +<div class="line">Hanc rediens sero vespere vidit anum.</div> +</div> +<div class="poem"> +<div class="line">She that was erst a maid as fresh as May,</div> +<div class="line">Is now an old crone, time so steals away.</div> +</div> +Let them take time then while they may, make advantage of youth, and as he +prescribes, +<div class="poem" lang="la"> +<div class="line"><a href="#note5881">[5881]</a>Collige virgo rosas dum flos novus et nova pubes,</div> +<div class="line">Et memor esto aevum sic properare tuum.</div> +</div> +<div class="poem"> +<div class="line">Fair maids, go gather roses in the prime,</div> +<div class="line">And think that as a flower so goes on time.</div> +</div> +Let's all love, <span lang="la">dum vires annique sinunt</span>, while we are in the flower of +years, fit for love matters, and while time serves: for +<div class="poem" lang="la"> +<div class="line"><a href="#note5882">[5882]</a>Soles occidere et redire possunt,</div> +<div class="line">Nobis cum semel occidit brevis lux,</div> +<div class="line">Nox est perpetuo una dormienda.</div> +</div> +<div class="poem"> +<div class="line"><a href="#note5883">[5883]</a>Suns that set may rise again,</div> +<div class="line">But if once we loss this light,</div> +<div class="line">'Tis with us perpetual night.</div> +</div> +<span lang="la">Volat irrevocabile tempus</span>, time past cannot be recalled. But we need no +such exhortation, we are all commonly too forward: yet if there be any +escape, and all be not as it should, as Diogenes struck the father when the +son swore, because he taught him no better, if a maid or young man +miscarry, I think their parents oftentimes, guardians, overseers, +governors, <span lang="la">neque vos</span> (saith <a href="#note5884">[5884]</a>Chrysostom) <span lang="la">a supplicio immunes +evadetis, si non statim ad nuptias</span>, &c. are in as much fault, and as +severely to be punished as their children, in providing for them no sooner. + +<p>Now for such as have free liberty to bestow themselves, I could wish that +good counsel of the comical old man were put in practice, +<div class="poem" lang="la"> +<div class="line"><a href="#note5885">[5885]</a>Opulentiores pauperiorum ut filias</div> +<div class="line">Indotas dicant uxores domum:</div> +<div class="line">Et multo fiet civitas concordior,</div> +<div class="line">Et invidia nos minore utemur, quam utimur.</div> +</div> +<div class="poem"> +<div class="line">That rich men would marry poor maidens some,</div> +<div class="line">And that without dowry, and so bring them home,</div> +<div class="line">So would much concord be in our city,</div> +<div class="line">Less envy should we have, much more pity.</div> +</div> +If they would care less for wealth, we should have much more content and +quietness in a commonwealth. Beauty, good bringing up, methinks, is a +sufficient portion of itself, <a href="#note5886">[5886]</a><span lang="la">Dos est sua forma puellis</span>, “her +beauty is a maiden's dower,” and he doth well that will accept of such a +wife. Eubulides, in <a href="#note5887">[5887]</a>Aristaenetus, married a poor man's child, <span lang="la">facie +non illaetabili</span>, of a merry countenance, and heavenly visage, in pity of +her estate, and that quickly. Acontius coming to Delos, to sacrifice to +Diana, fell in love with Cydippe, a noble lass, and wanting means to get +her love, flung a golden apple into her lap, with this inscription upon it, +<div class="poem" lang="la"> +<div class="line">Juro tibi sane per mystica sacra Dianae,</div> +<div class="line">Me tibi venturum comitem, sponsumque futurum.</div> +</div> +<div class="poem"> +<div class="line">I swear by all the rites of Diana,</div> +<div class="line">I'll come and be thy husband if I may.</div> +</div> +She considered of it, and upon some small inquiry of his person and estate, +was married unto him. +<div class="poem"> +<div class="line">Blessed is the wooing,</div> +<div class="line">That is not long a doing.</div> +</div> +As the saying is; when the parties are sufficiently known to each other, +what needs such scrupulosity, so many circumstances? dost thou know her +conditions, her bringing-up, like her person? let her means be what they +will, take her without any more ado. <a href="#note5888">[5888]</a>Dido and Aeneas were +accidentally driven by a storm both into one cave, they made a match upon +it; Massinissa was married to that fair captive Sophonisba, King Syphax' +wife, the same day that he saw her first, to prevent Scipio Laelius, lest +they should determine otherwise of her. If thou lovest the party, do as +much: good education and beauty is a competent dowry, stand not upon money. +<span lang="la">Erant olim aurei homines</span> (saith Theocritus) <span lang="la">et adamantes redamabant</span>, in +the golden world men did so, (in the reign of <a href="#note5889">[5889]</a>Ogyges belike, before +staggering Ninus began to domineer) if all be true that is reported: and +some few nowadays will do as much, here and there one; 'tis well done +methinks, and all happiness befall them for so doing. <a href="#note5890">[5890]</a>Leontius, a +philosopher of Athens, had a fair daughter called Athenais, <span lang="la">multo corporis +lepore ac Venere</span>, (saith mine author) of a comely carriage, he gave her no +portion but her bringing up, <span lang="la">occulto formae, praesagio</span>, out of some secret +foreknowledge of her fortune, bestowing that little which he had amongst +his other children. But she, thus qualified, was preferred by some friends +to Constantinople, to serve Pulcheria, the emperor's sister, of whom she +was baptised and called Eudocia. Theodosius, the emperor, in short space +took notice of her excellent beauty and good parts, and a little after, +upon his sister's sole commendation, made her his wife: 'twas nobly done of +Theodosius. <a href="#note5891">[5891]</a>Rudophe was the fairest lady in her days in all Egypt; +she went to wash her, and by chance, (her maids meanwhile looking but +carelessly to her clothes) an eagle stole away one of her shoes, and laid +it in Psammeticus the King of Egypt's lap at Memphis: he wondered at the +excellency of the shoe and pretty foot, but more <span lang="la">Aquilae, factum</span>, at the +manner of the bringing of it: and caused forthwith proclamation to be made, +that she that owned that shoe should come presently to his court; the +virgin came, and was forthwith married to the king. I say this was +heroically done, and like a prince: I commend him for it, and all such as +have means, that will either do (as he did) themselves, or so for love, +&c., marry their children. If he be rich, let him take such a one as wants, +if she be virtuously given; for as Siracides, <span class="bibcite">cap. 7. ver. 19.</span> adviseth, +“Forego not a wife and good woman; for her grace is above gold.” If she +have fortunes of her own, let her make a man. Danaus of Lacedaemon had a +many daughters to bestow, and means enough for them all, he never stood +inquiring after great matches, as others used to do, but <a href="#note5892">[5892]</a>sent for a +company of brave young gallants to his house, and bid his daughters choose +every one one, whom she liked best, and take him for her husband, without +any more ado. This act of his was much approved in those times. But in this +iron age of ours, we respect riches alone, (for a maid must buy her husband +now with a great dowry, if she will have him) covetousness and filthy lucre +mars all good matches, or some such by-respects. Crales, a Servian prince +(as Nicephorus Gregoras <span class="cite">Rom. hist. lib. 6.</span> relates it,) was an earnest +suitor to Eudocia, the emperor's sister; though her brother much desired +it, yet she could not <a href="#note5893">[5893]</a>abide him, for he had three former wives, all +basely abused; but the emperor still, <span lang="la">Cralis amicitiam magni faciens</span>, +because he was a great prince, and a troublesome neighbour, much desired +his affinity, and to that end betrothed his own daughter Simonida to him, a +little girl five years of age (he being forty-five,) and five <a href="#note5894">[5894]</a>years +older than the emperor himself: such disproportionable and unlikely matches +can wealth and a fair fortune make. And yet not that alone, it is not only +money, but sometimes vainglory, pride, ambition, do as much harm as +wretched covetousness itself in another extreme. If a yeoman have one sole +daughter, he must overmatch her, above her birth and calling, to a +gentleman forsooth, because of her great portion, too good for one of her +own rank, as he supposeth: a gentleman's daughter and heir must be married +to a knight baronet's eldest son at least; and a knight's only daughter to +a baron himself, or an earl, and so upwards, her great dower deserves it. +And thus striving for more honour to their wealth, they undo their +children, many discontents follow, and oftentimes they ruinate their +families. <a href="#note5895">[5895]</a>Paulus Jovius gives instance in Galeatius the Second, that +heroical Duke of Milan, <span lang="la">externas affinitates, decoras quidem regio fastu, +sed sibi et posteris damnosas et fere exitiales quaesivit</span>; he married his +eldest son John Galeatius to Isabella the King of France his sister, but +she was <span lang="la">socero tam gravis, ut ducentis millibus aureorum constiterit</span>, her +entertainment at Milan was so costly that it almost undid him. His daughter +Violanta was married to Lionel Duke of Clarence, the youngest son to Edward +the Third, King of England, but, <span lang="la">ad ejus adventum tantae opes tam +admirabili liberalitate profusae sunt, ut opulentissimorum regum splendorem +superasse videretur</span>, he was welcomed with such incredible magnificence, +that a king's purse was scarce able to bear it; for besides many rich +presents of horses, arms, plate, money, jewels, &c., he made one dinner for +him and his company, in which were thirty-two messes and as much provision +left, <span lang="la">ut relatae a mensa dapes decem millibus hominum sufficerent</span>, as +would serve ten thousand men: but a little after Lionel died, <span lang="la">novae nuptae +et intempestivis conviviis operam dans</span>, &c., and to the duke's great loss, +the solemnity was ended. So can titles, honours, ambition, make many brave, +but unfortunate matches of all sides for by-respects, (though both crazed +in body and mind, most unwilling, averse, and often unfit,) so love is +banished, and we feel the smart of it in the end. But I am too lavish +peradventure in this subject. + +<p>Another let or hindrance is strict and severe discipline, laws and rigorous +customs, that forbid men to marry at set times, and in some places; as +apprentices, servants, collegiates, states of lives in copyholds, or in +some base inferior offices, <a href="#note5896">[5896]</a><span lang="la">Velle licet</span> in such cases, <span lang="la">potiri non +licet</span>, as he said. They see but as prisoners through a grate, they covet +and catch, but <span lang="la">Tantalus a labris</span>, &c. Their love is lost, and vain it is +in such an estate to attempt. <a href="#note5897">[5897]</a><span lang="la">Gravissimum est adamare nec potiri</span>, +'tis a grievous thing to love and not enjoy. They may, indeed, I deny not, +marry if they will, and have free choice, some of them; but in the meantime +their case is desperate, <span lang="la">Lupum auribus tenent</span>, they hold a wolf by the +ears, they must either burn or starve. 'Tis <span lang="la">cornutum sophisma</span>, hard to +resolve, if they marry they forfeit their estates, they are undone, and +starve themselves through beggary and want: if they do not marry, in this +heroical passion they furiously rage, are tormented, and torn in pieces by +their predominate affections. Every man hath not the gift of continence, +let him <a href="#note5898">[5898]</a>pray for it then, as Beza adviseth in his Tract <span class="cite">de +Divortiis</span>, because God hath so called him to a single life, in taking away +the means of marriage. <a href="#note5899">[5899]</a>Paul would have gone from Mysia to Bithynia, +but the spirit suffered him not, and thou wouldst peradventure be a married +man with all thy will, but that protecting angel holds it not fit. The +devil too sometimes may divert by his ill suggestions, and mar many good +matches, as the same <a href="#note5900">[5900]</a>Paul was willing to see the Romans, but +hindered of Satan he could not. There be those that think they are +necessitated by fate, their stars have so decreed, and therefore they +grumble at their hard fortune, they are well inclined to marry, but one rub +or other is ever in the way; I know what astrologers say in this behalf, +what Ptolemy <span class="cite">quadripartit. Tract. 4. cap. 4.</span> Skoner <span class="cite">lib. 1. cap. +12.</span> what Leovitius <span class="cite">genitur. exempl. 1.</span> which Sextus ab Heminga takes to +be the horoscope of Hieronymus Wolfius, what Pezelius, Origanaus and +Leovitius his illustrator Garceus, <span class="cite">cap. 12.</span> what Junctine, Protanus, +Campanella, what the rest, (to omit those Arabian conjectures <span lang="la">a parte +conjugii, a parte lasciviae, triplicitates veneris</span>, &c., and those +resolutions upon a question, <span lang="la">an amica potiatur</span>, &c.) determine in this +behalf, viz. <span lang="la">an sit natus conjugem habiturus, facile an difficulter sit +sponsam impetraturus, quot conjuges, quo tempore, quales decernantur nato +uxores, de mutuo amore conjugem</span>, both in men's and women's genitures, by +the examination of the seventh house the almutens, lords and planets there, +<span lang="la">a ☉d et ☾a</span> &c., by particular aphorisms, <span lang="la">Si dominus 7<sup>mae</sup> in +7<sup>ma</sup> vel secunda nobilem decernit uxorem, servam aut ignobilem si +duodecima. Si Venus in 12<sup>ma</sup></span>, &c., with many such, too tedious to relate. +Yet let no man be troubled, or find himself grieved with such predictions, +as Hier. Wolfius well saith in his astrological <a href="#note5901">[5901]</a>dialogue, <span lang="la">non sunt +praetoriana decreta</span>, they be but conjectures, the stars incline, but not +enforce, +<div class="poem" lang="la"> +<div class="line"><a href="#note5902">[5902]</a>Sidera corporibus praesunt caelestia nostris,</div> +<div class="line">Sunt ea de vili condita namque luto:</div> +<div class="line">Cogere sed nequeunt animum ratione fruentem,</div> +<div class="line">Quippe sub imperio solius ipse dei est.</div> +</div> +wisdom, diligence, discretion, may mitigate if not quite alter such +decrees, <span lang="la">Fortuna sua a cujusque fingitur moribus</span>, <a href="#note5903">[5903]</a><span lang="la">Qui cauti, +prudentes, voti compotes</span>, &c., let no man then be terrified or molested +with such astrological aphorisms, or be much moved, either to vain hope or +fear, from such predictions, but let every man follow his own free will in +this case, and do as he sees cause. Better it is indeed to marry than burn, +for their soul's health, but for their present fortunes, by some other +means to pacify themselves, and divert the stream of this fiery torrent, to +continue as they are, <a href="#note5904">[5904]</a>rest satisfied, <span lang="la">lugentes virginitatis florem +sic aruisse</span>, deploring their misery with that eunuch in Libanius, since +there is no help or remedy, and with Jephtha's daughter to bewail their +virginities. + +<p>Of like nature is superstition, those rash vows of monks and friars, and +such as live in religious orders, but far more tyrannical and much worse. +Nature, youth, and his furious passion forcibly inclines, and rageth on the +one side; but their order and vow checks them on the other. <a href="#note5905">[5905]</a><span lang="la">Votoque +suo sua forma repugnat.</span> What merits and indulgences they heap unto +themselves by it, what commodities, I know not; but I am sure, from such +rash vows, and inhuman manner of life, proceed many inconveniences, many +diseases, many vices, mastupration, satyriasis, <a href="#note5906">[5906]</a>priapismus, +melancholy, madness, fornication, adultery, buggery, sodomy, theft, murder, +and all manner of mischiefs: read but Bale's Catalogue of Sodomites, at the +visitation of abbeys here in England, Henry Stephan. his Apol. for +Herodotus, that which Ulricus writes in one of his epistles, <a href="#note5907">[5907]</a>“that +Pope Gregory when he saw 600 skulls and bones of infants taken out of a +fishpond near a nunnery, thereupon retracted that decree of priests' +marriages, which was the cause of such a slaughter, was much grieved at it, +and purged himself by repentance.” Read many such, and then ask what is to +be done, is this vow to be broke or not? No, saith Bellarmine, <span class="cite">cap. 38. +lib. de Monach.</span> <span lang="la">melius est scortari et uri quam de voto coelibatus ad +nuptias transire</span>, better burn or fly out, than to break thy vow. And +Coster in his <span class="cite">Enchirid. de coelibat. sacerdotum</span>, saith it is absolutely +<span lang="la">gravius peccatum</span>, <a href="#note5908">[5908]</a>“a greater sin for a priest to marry, than to +keep a concubine at home.” Gregory de Valence, <span class="cite">cap. 6. de coelibat.</span> +maintains the same, as those of Essei and Montanists of old. Insomuch that +many votaries, out of a false persuasion of merit and holiness in this +kind, will sooner die than marry, though it be to the saving of their +lives. <a href="#note5909">[5909]</a>Anno 1419. Pius 2, Pope, James Rossa, nephew to the King of +Portugal, and then elect Archbishop of Lisbon, being very sick at Florence, +<a href="#note5910">[5910]</a>“when his physicians told him, that his disease was such, he must +either lie with a wench, marry, or die, cheerfully chose to die.” Now they +commended him for it; but St. Paul teacheth otherwise, “Better marry than +burn,” and as St. Hierome gravely delivers it, <span lang="la">Aliae, sunt leges Caesarum, +aliae Christi, aliud Papinianus, aliud Paulus noster praecipit</span>, there's a +difference betwixt God's ordinances and men's laws: and therefore Cyprian +<span class="cite">Epist. 8.</span> boldly denounceth, <span lang="la">impium est, adulterum est, sacrilegum est, +quodcunque humano furore statuitur, ut dispositio divina violetur</span>, it is +abominable, impious, adulterous, and sacrilegious, what men make and ordain +after their own furies to cross God's laws. <a href="#note5911">[5911]</a>Georgius Wicelius, one +of their own arch divines (<span class="cite">Inspect. eccles. pag. 18</span>) exclaims against it, +and all such rash monastical vows, and would have such persons seriously to +consider what they do, whom they admit, <span lang="la">ne in posterum querantur de +inanibus stupris</span>, lest they repent it at last. For either, as he follows +it, <a href="#note5912">[5912]</a>you must allow them concubines, or suffer them to marry, for +scarce shall you find three priests of three thousand, <span lang="la">qui per aetatem non +ament</span>, that are not troubled with burning lust. Wherefore I conclude it is +an unnatural and impious thing to bar men of this Christian liberty, too +severe and inhuman an edict. +<div class="blackletter"> +<div class="stanza"> +<div class="line"><a href="#note5913">[5913]</a>The silly wren, the titmouse also,</div> +<div class="line">The little redbreast have their election,</div> +<div class="line">They fly I saw and together gone,</div> +<div class="line">Whereas hem list, about environ</div> +<div class="line">As they of kinde have inclination,</div> +<div class="line">And as nature impress and guide,</div> +<div class="line">Of everything list to provide.</div> +</div> +<div class="stanza"> +<div class="line">But man alone, alas the hard stond,</div> +<div class="line">Full cruelly by kinds ordinance</div> +<div class="line">Constrained is, and by statutes bound,</div> +<div class="line">And debarred from all such pleasance:</div> +<div class="line">What meaneth this, what is this pretence</div> +<div class="line">Of laws, I wis, against all right of kinde</div> +<div class="line">Without a cause, so narrow men to binde?</div> +</div> +</div> +Many laymen repine still at priests' marriages above the rest, and not at +clergymen only, but of all the meaner sort and condition, they would have +none marry but such as are rich and able to maintain wives, because their +parish belike shall be pestered with orphans, and the world full of +beggars: but <a href="#note5914">[5914]</a>these are hard-hearted, unnatural, monsters of men, +shallow politicians, they do not <a href="#note5915">[5915]</a>consider that a great part of the +world is not yet inhabited as it ought, how many colonies into America, +Terra Australis incognita, Africa, may be sent? Let them consult with Sir +William Alexander's Book of Colonies, Orpheus Junior's Golden Fleece, +Captain Whitburne, Mr. Hagthorpe, &c. and they shall surely be otherwise +informed. Those politic Romans were of another mind, they thought their +city and country could never be too populous. <a href="#note5916">[5916]</a>Adrian the emperor +said he had rather have men than money, <span lang="la">malle se hominum adjectione +ampliare imperium, quam pecunia</span>. Augustus Caesar made an oration in Rome +<span lang="la">ad caelibus</span>, to persuade them to marry; some countries compelled them to +marry of old, as <a href="#note5917">[5917]</a>Jews, Turks, Indians, Chinese, amongst the rest in +these days, who much wonder at our discipline to suffer so many idle +persons to live in monasteries, and often marvel how they can live honest. +<a href="#note5918">[5918]</a>In the isle of Maragnan, the governor and petty king there did +wonder at the Frenchmen, and admire how so many friars, and the rest of +their company could live without wives, they thought it a thing impossible, +and would not believe it. If these men should but survey our multitudes of +religious houses, observe our numbers of monasteries all over Europe, 18 +nunneries in Padua, in Venice 34 cloisters of monks, 28 of nuns, &c. <span lang="la">ex +ungue leonem</span>, 'tis to this proportion, in all other provinces and cities, +what would they think, do they live honest? Let them dissemble as they +will, I am of Tertullian's mind, that few can continue but by compulsion. +<a href="#note5919">[5919]</a>“O chastity” (saith he) “thou art a rare goddess in the world, not so +easily got, seldom continuate: thou mayst now and then be compelled, +either for defect of nature, or if discipline persuade, decrees enforce:” +or for some such by-respects, sullenness, discontent, they have lost their +first loves, may not have whom they will themselves, want of means, rash +vows, &c. But can he willingly contain? I think not. Therefore, either out +of commiseration of human imbecility, in policy, or to prevent a far worse +inconvenience, for they hold some of them as necessary as meat and drink, +and because vigour of youth, the state and temper of most men's bodies do +so furiously desire it, they have heretofore in some nations liberally +admitted polygamy and stews, a hundred thousand courtesans in Grand Cairo +in Egypt, as <a href="#note5920">[5920]</a>Radzivilus observes, are tolerated, besides boys: how +many at Fez, Rome, Naples, Florence, Venice, &c., and still in many other +provinces and cities of Europe they do as much, because they think young +men, churchmen, and servants amongst the rest, can hardly live honest. The +consideration of this belike made Vibius, the Spaniard, when his friend +<a href="#note5921">[5921]</a>Crassus, that rich Roman gallant, lay hid in the cave, <span lang="la">ut +voluptatis quam aetas illa desiderat copiam faceret</span>, to gratify him the +more, send two <a href="#note5922">[5922]</a>lusty lasses to accompany him all that while he was +there imprisoned, And Surenus, the Parthian general, when he warred against +the Romans, to carry about with him 200 concubines, as the Swiss soldiers +do now commonly their wives. But, because this course is not generally +approved, but rather contradicted as unlawful and abhorred, <a href="#note5923">[5923]</a>in most +countries they do much encourage them to marriage, give great rewards to +such as have many children, and mulct those that will not marry, <span lang="la">Jus trium +liberorum</span>, and in Agellius, <span class="cite">lib. 2. cap. 15.</span> Elian. <span class="cite">lib. 6. cap. 5.</span> +Valerius, <span class="cite">lib. 1. cap. 9.</span> <a href="#note5924">[5924]</a>We read that three children freed the +father from painful offices, and five from all contribution. “A woman shall +be saved by bearing children.” Epictetus would have all marry, and as +<a href="#note5925">[5925]</a>Plato will, <span class="cite">6 de legibus</span>, he that marrieth not before 35 years of +his age, must be compelled and punished, and the money consecrated to +<a href="#note5926">[5926]</a>Juno's temple, or applied to public uses. They account him, in some +countries, unfortunate that dies without a wife, a most unhappy man, as +<a href="#note5927">[5927]</a>Boethius infers, and if at all happy, yet <span lang="la">infortunio felix</span>, unhappy +in his supposed happiness. They commonly deplore his estate, and much +lament him for it: O, my sweet son, &c. See Lucian, <span class="cite">de Luctu</span>, Sands <span class="cite">fol. +83</span>, &c. + +<p>Yet, notwithstanding, many with us are of the opposite part, they are +married themselves, and for others, let them burn, fire and flame, they +care not, so they be not troubled with them. Some are too curious, and some +too covetous, they may marry when they will both for ability and means, but +so nice, that except as Theophilus the emperor was presented, by his mother +Euprosune, with all the rarest beauties of the empire in the great chamber +of his palace at once, and bid to give a golden apple to her he liked best. +If they might so take and choose whom they list out of all the fair maids +their nation affords, they could happily condescend to marry: otherwise, +&c., why should a man marry, saith another epicurean rout, what's matrimony +but a matter of money? why should free nature be entrenched on, confined or +obliged, to this or that man or woman, with these manacles of body and +goods? &c. There are those too that dearly love, admire and follow women +all their lives long, <span lang="la">sponsi Penelopes</span>, never well but in their company, +wistly gazing on their beauties, observing close, hanging after them, +dallying still with them, and yet dare not, will not marry. Many poor +people, and of the meaner sort, are too distrustful of God's providence, +“they will not, dare not for such worldly respects,” fear of want, woes, +miseries, or that they shall light, as <a href="#note5928">[5928]</a>“Lemnius saith, on a scold, a +slut, or a bad wife.” And therefore, <a href="#note5929">[5929]</a><span lang="la">Tristem Juventam venere +deserta colunt</span>, they are resolved to live single, as <a href="#note5930">[5930]</a>Epaminondas +did, <a href="#note5931">[5931]</a><span lang="la">Nil ait esse prius, melius nil coelibe vita</span>, and ready +with Hippolitus to abjure all women, <a href="#note5932">[5932]</a><span lang="la">Detestor omnes, horreo, fugio, +execror</span>, &c. But, +<div class="poem" lang="la"> +<div class="line">Hippolite nescis quod fugis vitae bonum,</div> +<div class="line">Hippolite nescis———</div> +</div> +“alas, poor Hippolitus, thou knowest not what thou sayest, 'tis otherwise, +Hippolitus.” <a href="#note5933">[5933]</a>Some make a doubt, <span lang="la">an uxor literato sit ducenda</span>, +whether a scholar should marry, if she be fair she will bring him back from +his grammar to his horn book, or else with kissing and dalliance she will +hinder his study; if foul with scolding, he cannot well intend to do both, +as Philippus Beroaldus, that great Bononian doctor, once writ, <span lang="la">impediri +enim studia literarum</span>, &c., but he recanted at last, and in a solemn sort +with true conceived words he did ask the world and all women forgiveness. +But you shall have the story as he relates himself, in his Commentaries on +the sixth of Apuleius. For a long time I lived a single life, <span lang="la">et ab uxore +ducenda semper abhorrui, nec quicquam libero lecto censui jucundius</span>. I +could not abide marriage, but as a rambler, <span lang="la">erraticus ac volaticus amator</span> +(to use his own words) <span lang="la">per multiplices amores discurrebam</span>, I took a +snatch where I could get it; nay more, I railed at marriage downright, and +in a public auditory, when I did interpret that sixth Satire of Juvenal, +out of Plutarch and Seneca, I did heap up all the dicteries I could against +women; but now recant with Stesichorus, <span lang="la">palinodiam cano, nec poenitet +censeri in ordine maritorum</span>, I approve of marriage, I am glad I am a +<a href="#note5934">[5934]</a>married man, I am heartily glad I have a wife, so sweet a wife, so +noble a wife, so young, so chaste a wife, so loving a wife, and I do wish +and desire all other men to marry; and especially scholars, that as of old +Martia did by Hortensius, Terentia by Tullius, Calphurnia to Plinius, +Pudentilla to Apuleius, <a href="#note5935">[5935]</a>hold the candle whilst their husbands did +meditate and write, so theirs may do them, and as my dear Camilla doth to +me. Let other men be averse, rail then and scoff at women, and say what +they can to the contrary, <span lang="la">vir sine uxore malorum expers est</span>, &c., a +single man is a happy man, &c., but this is a toy. <a href="#note5936">[5936]</a><span lang="la">Nec dulces +amores sperne puer, neque tu choreas</span>; these men are too distrustful and +much to blame, to use such speeches, <a href="#note5937">[5937]</a><span lang="la">Parcite paucorum diffundere, +crimen in omnes</span>. “They must not condemn all for some.” As there be many +bad, there be some good wives; as some be vicious, some be virtuous. Read +what Solomon hath said in their praises, <span class="bibcite">Prov. xiii.</span> and Siracides, <span class="bibcite">cap. +26 et 30</span>, “Blessed is the man that hath a virtuous wife, for the number of +his days shall be double. A virtuous woman rejoiceth her husband, and she +shall fulfil the years of his life in peace. A good wife is a good portion” +(and <span class="bibcite">xxxvi. 24</span>), “an help, a pillar of rest,” <span lang="la">columina quietis</span>, <a href="#note5938">[5938]</a> +<span lang="la">Qui capit uxorem, fratrem capit atque sororem</span>. And <span class="bibcite">30</span>, “He that hath no +wife wandereth to and fro mourning.” <span lang="la">Minuuntur atrae conjuge curae</span>, women +are the sole, only joy, and comfort of a man's life, born <span lang="la">ad usum et lusum +hominum, firmamenta familiae</span>, +<div class="poem" lang="la"> +<div class="line"><a href="#note5939">[5939]</a>Delitiae humani generis, solatia vitae.</div> +<div class="line">Blanditiae noctis, placidissima cura diei,</div> +<div class="line">Vota virum, juvenum spes, &c.</div> +</div> +<a href="#note5940">[5940]</a>“A wife is a young man's mistress, a middle age's companion, an old +man's nurse:” <span lang="la">Particeps laetorum et tristium</span>, a prop, a help, &c. +<div class="poem" lang="la"> +<div class="line"><a href="#note5941">[5941]</a>Optima viri possessio est uxor benevola,</div> +<div class="line">Mitigans iram et avertens animam ejus a tristitia.</div> +</div> +<div class="poem"> +<div class="line">Man's best possession is a loving wife,</div> +<div class="line">She tempers anger and diverts all strife.</div> +</div> +There is no joy, no comfort, no sweetness, no pleasure in the world like to +that of a good wife, +<div class="poem" lang="la"> +<div class="line"><a href="#note5942">[5942]</a>Quam cum chara domi conjux, fidusque maritus</div> +<div class="line">Unanimes degunt———</div> +</div> +saith our Latin Homer, she is still the same in sickness and in health, his +eye, his hand, his bosom friend, his partner at all times, his other self, +not to be separated by any calamity, but ready to share all sorrow, +discontent, and as the Indian women do, live and die with him, nay more, to +die presently for him. Admetus, king of Thessaly, when he lay upon his +death-bed, was told by Apollo's Oracle, that if he could get anybody to die +for him, he should live longer yet, but when all refused, his parents, +<span lang="la">etsi decrepiti</span>, friends and followers forsook him, Alcestus, his wife, +though young, most willingly undertook it; what more can be desired or +expected? And although on the other side there be an infinite number of bad +husbands (I should rail downright against some of them), able to discourage +any women; yet there be some good ones again, and those most observant of +marriage rites. An honest country fellow (as Fulgosus relates it) in the +kingdom of Naples, <a href="#note5943">[5943]</a>at plough by the seaside, saw his wife carried +away by Mauritanian pirates, he ran after in all haste, up to the chin +first, and when he could wade no longer, swam, calling to the governor of +the ship to deliver his wife, or if he must not have her restored, to let +him follow as a prisoner, for he was resolved to be a galley-slave, his +drudge, willing to endure any misery, so that he might but enjoy his dear +wife. The Moors seeing the man's constancy, and relating the whole matter +to their governors at Tunis, set them both free, and gave them an honest +pension to maintain themselves during their lives. I could tell many +stories to this effect; but put case it often prove otherwise, because +marriage is troublesome, wholly therefore to avoid it, is no argument; +<a href="#note5944">[5944]</a>“He that will avoid trouble must avoid the world.” (Eusebius +<span class="cite">praepar. Evangel. 5. cap. 50.</span>) Some trouble there is in marriage I deny +not, <span lang="la">Etsi grave sit matrimonium</span>, saith Erasmus, <span lang="la">edulcatur tamen multis</span>, +&c., yet there be many things to <a href="#note5945">[5945]</a>sweeten it, a pleasant wife, +<span lang="la">placens uxor</span>, pretty children, <span lang="la">dulces nati, deliciae filiorum hominum</span>, +the chief delight of the sons of men; <span class="bibcite">Eccles. ii. 8.</span> &c. And howsoever +though it were all troubles, <a href="#note5946">[5946]</a><span lang="la">utilitatis publicae causa devorandum, +grave quid libenter subeundum</span>, it must willingly be undergone for public +good's sake, +<div class="poem" lang="la"> +<div class="line"><a href="#note5947">[5947]</a>Audite (populus) haec, inquit Susarion,</div> +<div class="line">Malae sunt mulieres, veruntamen O populares,</div> +<div class="line">Hoc sine malo domum inhabitare non licet.</div> +</div> +<div class="poem"> +<div class="line">Hear me, O my countrymen, saith Susarion,</div> +<div class="line">Women are naught, yet no life without one.</div> +</div> +<a href="#note5948">[5948]</a><span lang="la">Malum est mulier, sed necessarium malum.</span> They are necessary evils, +and for our own ends we must make use of them to have issue, <a href="#note5949">[5949]</a> +<span lang="la">Supplet Venus ac restituit humanum genus</span>, and to propagate the church. +For to what end is a man born? why lives he, but to increase the world? and +how shall he do that well, if he do not marry? <span lang="la">Matrimonium humano generi +immortalitatem tribuit</span>, saith Nevisanus, matrimony makes us immortal, and +according to <a href="#note5950">[5950]</a>Tacitus, 'tis <span lang="la">firmissimum imperii munimentum</span>, the sole +and chief prop of an empire. <a href="#note5951">[5951]</a><span lang="la">Indigne vivit per quem non vivit et +alter</span>, <a href="#note5952">[5952]</a>which Pelopidas objected to Epaminondas, he was an unworthy +member of a commonwealth, that left not a child after him to defend it, and +as <a href="#note5953">[5953]</a>Trismegistus to his son Tatius, “have no commerce with a single +man:” Holding belike that a bachelor could not live honestly as he should, +and with Georgius Wicelius, a great divine and holy man, who of late by +twenty-six arguments commends marriage as a thing most necessary for all +kinds of persons, most laudable and fit to be embraced: and is persuaded +withal, that no man can live and die religiously, and as he ought, without +a wife, <span lang="la">persuasus neminem posse neque pie vivere, neque bene mori citra +uxorem</span>, he is false, an enemy to the commonwealth, injurious to himself, +destructive to the world, an apostate to nature, a rebel against heaven and +earth. Let our wilful, obstinate, and stale bachelors ruminate of this, “If +we could live without wives,” as Marcellus Numidicus said in <a href="#note5954">[5954]</a> +Agellius, “we would all want them; but because we cannot, let all marry, +and consult rather to the public good, than their own private pleasure or +estate.” It were an happy thing, as wise <a href="#note5955">[5955]</a>Euripides hath it, if we +could buy children with gold and silver, and be so provided, <span lang="la">sine mulierum +congressu</span>, without women's company; but that may not be: +<div class="poem" lang="la"> +<div class="line"><a href="#note5956">[5956]</a>Orbis jacebit squallido turpis situ,</div> +<div class="line">Vanum sine ullis classibus stabit mare,</div> +<div class="line">Alesque coelo deerit et sylvis fera.</div> +</div> +<div class="poem"> +<div class="line">Earth, air, sea, land eftsoon would come to nought,</div> +<div class="line">The world itself should be to ruin brought.</div> +</div> +Necessity therefore compels us to marry. + +<p>But what do I trouble myself, to find arguments to persuade to, or commend +marriage? behold a brief abstract of all that which I have said, and much +more, succinctly, pithily, pathetically, perspicuously, and elegantly +delivered in twelve motions to mitigate the miseries of marriage, by <a href="#note5957">[5957]</a> +Jacobus de Voragine, + +<p><span lang="la">1. Res est? habes quae tucatur et augeat.—2. Non est? habes quae +quaerat.—3. Secundae res sunt? felicitas duplicatur.—4. Adversae sunt? +Consolatur, adsidet, onus participat ut tolerabile fiat.—5. Domi es? +solitudinis taedium pellit.—6. Foras? Discendentem visu prosequitur, +absentem desiderat, redeuntem laeta excipit.—7. Nihil jucundum absque +societate? Nulla societas matrimonio suavior.—8. Vinculum conjugalis +charitatis adamentinum.—9. Accrescit dulcis affinium turba, duplicatur +numerus parentum, fratrum, sororum, nepotum.—10. Pulchra sis prole +parens.—11. Lex Mosis sterilitatem matrimonii execratur, quanto amplius +coelibatum?—12. Si natura poenam non effugit, ne voluntas quidem +effugiet</span>. + +<p>1. Hast thou means? thou hast none to keep and increase it.—2. Hast none? +thou hast one to help to get it.—3. Art in prosperity? thine happiness is +doubled.—4. Art in adversity? she'll comfort, assist, bear a part of thy +burden to make it more tolerable.—5. Art at home? she'll drive away +melancholy.—6. Art abroad? she looks after thee going from home, wishes +for thee in thine absence, and joyfully welcomes thy return.—7. There's +nothing delightsome without society, no society so sweet as matrimony.—8. +The band of conjugal love is adamantine.—9. The sweet company of kinsmen +increaseth, the number of parents is doubled, of brothers, sisters, +nephews.—10. Thou art made a father by a fair and happy issue.—11. Moses +curseth the barrenness of matrimony, how much more a single life?—12. If +nature escape not punishment, surely thy will shall not avoid it. + +<p>All this is true, say you, and who knows it not? but how easy a matter is +it to answer these motives, and to make an <span lang="la">Antiparodia</span> quite opposite +unto it? To exercise myself I will essay: + +<p>1. Hast thou means? thou hast one to spend it.—2. Hast none? thy beggary +is increased.—3. Art in prosperity? thy happiness is ended.—4. Art in +adversity? like Job's wife she'll aggravate thy misery, vex thy soul, make +thy burden intolerable.—5. Art at home? she'll scold thee out of +doors.—6. Art abroad? If thou be wise keep thee so, she'll perhaps graft +horns in thine absence, scowl on thee coming home.—7. Nothing gives more +content than solitariness, no solitariness like this of a single life,—8. +The band of marriage is adamantine, no hope of losing it, thou art +undone.—9. Thy number increaseth, thou shalt be devoured by thy wife's +friends.—10. Thou art made a cornuto by an unchaste wife, and shalt bring +up other folks' children instead of thine own.—11. Paul commends marriage, +yet he prefers a single life.—12. Is marriage honourable? What an immortal +crown belongs to virginity? + +<p>So Siracides himself speaks as much as may be for and against women, so +doth almost every philosopher plead pro and con, every poet thus argues +the case (though what cares <span lang="la">vulgus nominum</span> what they say?): so can I +conceive peradventure, and so canst thou: when all is said, yet since some +be good, some bad, let's put it to the venture. I conclude therefore with +Seneca, +<div class="poem" lang="la"> +<div class="line">———cur Toro viduo jaces?</div> +<div class="line">Tristem juventam solve: mine luxus rape,</div> +<div class="line">Effunde habenas, optimos vitae dies</div> +<div class="line">Effluere prohibe.</div> +</div> +“Why dost thou lie alone, let thy youth and best days to pass away?” Marry +whilst thou mayst, <span lang="la">donec viventi canities abest morosa</span>, whilst thou art +yet able, yet lusty, <a href="#note5958">[5958]</a><span lang="la">Elige cui dicas, tu mihi sola places</span>, make +thy choice, and that freely forthwith, make no delay, but take thy fortune +as it falls. 'Tis true, +<div class="poem" lang="la"> +<div class="line"><a href="#note5959">[5959]</a>—calamitosus est qui inciderit</div> +<div class="line">In malam uxorem, felix qui in bonam,</div> +</div> +'Tis a hazard both ways I confess, to live single or to marry, <a href="#note5960">[5960]</a><span lang="la">Nam +et uxorem ducere, et non ducere malum est</span>, it may be bad, it may be good, +as it is a cross and calamity on the one side, so 'tis a sweet delight, an +incomparable happiness, a blessed estate, a most unspeakable benefit, a +sole content, on the other; 'tis all in the proof. Be not then so wayward, +so covetous, so distrustful, so curious and nice, but let's all marry, +<span lang="la">mutuos foventes amplexus</span>; “Take me to thee, and thee to me,” tomorrow is +St. Valentine's day, let's keep it holiday for Cupid's sake, for that great +god Love's sake, for Hymen's sake, and celebrate <a href="#note5961">[5961]</a>Venus' vigil with +our ancestors for company together, singing as they did, +<div class="poem" lang="la"> +<div class="line">Crasam et qui nunquam amavit, quique amavit, eras amet,</div> +<div class="line">Ver novum, ver jam canorum, ver natus orbis est,</div> +<div class="line">Vere concordant amores, vere nubunt alites,</div> +<div class="line">Et nemus coma resolvit, &c.———</div> +<div class="line">Cras amet, &c.———</div> +</div> +<div class="poem"> +<div class="line">Let those love now who never loved before,</div> +<div class="line">And those who always loved now love the more;</div> +<div class="line">Sweet loves are born with every opening spring;</div> +<div class="line">Birds from the tender boughs their pledges sing, &c.</div> +</div> +Let him that is averse from marriage read more in Barbarus <span class="cite">de re uxor. +lib. 1. cap. 1.</span> Lemnius <span class="cite">de institut. cap. 4.</span> P. Godefridus <span class="cite">de Amor. +lib. 3. cap. 1.</span> <a href="#note5962">[5962]</a>Nevisanus, <span class="cite">lib. 3.</span> Alex. ab Alexandro, <span class="cite">lib. +4. cap. 8.</span> Tunstall, Erasmus' tracts <span class="cite">in laudem matrimonii</span> &c., and I +doubt not but in the end he will rest satisfied, recant with Beroaldus, do +penance for his former folly, singing some penitential ditties, desire to +be reconciled to the deity of this great god Love, go a pilgrimage to his +shrine, offer to his image, sacrifice upon his altar, and be as willing at +last to embrace marriage as the rest: There will not be found, I hope, +<a href="#note5963">[5963]</a>“No, not in that severe family of Stoics, who shall refuse to submit +his grave beard, and supercilious looks to the clipping of a wife,” or +disagree from his fellows in this point. “For what more willingly” (as +<a href="#note5964">[5964]</a>Varro holds) “can a proper man see than a fair wife, a sweet wife, a +loving wife?” can the world afford a better sight, sweeter content, a +fairer object, a more gracious aspect? + +<p>Since then this of marriage is the last and best refuge, and cure of +heroical love, all doubts are cleared, and impediments removed; I say +again, what remains, but that according to both their desires, they be +happily joined, since it cannot otherwise be helped? God send us all good +wives, every man his wish in this kind, and me mine! +<div class="blackletter"> +<div class="line"><a href="#note5965">[5965]</a>And God that all this world hath ywrought</div> +<div class="line">Send him his Love that hath it so deere bought.</div> +</div> +If all parties be pleased, ask their banns, 'tis a match. <a href="#note5966">[5966]</a><span lang="la">Fruitur +Rhodanthe sponsa, sponso Dosicle</span>, Rhodanthe and Dosicles shall go +together, Clitiphon and Leucippe, Theagines and Chariclea, Poliarchus hath +his Argenis', Lysander Calista, to make up the mask) <a href="#note5967">[5967]</a><span lang="la">Polilurque sua +puer Iphis Ianthi</span>. +<div class="blackletter"> +<div class="line">And Troilus in lust and in quiet</div> +<div class="line">Is with Creseid, his own heart sweet.</div> +</div> +And although they have hardly passed the pikes, through many difficulties +and delays brought the match about, yet let them take this of <a href="#note5968">[5968]</a> +Aristaenetus (that so marry) for their comfort: <a href="#note5969">[5969]</a>“after many troubles +and cares, the marriages of lovers are more sweet and pleasant.” As we +commonly conclude a comedy with a <a href="#note5970">[5970]</a>wedding, and shaking of hands, +let's shut up our discourse, and end all with an <a href="#note5971">[5971]</a>Epithalamium. + +<p><span lang="la">Feliciter nuptis</span>, God give them joy together. <a href="#note5972">[5972]</a><span lang="la">Hymen O Hymenae, +Hymen ades O Hymenaee! Bonum factum</span>, 'tis well done, <span lang="la">Haud equidem sine +mente reor, sine numine Divum</span>, 'tis a happy conjunction, a fortunate +match, an even couple, +<div class="poem" lang="la"> +<div class="line">Ambo animis, ambo praestantes viribus, ambo</div> +<div class="line">Florentes annis,———</div> +</div> +“they both excel in gifts of body and mind, are both equal in years,” youth, vigour, +alacrity, she is fair and lovely as Lais or Helen, he as another Charinus or Alcibiades, +<div class="poem" lang="la"> +<div class="line"><a href="#note5973">[5973]</a>———ludite ut lubet et brevi</div> +<div class="line">Liberos date.———</div> +</div> +<div class="poem"> +<div class="line">Then modestly go sport and toy,</div> +<div class="line">And let's have every year a boy.</div> +</div> +<a href="#note5974">[5974]</a>“Go give a sweet smell as incense, and bring forth flowers as the +lily:” that we may say hereafter, <span lang="la">Scitus Mecastor natus est Pamphilo +puer</span>. In the meantime I say, +<div class="poem" lang="la"> +<div class="line"><a href="#note5975">[5975]</a>Ite, agite, O juvenes, <a href="#note5976">[5976]</a>non murmura vestra columbae,</div> +<div class="line">Brachia, non hederae, neque vincant oscula conchae.</div> +</div> +<div class="poem"> +<div class="line">Gentle youths, go sport yourselves betimes,</div> +<div class="line">Let not the doves outpass your murmurings,</div> +<div class="line">Or ivy-clasping arms, or oyster-kissings.</div> +</div> +And in the morn betime, as those <a href="#note5977">[5977]</a>Lacedaemonian lasses saluted Helena +and Menelaus, singing at their windows, and wishing good success, do we at +yours: +<div class="poem" lang="la"> +<div class="line">Salve O sponsa, salve felix, det vobis Latona</div> +<div class="line">Felicem sobolem, Venus dea det aequalem amorem</div> +<div class="line">Inter vos mutuo; Saturnus durabiles divitias,</div> +<div class="line">Dormite in pectora mutuo amorem inspirantes,</div> +<div class="line">Et desiderium!———</div> +</div> +<div class="poem"> +<div class="line">Good morrow, master bridegroom, and mistress bride,</div> +<div class="line">Many fair lovely bairns to you betide!</div> +<div class="line">Let Venus to you mutual love procure,</div> +<div class="line">Let Saturn give you riches to endure.</div> +<div class="line">Long may you sleep in one another's arms,</div> +<div class="line">Inspiring sweet desire, and free from harms.</div> +</div> +Even all your lives long, +<div class="poem" lang="la"> +<div class="line"><a href="#note5978">[5978]</a>Contingat vobis turturum concordia,</div> +<div class="line">Corniculae vivacitas———</div> +</div> +<div class="poem"> +<div class="line">The love of turtles hap to you,</div> +<div class="line">And ravens' years still to renew.</div> +</div> +Let the Muses sing, (as he said;) the Graces dance, not at their weddings +only but all their days long; “so couple their hearts, that no irksomeness +or anger ever befall them: let him never call her other name than my joy, my +light, or she call him otherwise than sweetheart. To this happiness of +theirs, let not old age any whit detract, but as their years, so let their +mutual love and comfort increase.” And when they depart this life, +<div class="poem" lang="la"> +<div class="line">———concordes quoniam vixere tot annos,</div> +<div class="line">Auferat hora duos eadem, nec conjugis usquam</div> +<div class="line">Busta suae videat, nec sit tumulandus ab illa.</div> +</div> +<div class="poem"> +<div class="line">Because they have so sweetly liv'd together,</div> +<div class="line">Let not one die a day before the other,</div> +<div class="line">He bury her, she him, with even fate,</div> +<div class="line">One hour their souls let jointly separate.</div> +</div> +<div class="poem" lang="la"> +<div class="line"><a href="#note5979">[5979]</a>Fortunati ambo si quid mea carmina possunt,</div> +<div class="line">Nulla dies unquam memori vos eximet aevo.</div> +</div> +<p><span class="prudish">Atque haec de amore dixisse sufficiat, sub correctione, <a href="#note5980">[5980]</a>quod ait +ille, cujusque melius sentientis. Plura qui volet de remediis amoris, +legat Jasonem Pratensem, Arnoldum, Montaltum, Savanarolum, Langium, +Valescum, Crimisonum, Alexandrum Benedictum, Laurentium, Valleriolam, e +Poetis Nasonem, e nostratibus Chaucerum</span>, &c., with whom I conclude, +<div class="blackletter"> +<div class="line"><a href="#note5981">[5981]</a>For my words here and every part,</div> +<div class="line">I speak hem all under correction,</div> +<div class="line">Of you that feeling have in love's art,</div> +<div class="line">And put it all in your discretion,</div> +<div class="line">To intreat or make diminution,</div> +<div class="line">Of my language, that I you beseech:</div> +<div class="line">But now to purpose of my rather speech.</div> +</div> +</div> +</div> +</div> +<div class="section"> +<div class="member"> +<h3><a name="3.3.1"></a>SECT. III. MEMB. I.</h3> +<div class="subsection"> +<h4><a name="3.3.1.1"></a>SUBSECT. I.—<i>Jealousy, its Equivocations, Name, Definition, Extent, several kinds; of Princes, Parents, Friends. In Beasts, Men: before marriage, as Co-rivals; or after, as in this place</i>.</h4> + +<p>Valescus de Taranta <span class="cite">cap. de Melanchol.</span> Aelian Montaltus, Felix Platerus, +Guianerius, put jealousy for a cause of melancholy, others for a symptom; +because melancholy persons amongst these passions and perturbations of the +mind, are most obnoxious to it. But methinks for the latitude it hath, and +that prerogative above other ordinary symptoms, it ought to be treated of +as a species apart, being of so great and eminent note, so furious a +passion, and almost of as great extent as love itself, as <a href="#note5982">[5982]</a>Benedetto +Varchi holds, “no love without a mixture of jealousy,” <span lang="la">qui non zelat, non +amat</span>. For these causes I will dilate, and treat of it by itself, as a +bastard-branch or kind of love-melancholy, which, as heroical love goeth +commonly before marriage, doth usually follow, torture, and crucify in like +sort, deserves therefore to be rectified alike, requires as much care and +industry, in setting out the several causes of it, prognostics and cures. +Which I have more willingly done, that he that is or hath been jealous, may +see his error as in a glass; he that is not, may learn to detest, avoid it +himself, and dispossess others that are anywise affected with it. + +<p>Jealousy is described and defined to be <a href="#note5983">[5983]</a>“a certain suspicion which +the lover hath of the party he chiefly loveth, lest he or she should be +enamoured of another:” or any eager desire to enjoy some beauty alone, to +have it proper to himself only: a fear or doubt, lest any foreigner should +participate or share with him in his love. Or (as <a href="#note5984">[5984]</a>Scaliger adds) “a +fear of losing her favour whom he so earnestly affects.” Cardan calls it “a +<a href="#note5985">[5985]</a>zeal for love, and a kind of envy lest any man should beguile us.” +<a href="#note5986">[5986]</a>Ludovicus Vives defines it in the very same words, or little +differing in sense. + +<p>There be many other jealousies, but improperly so called all; as that of +parents, tutors, guardians over their children, friends whom they love, or +such as are left to their wardship or protection. +<div class="poem" lang="la"> +<div class="line"><a href="#note5987">[5987]</a>Storax non rediit hac nocte a coena Aeschinus,</div> +<div class="line">Neque servulorum quispiam qui adversum ierant?</div> +</div> +As the old man in the comedy cried out in a passion, and from a solicitous +fear and care he had of his adopted son; <a href="#note5988">[5988]</a>“not of beauty, but lest +they should miscarry, do amiss, or any way discredit, disgrace” (as Vives +notes) “or endanger themselves and us.” <a href="#note5989">[5989]</a>Aegeus was so solicitous for +his son Theseus, (when he went to fight with the Minotaur) of his success, +lest he should be foiled, <a href="#note5990">[5990]</a><span lang="la">Prona est timori semper in pejus fides</span>. +We are still apt to suspect the worst in such doubtful cases, as many wives +in their husband's absence, fond mothers in their children's, lest if +absent they should be misled or sick, and are continually expecting news +from them, how they do fare, and what is become of them, they cannot endure +to have them long out of their sight: oh my sweet son, O my dear child, &c. +Paul was jealous over the Church of Corinth, as he confesseth, <span class="bibcite">2 Cor. xi. +12.</span> “With a godly jealousy, to present them a pure virgin to Christ;” and +he was afraid still, lest as the serpent beguiled Eve, through his +subtlety, so their minds should be corrupt from the simplicity that is in +Christ. God himself, in some sense, is said to be jealous, <a href="#note5991">[5991]</a>“I am a +jealous God, and will visit:” so <span class="bibcite">Psalm lxxix. 5.</span> “Shall thy jealousy burn +like fire for ever?” But these are improperly called jealousies, and by a +metaphor, to show the care and solicitude they have of them. Although some +jealousies express all the symptoms of this which we treat of, fear, +sorrow, anguish, anxiety, suspicion, hatred, &c., the object only varied. +That of some fathers is very eminent, to their sons and heirs; for though +they love them dearly being children, yet now coming towards man's estate +they may not well abide them, the son and heir is commonly sick of the +father, and the father again may not well brook his eldest son, <span lang="la">inde +simultates, plerumque contentiones et inimicitiae</span>; but that of princes is +most notorious, as when they fear co-rivals (if I may so call them) +successors, emulators, subjects, or such as they have offended. <a href="#note5992">[5992]</a> +<span lang="la">Omnisque potestas impatiens consortis erit</span>: “they are still suspicious, +lest their authority should be diminished,” <a href="#note5993">[5993]</a>as one observes; and as +Comineus hath it, <a href="#note5994">[5994]</a>“it cannot be expressed what slender causes they +have of their grief and suspicion, a secret disease, that commonly lurks +and breeds in princes' families.” Sometimes it is for their honour only, as +that of Adrian the emperor, <a href="#note5995">[5995]</a>“that killed all his emulators.” Saul +envied David; Domitian Agricola, because he did excel him, obscure his +honour, as he thought, eclipse his fame. Juno turned Praetus' daughters into +kine, for that they contended with her for beauty; <a href="#note5996">[5996]</a>Cyparissae, king +Eteocles' children, were envied of the goddesses for their excellent good +parts, and dancing amongst the rest, saith <a href="#note5997">[5997]</a>Constantine, “and for +that cause flung headlong from heaven, and buried in a pit, but the earth +took pity of them, and brought out cypress trees to preserve their +memories.” <a href="#note5998">[5998]</a>Niobe, Arachne, and Marsyas, can testify as much. But it +is most grievous when it is for a kingdom itself, or matters of commodity, +it produceth lamentable effects, especially amongst tyrants, <span lang="la">in despotico +Imperio</span>, and such as are more feared than beloved of their subjects, that +get and keep their sovereignty by force and fear. <a href="#note5999">[5999]</a><span lang="la">Quod civibus +tenere te invitis scias</span>, &c., as Phalaris, Dionysius, Periander held +theirs. For though fear, cowardice, and jealousy, in Plutarch's opinion, be +the common causes of tyranny, as in Nero, Caligula, Tiberius, yet most take +them to be symptoms. For <a href="#note6000">[6000]</a>“what slave, what hangman” (as Bodine well +expresseth this passion, <span class="cite">l. 2. c. 5. de rep</span>.) “can so cruelly torture a +condemned person, as this fear and suspicion? Fear of death, infamy, +torments, are those furies and vultures that vex and disquiet tyrants, and +torture them day and night, with perpetual terrors and affrights, envy, +suspicion, fear, desire of revenge, and a thousand such disagreeing +perturbations, turn and affright the soul out of the hinges of health, and +more grievously wound and pierce, than those cruel masters can exasperate +and vex their apprentices or servants, with clubs, whips, chains, and +tortures.” Many terrible examples we have in this kind, amongst the Turks +especially, many jealous outrages; <a href="#note6001">[6001]</a>Selimus killed Kornutus his +youngest brother, five of his nephews, Mustapha Bassa, and divers others. +<a href="#note6002">[6002]</a>Bajazet the second Turk, jealous of the valour and greatness of +Achmet Bassa, caused him to be slain. <a href="#note6003">[6003]</a>Suleiman the Magnificent +murdered his own son Mustapha; and 'tis an ordinary thing amongst them, to +make away their brothers, or any competitors, at the first coming to the +crown: 'tis all the solemnity they use at their fathers' funerals. What mad +pranks in his jealous fury did Herod of old commit in Jewry, when he +massacred all the children of a year old? <a href="#note6004">[6004]</a>Valens the emperor in +Constantinople, when as he left no man alive of quality in his kingdom that +had his name begun with Theo; Theodoti, Theognosti, Theodosii, Theoduli, +&c. They went all to their long home, because a wizard told him that name +should succeed in his empire. And what furious designs hath <a href="#note6005">[6005]</a>Jo. +Basilius, that Muscovian tyrant, practised of late? It is a wonder to read +that strange suspicion, which Suetonius reports of Claudius Caesar, and of +Domitian, they were afraid of every man they saw: and which Herodian of +Antoninus and Geta, those two jealous brothers, the one could not endure so +much as the other's servants, but made away him, his chiefest followers, +and all that belonged to him, or were his well-wishers. <a href="#note6006">[6006]</a>Maximinus +“perceiving himself to be odious to most men, because he was come to that +height of honour out of base beginnings, and suspecting his mean parentage +would be objected to him, caused all the senators that were nobly +descended, to be slain in a jealous humour, turned all the servants of +Alexander his predecessor out of doors, and slew many of them, because they +lamented their master's death, suspecting them to be traitors, for the love +they bare to him.” When Alexander in his fury had made Clitus his dear +friend to be put to death, and saw now (saith <a href="#note6007">[6007]</a>Curtius) an alienation +in his subjects' hearts, none durst talk with him, he began to be jealous +of himself, lest they should attempt as much on him, “and said they lived +like so many wild beasts in a wilderness, one afraid of another.” Our +modern stories afford us many notable examples. <a href="#note6008">[6008]</a>Henry the Third of +France, jealous of Henry of Lorraine, Duke of Guise, <i>anno</i> 1588, caused him +to be murdered in his own chamber. <a href="#note6009">[6009]</a>Louis the Eleventh was so +suspicious, he durst not trust his children, every man about him he +suspected for a traitor; many strange tricks Comineus telleth of him. How +jealous was our Henry the <a href="#note6010">[6010]</a>Fourth of King Richard the Second, so long +as he lived, after he was deposed? and of his own son Henry in his latter +days? which the prince well perceiving, came to visit his father in his +sickness, in a watchet velvet gown, full of eyelet holes, and with needles +sticking in them (as an emblem of jealousy), and so pacified his suspicious +father, after some speeches and protestations, which he had used to that +purpose. Perpetual imprisonment, as that of Robert <a href="#note6011">[6011]</a>Duke of Normandy, +in the days of Henry the First, forbidding of marriage to some persons, +with such like edicts and prohibitions, are ordinary in all states. In a +word (<a href="#note6012">[6012]</a>as he said) three things cause jealousy, a mighty state, a +rich treasure, a fair wife; or where there is a cracked title, much +tyranny, and exactions. In our state, as being freed from all these fears +and miseries, we may be most secure and happy under the reign of our +fortunate prince: +<div class="poem"> +<div class="line"><a href="#note6013">[6013]</a>His fortune hath indebted him to none</div> +<div class="line">But to all his people universally;</div> +<div class="line">And not to them but for their love alone,</div> +<div class="line">Which they account as placed worthily.</div> +<div class="line">He is so set, he hath no cause to be</div> +<div class="line">Jealous, or dreadful of disloyalty;</div> +<div class="line">The pedestal whereon his greatness stands.</div> +<div class="line">Is held of all our hearts, and all our hands.</div> +</div> +But I rove, I confess. These equivocations, jealousies, and many such, +which crucify the souls of men, are not here properly meant, or in this +distinction of ours included, but that alone which is for beauty, tending +to love, and wherein they can brook no co-rival, or endure any +participation: and this jealousy belongs as well to brute beasts, as men. +Some creatures, saith <a href="#note6014">[6014]</a>Vives, swans, doves, cocks, bulls, &c., are +jealous as well as men, and as much moved, for fear of communion. +<div class="poem" lang="la"> +<div class="line"><a href="#note6015">[6015]</a>Grege pro toto bella juvenci,</div> +<div class="line">Si con jugio timuere suo,</div> +<div class="line">Poscunt timidi praelia cervi,</div> +<div class="line">Et mugitus dant concepti signa furoris.</div> +</div> +<div class="poem"> +<div class="line">In Venus' cause what mighty battles make</div> +<div class="line">Your raving bulls, and stirs for their herd's sake:</div> +<div class="line">And harts and bucks that are so timorous,</div> +<div class="line">Will fight and roar, if once they be but jealous.</div> +</div> +In bulls, horses, goats, this is most apparently discerned. Bulls +especially, <span lang="la">alium in pascuis non admittit</span>, he will not admit another bull +to feed in the same pasture, saith <a href="#note6016">[6016]</a>Oppin: which Stephanus Bathorius, +late king of Poland, used as an impress, with that motto, <span lang="la">Regnum non capit +duos</span>. R. T. in his Blazon of Jealousy, telleth a story of a swan about +Windsor, that finding a strange cock with his mate, did swim I know not how +many miles after to kill him, and when he had so done, came back and killed +his hen; a certain truth, he saith, done upon Thames, as many watermen, and +neighbour gentlemen, can tell. <span lang="la">Fidem suam liberet</span>; for my part, I do +believe it may be true; for swans have ever been branded with that epithet +of jealousy. +<div class="blackletter"> +<div class="line"><a href="#note6017">[6017]</a>The jealous swanne against his death that singeth,</div> +<div class="line">And eke the owle that of death bode bringeth.</div> +</div> +<a href="#note6018">[6018]</a>Some say as much of elephants, that they are more jealous than any +other creatures whatsoever; and those old Egyptians, as <a href="#note6019">[6019]</a>Pierius +informeth us, express in their hieroglyphics, the passion of jealousy by a +camel; <a href="#note6020">[6020]</a>because that fearing the worst still about matters of venery, +he loves solitudes, that he may enjoy his pleasure alone, <span lang="la">et in quoscunque +obvios insurgit, Zelolypiae stimulis agitatus</span>, he will quarrel and fight +with whatsoever comes next, man or beast, in his jealous fits. I have read +as much of <a href="#note6021">[6021]</a>crocodiles; and if Peter Martyr's authority be authentic, +<span class="cite">legat. Babylonicae lib. 3.</span> you shall have a strange tale to that purpose +confidently related. Another story of the jealousy of dogs, see in Hieron. +Fabricius, <span class="cite">Tract. 3. cap. 5. de loquela animalium</span>. + +<p>But this furious passion is most eminent in men, and is as well amongst +bachelors as married men. If it appear amongst bachelors, we commonly call +them rivals or co-rivals, a metaphor derived from a river, <span lang="la">rivales, a +<a href="#note6022">[6022]</a>rivo</span>; for as a river, saith Acron in Hor. <span class="cite">Art. Poet.</span> and Donat +in Ter. <span class="cite">Eunuch.</span> divides a common ground between two men, and both +participate of it, so is a woman indifferent between two suitors, both +likely to enjoy her; and thence comes this emulation, which breaks out many +times into tempestuous storms, and produceth lamentable effects, murder +itself, with much cruelty, many single combats. They cannot endure the +least injury done unto them before their mistress, and in her defence will +bite off one another's noses; they are most impatient of any flout, +disgrace, lest emulation or participation in that kind. <a href="#note6023">[6023]</a><span lang="la">Lacerat +lacerium Largi mordax Memnius</span>. Memnius the Roman (as Tully tells the +story, <span class="cite">de oratore, lib. 2.</span>), being co-rival with Largus Terracina, bit +him by the arm, which fact of his was so famous, that it afterwards grew to +a proverb in those parts. <a href="#note6024">[6024]</a>Phaedria could not abide his co-rival +Thraso; for when Parmeno demanded, <span lang="la">numquid aliud imperas</span>? whether he +would command him any more service: “No more” (saith he) “but to speak in his +behalf, and to drive away his co-rival if he could.” Constantine, in the +eleventh book of his husbandry, <span class="cite">cap. 11</span>, hath a pleasant tale of the +pine-tree; <a href="#note6025">[6025]</a>she was once a fair maid, whom Pineus and Boreas, two +co-rivals, dearly sought; but jealous Boreas broke her neck, &c. And in his +eighteenth chapter he telleth another tale of <a href="#note6026">[6026]</a>Mars, that in his +jealousy slew Adonis. Petronius calleth this passion <span lang="la">amantium furiosum +aemulationem</span>, a furious emulation; and their symptoms are well expressed +by Sir Geoffrey Chaucer in his first Canterbury Tale. It will make the +nearest and dearest friends fall out; they will endure all other things to +be common, goods, lands, moneys, participate of each pleasure, and take in +good part any disgraces, injuries in another kind; but as Propertius well +describes it in an elegy of his, in this they will suffer nothing, have no +co-rivals. +<div class="poem" lang="la"> +<div class="couplet"> +<div class="line"><a href="#note6027">[6027]</a>Tu mihi vel ferro pectus, vel perde veneno,</div> +<div class="line">A domina tantum te modo tolle mea:</div> +</div> +<div class="couplet"> +<div class="line">Te socium vitae te corporis esse licebit,</div> +<div class="line">Te dominum admitto rebus amice meis.</div> +</div> +<div class="couplet"> +<div class="line">Lecto te solum, lecto te deprecor uno,</div> +<div class="line">Rivalem possum non ego ferre Jovem.</div> +</div> +</div> +<div class="poem"> +<div class="couplet"> +<div class="line">Stab me with sword, or poison strong</div> +<div class="line">Give me to work my bane:</div> +</div> +<div class="couplet"> +<div class="line">So thou court not my lass, so thou</div> +<div class="line">From mistress mine refrain.</div> +</div> +<div class="couplet"> +<div class="line">Command myself, my body, purse,</div> +<div class="line">As thine own goods take all,</div> +</div> +<div class="couplet"> +<div class="line">And as my ever dearest friend,</div> +<div class="line">I ever use thee shall.</div> +</div> +<div class="couplet"> +<div class="line">O spare my love, to have alone</div> +<div class="line">Her to myself I crave,</div> +</div> +<div class="couplet"> +<div class="line">Nay, Jove himself I'll not endure</div> +<div class="line">My rival for to have.</div> +</div> +</div> +This jealousy, which I am to treat of, is that which belongs to married +men, in respect of their own wives; to whose estate, as no sweetness, +pleasure, happiness can be compared in the world, if they live quietly and +lovingly together; so if they disagree or be jealous, those bitter pills of +sorrow and grief, disastrous mischiefs, mischances, tortures, gripings, +discontents, are not to be separated from them. A most violent passion it +is where it taketh place, an unspeakable torment, a hellish torture, an +infernal plague, as Ariosto calls it, “a fury, a continual fever, full of +suspicion, fear, and sorrow, a martyrdom, a mirth-marring monster. The +sorrow and grief of heart of one woman jealous of another, is heavier than +death,” <span class="bibcite">Ecclus. xxviii. 6.</span> as <a href="#note6028">[6028]</a>Peninnah did Hannah, “vex her and +upbraid her sore.” 'Tis a main vexation, a most intolerable burden, a +corrosive to all content, a frenzy, a madness itself; as <a href="#note6029">[6029]</a>Beneditto +Varchi proves out of that select sonnet of Giovanni de la Casa, that +reverend lord, as he styles him. +</div> +<div class="subsection"> +<h4><a name="3.3.1.2"></a>SUBSECT. II.—<i>Causes of Jealousy. Who are most apt. Idleness, melancholy, impotency, long absence, beauty, wantonness, naught themselves. Allurements, from time, place, persons, bad usage, causes</i>.</h4> + +<p>Astrologers make the stars a cause or sign of this bitter passion, and out +of every man's horoscope will give a probable conjecture whether he will be +jealous or no, and at what time, by direction of the significators to their +several promissors: their aphorisms are to be read in Albubater, Pontanus, +Schoner, Junctine, &c. Bodine, <span class="cite">cap. 5. meth. hist.</span> ascribes a great +cause to the country or clime, and discourseth largely there of this +subject, saying, that southern men are more hot, lascivious, and jealous, +than such as live in the north; they can hardly contain themselves in those +hotter climes, but are most subject to prodigious lust. Leo Afer telleth +incredible things almost, of the lust and jealousy of his countrymen of +Africa, and especially such as live about Carthage, and so doth every +geographer of them in <a href="#note6030">[6030]</a>Asia, Turkey, Spaniards, Italians. Germany +hath not so many drunkards, England tobacconists, France dancers, Holland +mariners, as Italy alone hath jealous husbands. And in <a href="#note6031">[6031]</a>Italy some +account them of Piacenza more jealous than the rest. In <a href="#note6032">[6032]</a>Germany, +France, Britain, Scandia, Poland, Muscovy, they are not so troubled with +this feral malady, although Damianus a Goes, which I do much wonder at, in +his topography of Lapland, and Herbastein of Russia, against the stream of +all other geographers, would fasten it upon those northern inhabitants. +Altomarius Poggius, and Munster in his description of Baden, reports that +men and women of all sorts go commonly into the baths together, without all +suspicion, “the name of jealousy” (saith Munster) “is not so much as once +heard of among them.” In Friesland the women kiss him they drink to, and +are kissed again of those they pledge. The virgins in Holland go hand in +hand with young men from home, glide on the ice, such is their harmless +liberty, and lodge together abroad without suspicion, which rash Sansovinus +an Italian makes a great sign of unchastity. In France, upon small +acquaintance, it is usual to court other men's wives, to come to their +houses, and accompany them arm in arm in the streets, without imputation. +In the most northern countries young men and maids familiarly dance +together, men and their wives, <a href="#note6033">[6033]</a>which, Siena only excepted, Italians +may not abide. The <a href="#note6034">[6034]</a>Greeks, on the other side, have their private +baths for men and women, where they must not come near, nor so much as see +one another: and as <a href="#note6035">[6035]</a>Bodine observes <span class="cite">lib. 5. de repub.</span> “the +Italians could never endure this,” or a Spaniard, the very conceit of it +would make him mad: and for that cause they lock up their women, and will +not suffer them to be near men, so much as in the <a href="#note6036">[6036]</a>church, but with a +partition between. He telleth, moreover, how that “when he was ambassador +in England, he heard Mendoza the Spanish legate finding fault with it, as a +filthy custom for men and women to sit promiscuously in churches together; +but Dr. Dale the master of the requests told him again, that it was indeed +a filthy custom in Spain, where they could not contain themselves from +lascivious thoughts in their holy places, but not with us.” Baronius in his +Annals, out of Eusebius, taxeth Licinius the emperor for a decree of his +made to this effect, <span lang="la">Jubens ne viri simul cum mulieribus in ecclesia +interessent</span>: for being prodigiously naught himself, <span lang="la">aliorum naturam ex +sua vitiosa mente spectavit</span>, he so esteemed others. But we are far from +any such strange conceits, and will permit our wives and daughters to go to +the tavern with a friend, as Aubanus saith, <span lang="la">modo absit lascivia</span>, and +suspect nothing, to kiss coming and going, which, as Erasmus writes in one +of his epistles, they cannot endure. England is a paradise for women, and +hell for horses: Italy a paradise for horses, hell for women, as the diverb +goes. Some make a question whether this headstrong passion rage more in +women than men, as Montaigne l. 3. But sure it is more outrageous in women, +as all other melancholy is, by reason of the weakness of their sex. +Scaliger <span class="cite">Poet. lib. cap. 13.</span> concludes against women: <a href="#note6037">[6037]</a>“Besides +their inconstancy, treachery, suspicion, dissimulation, superstition, +pride,” (for all women are by nature proud) “desire of sovereignty, if they +be great women,” (he gives instance in Juno) “bitterness and jealousy are the +most remarkable affections.” +<div class="poem" lang="la"> +<div class="line">Sed neque fulvus aper media tam fulvus in ira est,</div> +<div class="line">Fulmineo rapidos dum rotat ore canes.</div> +<div class="line">Nec leo, &c.———</div> +</div> +<div class="poem"> +<div class="line">Tiger, boar, bear, viper, lioness,</div> +<div class="line">A woman's fury cannot express.</div> +</div> +<a href="#note6038">[6038]</a>Some say redheaded women, pale-coloured, black-eyed, and of a +shrill voice, are most subject to jealousy. +<div class="poem"> +<div class="line"><a href="#note6039">[6039]</a>High colour in a woman choler shows,</div> +<div class="line">Naught are they, peevish, proud, malicious;</div> +<div class="line">But worst of all, red, shrill, and jealous.</div> +</div> +Comparisons are odious, I neither parallel them with others, nor debase +them any more: men and women are both bad, and too subject to this +pernicious infirmity. It is most part a symptom and cause of melancholy, as +Plater and Valescus teach us: melancholy men are apt to be jealous, and +jealous apt to be melancholy. +<div class="poem"> +<div class="line">Pale jealousy, child of insatiate love,</div> +<div class="line">Of heart-sick thoughts which melancholy bred,</div> +<div class="line">A hell-tormenting fear, no faith can move,</div> +<div class="line">By discontent with deadly poison fed;</div> +<div class="line">With heedless youth and error vainly led.</div> +<div class="line">A mortal plague, a virtue-drowning flood,</div> +<div class="line">A hellish fire not quenched but with blood.</div> +</div> +If idleness concur with melancholy, such persons are most apt to be +jealous; 'tis <a href="#note6040">[6040]</a>Nevisanus' note, “an idle woman is presumed to be +lascivious, and often jealous.” <span lang="la">Mulier cum sola cogitat, male cogitat</span>: +and 'tis not unlikely, for they have no other business to trouble their +heads with. + +<p>More particular causes be these which follow. Impotency first, when a man +is not able of himself to perform those dues which he ought unto his wife: +for though he be an honest liver, hurt no man, yet Trebius the lawyer may +make a question, <span lang="la">an suum cuique tribuat</span>, whether he give every one their +own; and therefore when he takes notice of his wants, and perceives her to +be more craving, clamorous, insatiable and prone to lust than is fit, he +begins presently to suspect, that wherein he is defective, she will satisfy +herself, she will be pleased by some other means. Cornelius Gallus hath +elegantly expressed this humour in an epigram to his Lychoris. +<div class="poem" lang="la"> +<div class="couplet"> +<div class="line"><a href="#note6041">[6041]</a>Jamque alios juvenes aliosque requirit amores,</div> +<div class="line">Me vocat imbellem decrepitumque senem, &c.</div> +</div> +</div> +For this cause is most evident in old men, that are cold and dry by nature, +and married, <span lang="la">succi plenis</span>, to young wanton wives; with old doting Janivere +in Chaucer, they begin to mistrust all is not well, +<div class="blackletter"> +<div class="line">———She was young and he was old,</div> +<div class="line">And therefore he feared to be a cuckold.</div> +</div> +And how should it otherwise be? old age is a disease of itself, loathsome, +full of suspicion and fear; when it is at best, unable, unfit for such +matters. <a href="#note6042">[6042]</a><span lang="la">Tam apta nuptiis quam bruma messibus</span>, as welcome to a +young woman as snow in harvest, saith Nevisanus: <span lang="la">Et si capis juvenculam, +faciet tibi cornua</span>: marry a lusty maid and she will surely graft horns on +thy head. <a href="#note6043">[6043]</a>“All women are slippery, often unfaithful to their +husbands” (as Aeneas Sylvius <span class="cite">epist. 38.</span> seconds him), “but to old men most +treacherous:” they had rather <span lang="la">mortem amplexarier</span>, lie with a corse than +such a one: <a href="#note6044">[6044]</a><span lang="la">Oderunt illum pueri, contemnunt mulieres</span>. On the other +side many men, saith Hieronymus, are suspicious of their wives, <a href="#note6045">[6045]</a>if +they be lightly given, but old folks above the rest. Insomuch that she did +not complain without a cause in <a href="#note6046">[6046]</a>Apuleius, of an old bald bedridden +knave she had to her good man: “Poor woman as I am, what shall I do? I have +an old grim sire to my husband, as bald as a coot, as little and as unable +as a child,” a bedful of bones, “he keeps all the doors barred and locked +upon me, woe is me, what shall I do?” He was jealous, and she made him a +cuckold for keeping her up: suspicion without a cause, hard usage is able +of itself to make a woman fly out, that was otherwise honest, +<div class="poem" lang="la"> +<div class="line"><a href="#note6047">[6047]</a>———plerasque bonas tractatio pravas</div> +<div class="line">Esse facit,———</div> +</div> +“bad usage aggravates the matter.” <span lang="la">Nam quando mulieres cognoscunt maritum +hoc advertere, licentius peccant</span>, <a href="#note6048">[6048]</a>as Nevisanus holds, when a woman +thinks her husband watcheth her, she will sooner offend; <a href="#note6049">[6049]</a><span lang="la">Liberius +peccant, et pudor omnis abest</span>, rough handling makes them worse: as the +goodwife of Bath in Chaucer brags, +<div class="blackletter"> +<div class="line">In his own grease I made him frie</div> +<div class="line">For anger and for every jealousie.</div> +</div> +Of two extremes, this of hard usage is the worst. 'Tis a great fault (for +some men are <span lang="la">uxorii</span>) to be too fond of their wives, to dote on them as +<a href="#note6050">[6050]</a>Senior Deliro on his Fallace, to be too effeminate, or as some do, +to be sick for their wives, breed children for them, and like the <a href="#note6051">[6051]</a> +Tiberini lie in for them, as some birds hatch eggs by turns, they do all +women's offices: Caelius Rhodiginus <span class="cite">ant. lect. Lib. 6. cap. 24.</span> makes +mention of a fellow out of Seneca, <a href="#note6052">[6052]</a>that was so besotted on his wife, +he could not endure a moment out of her company, he wore her scarf when he +went abroad next his heart, and would never drink but in that cup she began +first. We have many such fondlings that are their wives' packhorses and +slaves, (<span lang="la">nam grave malum uxor superans virum suum</span>, as the comical poet +hath it, there's no greater misery to a man than to let his wife domineer) +to carry her muff, dog, and fan, let her wear the breeches, lay out, spend, +and do what she will, go and come whither, when she will, they give +consent. +<div class="poem"> +<div class="line">Here, take my muff, and, do you hear, good man;</div> +<div class="line">Now give me pearl, and carry you my fan, &c.</div> +</div> +<div class="poem" lang="la"> +<div class="line"><a href="#note6053">[6053]</a>———poscit pallam, redimicula, inaures;</div> +<div class="line">Curre, quid hic cessas? vulgo vult illa videri,</div> +<div class="line">Tu pete lecticas———</div> +</div> +many brave and worthy men have trespassed in this kind, <span lang="la">multos foras +claros domestica haec destruxit infamia</span>, and many noble senators and +soldiers (as <a href="#note6054">[6054]</a>Pliny notes) have lost their honour, in being <span lang="la">uxorii</span>, +so sottishly overruled by their wives; and therefore Cato in Plutarch made +a bitter jest on his fellow-citizens, the Romans, “we govern all the world +abroad, and our wives at home rule us.” These offend in one extreme; but +too hard and too severe, are far more offensive on the other. <a name="index2"></a>As just a +cause may be long absence of either party, when they must of necessity be +much from home, as lawyers, physicians, mariners, by their professions; or +otherwise make frivolous, impertinent journeys, tarry long abroad to no +purpose, lie out, and are gadding still, upon small occasions, it must +needs yield matter of suspicion, when they use their wives unkindly in the +meantime, and never tarry at home, it cannot use but engender some such +conceit. +<div class="poem" lang="la"> +<div class="line"><a href="#note6055">[6055]</a>Uxor si cessas amare te cogitat</div> +<div class="line">Aut tote amari, aut potare, aut animo obsequi,</div> +<div class="line">Ex tibi bene esse soli, quum sibi sit male.</div> +</div> +<div class="poem"> +<div class="line">If thou be absent long, thy wife then thinks,</div> +<div class="line">Th' art drunk, at ease, or with some pretty minx,</div> +<div class="line">'Tis well with thee, or else beloved of some,</div> +<div class="line">Whilst she poor soul doth fare full ill at home.</div> +</div> +Hippocrates, the physician, had a smack of this disease; for when he was to +go home as far as Abdera, and some other remote cities of Greece, he writ +to his friend Dionysius (if at least those <a href="#note6056">[6056]</a>Epistles be his) <a href="#note6057">[6057]</a> +“to oversee his wife in his absence, (as Apollo set a raven to watch his +Coronis) although she lived in his house with her father and mother, who be +knew would have a care of her; yet that would not satisfy his jealousy, he +would have his special friend Dionysius to dwell in his house with her all +the time of his peregrination, and to observe her behaviour, how she +carried herself in her husband's absence, and that she did not lust after +other men. <a href="#note6058">[6058]</a>For a woman had need to have an overseer to keep her +honest; they are bad by nature, and lightly given all, and if they be not +curbed in time, as an unpruned tree, they will be full of wild branches, +and degenerate of a sudden.” Especially in their husband's absence: though +one Lucretia were trusty, and one Penelope, yet Clytemnestra made Agamemnon +cuckold; and no question there be too many of her conditions. If their +husbands tarry too long abroad upon unnecessary business, well they may +suspect: or if they run one way, their wives at home will fly out another, +<span lang="la">quid pro quo</span>. Or if present, and give them not that content which they +ought, <a href="#note6059">[6059]</a><span lang="la">Primum ingratae, mox invisae noctes quae per somnum +transiguntur</span>, they cannot endure to lie alone, or to fast long. <a href="#note6060">[6060]</a> +Peter Godefridus, in his second book of Love, and sixth chapter, hath a +story out of St. Anthony's life, of a gentleman, who, by that good man's +advice, would not meddle with his wife in the passion week, but for his +pains she set a pair of horns on his head. Such another he hath out of +Abstemius, one persuaded a new married man, <a href="#note6061">[6061]</a>“to forbear the three +first nights, and he should all his lifetime after be fortunate in cattle,” +but his impatient wife would not tarry so long: well he might speed in +cattle, but not in children. Such a tale hath Heinsius of an impotent and +slack scholar, a mere student, and a friend of his, that seeing by chance a +fine damsel sing and dance, would needs marry her, the match was soon made, +for he was young and rich, <span lang="la">genis gratus, corpore glabellus, arte +multiscius, et fortuna opulentus</span>, like that Apollo in <a href="#note6062">[6062]</a>Apuleius. The +first night, having liberally taken his liquor (as in that country they do) +my fine scholar was so fuzzled, that he no sooner was laid in bed, but he +fell fast asleep, never waked till morning, and then much abashed, +<span lang="la">purpureis formosa rosis cum Aurora ruberet</span>; when the fair morn with +purple hue 'gan shine, he made an excuse, I know not what, out of +Hippocrates Cous, &c., and for that time it went current: but when as +afterward he did not play the man as he should do, she fell in league with +a good fellow, and whilst he sat up late at his study about those +criticisms, mending some hard places in Festus or Pollux, came cold to bed, +and would tell her still what he had done, she did not much regard what he +said, &c. <a href="#note6063">[6063]</a>“She would have another matter mended much rather, which +he did not conceive was corrupt:” thus he continued at his study late, she +at her sport, <span lang="la">alibi enim festivas noctes agitabat</span>, hating all scholars +for his sake, till at length he began to suspect, and turned a little +yellow, as well he might; for it was his own fault; and if men be jealous +in such cases (<a href="#note6064">[6064]</a>as oft it falls out) the mends is in their own hands, +they must thank themselves. Who will pity them, saith Neander, or be much +offended with such wives, <span lang="la">si deceptae prius viros decipiant, et cornutos +reddant</span>, if they deceive those that cozened them first. A lawyer's wife in +<a href="#note6065">[6065]</a>Aristaenetus, because her husband was negligent in his business, +<span lang="la">quando lecto danda opera</span>, threatened to cornute him: and did not stick to +tell Philinna, one of her gossips, as much, and that aloud for him to hear: +“If he follow other men's matters and leave his own, I'll have an orator +shall plead my cause,” I care not if he know it. + +<p>A fourth eminent cause of jealousy may be this, when he that is deformed, +and as Pindarus of Vulcan, <span lang="la">sine gratiis natus</span>, hirsute, ragged, yet +virtuously given, will marry some fair nice piece, or light housewife, +begins to misdoubt (as well he may) she doth not affect him. <a href="#note6066">[6066]</a><span lang="la">Lis +est cum forma magna pudicitiae</span>, beauty and honesty have ever been at odds. +Abraham was jealous of his wife because she was fair: so was Vulcan of his +Venus, when he made her creaking shoes, saith <a href="#note6067">[6067]</a>Philostratus, <span lang="la">ne +maecharetur, sandalio scilicet deferente</span>, that he might hear by them when +she stirred, which <span lang="la">Mars indigne ferre</span>, <a href="#note6068">[6068]</a>was not well pleased with. +Good cause had Vulcan to do as he did, for she was no honester than she +should be. Your fine faces have commonly this fault; and it is hard to +find, saith Francis Philelphus in an epistle to Saxola his friend, a rich +man honest, a proper woman not proud or unchaste. “Can she be fair and +honest too?” +<div class="poem" lang="la"> +<div class="line"><a href="#note6069">[6069]</a>Saepe etenim oculuit picta sese hydra sub herba,</div> +<div class="line">Sub specie formae, incauto se saepe marito</div> +<div class="line">Nequam animus vendit,———</div> +</div> +He that marries a wife that is snowy fair alone, let him look, saith <a href="#note6070">[6070]</a> +Barbarus, for no better success than Vulcan had with Venus, or Claudius +with Messalina. And 'tis impossible almost in such cases the wife should +contain, or the good man not be jealous: for when he is so defective, weak, +ill-proportioned, unpleasing in those parts which women most affect, and +she most absolutely fair and able on the other side, if she be not very +virtuously given, how can she love him? and although she be not fair, yet +if he admire her and think her so, in his conceit she is absolute, he holds +it impossible for any man living not to dote as he doth, to look on her and +not lust, not to covet, and if he be in company with her, not to lay siege +to her honesty: or else out of a deep apprehension of his infirmities, +deformities, and other men's good parts, out of his own little worth and +desert, he distrusts himself, (for what is jealousy but distrust?) he +suspects she cannot affect him, or be not so kind and loving as she should, +she certainly loves some other man better than himself. + +<p><a href="#note6071">[6071]</a>Nevisanus, <span class="cite">lib. 4. num. 72</span>, will have barrenness to be a main +cause of jealousy. If her husband cannot play the man, some other shall, +they will leave no remedies unessayed, and thereupon the good man grows +jealous; I could give an instance, but be it as it is. + +<p>I find this reason given by some men, because they have been formerly +naught themselves, they think they may be so served by others, they turned +up trump before the cards were shuffled; they shall have therefore <span lang="la">legem +talionis</span>, like for like. +<div class="poem" lang="la"> +<div class="line"><a href="#note6072">[6072]</a>Ipse miser docui, quo posset ludere pacto</div> +<div class="line">Custodes, eheu nunc premor arte mea.</div> +</div> +<div class="poem"> +<div class="line">Wretch as I was, I taught her bad to be,</div> +<div class="line">And now mine own sly tricks are put upon me.</div> +</div> +<span lang="la">Mala mens, malus animus</span>, as the saying is, ill dispositions cause ill +suspicions. +<div class="poem"> +<div class="line"><a href="#note6073">[6073]</a>There is none jealous, I durst pawn my life,</div> +<div class="line">But he that hath defiled another's wife,</div> +<div class="line">And for that he himself hath gone astray,</div> +<div class="line">He straightway thinks his wife will tread that way.</div> +</div> +To these two above-named causes, or incendiaries of this rage, I may very +well annex those circumstances of time, place, persons, by which it ebbs +and flows, the fuel of this fury, as <a href="#note6074">[6074]</a>Vives truly observes; and such +like accidents or occasions, proceeding from the parties themselves, or +others, which much aggravate and intend this suspicious humour. For many +men are so lasciviously given, either out of a depraved nature, or too much +liberty, which they do assume unto themselves, by reason of their +greatness, in that they are noble men, (for <span lang="la">licentiae peccandi, et +multitudo peccantium</span> are great motives) though their own wives be never so +fair, noble, virtuous, honest, wise, able, and well given, they must have +change. +<div class="poem" lang="la"> +<div class="line"><a href="#note6075">[6075]</a>Qui cum legitimi junguntur fccdere lecti,</div> +<div class="line">Virtute egregiis, facieque domoque puellis,</div> +<div class="line">Scorta tamen, foedasque lupas in fornice quaerunt,</div> +<div class="line">Et per adulterium nova carpere gaudia tentant.</div> +</div> +<div class="poem"> +<div class="line">Who being match'd to wives most virtuous,</div> +<div class="line">Noble, and fair, fly out lascivious.</div> +</div> +<span lang="la">Quod licet ingratum est</span>, that which is ordinary, is unpleasant. Nero +(saith Tacitus) abhorred Octavia his own wife, a noble virtuous lady, and +loved Acte, a base quean in respect. <a href="#note6076">[6076]</a>Cerinthus rejected Sulpitia, a +nobleman's daughter, and courted a poor servant maid.—<span lang="la">tanta est aliena in +messe voluptas</span>, for that <a href="#note6077">[6077]</a>“stolen waters be more pleasant:” or as +Vitellius the emperor was wont to say, <span lang="la">Jucundiores amores, qui cum +periculo habentur</span>, like stolen venison, still the sweetest is that love +which is most difficultly attained: they like better to hunt by stealth in +another man's walk, than to have the fairest course that may be at game of +their own. +<div class="poem" lang="la"> +<div class="line"><a href="#note6078">[6078]</a>Aspice ut in coelo modo sol, modo luna ministret,</div> +<div class="line">Sic etiam nobis una pella parum est.</div> +</div> +<div class="poem"> +<div class="line">As sun and moon in heaven change their course,</div> +<div class="line">So they change loves, though often to the worse.</div> +</div> +Or that some fair object so forcibly moves them, they cannot contain +themselves, be it heard or seen they will be at it. <a href="#note6079">[6079]</a>Nessus, the +centaur, was by agreement to carry Hercules and his wife over the river +Evenus; no sooner had he set Dejanira on the other side, but he would have +offered violence unto her, leaving Hercules to swim over as he could: and +though her husband was a spectator, yet would he not desist till Hercules, +with a poisoned arrow, shot him to death. <a href="#note6080">[6080]</a>Neptune saw by chance that +Thessalian Tyro, Eunippius' wife, he forthwith, in the fury of his lust, +counterfeited her husband's habit, and made him cuckold. Tarquin heard +Collatine commend his wife, and was so far enraged, that in the midst of +the night to her he went. <a href="#note6081">[6081]</a>Theseus stole Ariadne, <span lang="la">vi rapuit</span> that +Trazenian Anaxa, Antiope, and now being old, Helen, a girl not yet ready +for a husband. Great men are most part thus affected all, “as a horse they +neigh,” saith <a href="#note6082">[6082]</a>Jeremiah, after their neighbours' wives,—<span lang="la">ut visa +pullus adhinnit equa</span>: and if they be in company with other women, though +in their own wives' presence, they must be courting and dallying with them. +Juno in Lucian complains of Jupiter that he was still kissing Ganymede +before her face, which did not a little offend her: and besides he was a +counterfeit Amphitryo, a bull, a swan, a golden shower, and played many +such bad pranks, too long, too shameful to relate. + +<p>Or that they care little for their own ladies, and fear no laws, they dare +freely keep whores at their wives' noses. 'Tis too frequent with noblemen +to be dishonest; <span lang="la">Pielas, probitas, fides, privata bona sunt</span>, as <a href="#note6083">[6083]</a>he +said long since, piety, chastity, and such like virtues are for private +men: not to be much looked after in great courts: and which Suetonius of +the good princes of his time, they might be all engraven in one ring, we +may truly hold of chaste potentates of our age. For great personages will +familiarly run out in this kind, and yield occasion of offence. <a href="#note6084">[6084]</a> +Montaigne, in his Essays, gives instate in Caesar, Mahomet the Turk, that +sacked Constantinople, and Ladislaus, king of Naples, that besieged +Florence: great men, and great soldiers, are commonly great, &c., <span lang="la">probatum +est</span>, they are good doers. Mars and Venus are equally balanced in their +actions, +<div class="poem" lang="la"> +<div class="line"><a href="#note6085">[6085]</a>Militis in galea nidum fecere columbae,</div> +<div class="line">Apparet Marti quam sit amica Venus.</div> +</div> +<div class="poem"> +<div class="line">A dove within a headpiece made her nest,</div> +<div class="line">'Twixt Mars and Venus see an interest.</div> +</div> +Especially if they be bald, for bald men have ever been suspicious (read +more in Aristotle, <span class="cite">Sect. 4. prob. 19.</span>) as Galba, Otho, Domitian, and +remarkable Caesar amongst the rest. <a href="#note6086">[6086]</a><span lang="la">Urbani servate uxores, maechum +calvum adducimus</span>; besides, this bald Caesar, saith Curio in Sueton, was +<span lang="la">omnium mulierum vir</span>; he made love to Eunoe, queen of Mauritania; to +Cleopatra; to Posthumia, wife to Sergius Sulpitius; to Lollia, wife to +Gabinius; to Tertulla, of Crassus; to Mutia, Pompey's wife, and I know not +how many besides: and well he might, for, if all be true that I have read, +he had a license to lie with whom he list. <span lang="la">Inter alios honores Caesari +decretos</span> (as Sueton, <span class="cite">cap. 52. de Julio</span>, and Dion, <span class="cite">lib. 44.</span> relate) +<span lang="la">jus illi datum, cum quibuscunque faeminis se jungendi</span>. Every private +history will yield such variety of instances: otherwise good, wise, +discreet men, virtuous and valiant, but too faulty in this. Priamus had +fifty sons, but seventeen alone lawfully begotten. <a href="#note6087">[6087]</a>Philippus Bonus +left fourteen bastards. Lorenzo de Medici, a good prince and a wise, but, +saith Machiavel, <a href="#note6088">[6088]</a>prodigiously lascivious. None so valiant as +Castruccius Castrucanus, but, as the said author hath it, <a href="#note6089">[6089]</a>none so +incontinent as he was. And 'tis not only predominant in grandees this +fault: but if you will take a great man's testimony, 'tis familiar with +every base soldier in France, (and elsewhere, I think). “This vice” (<a href="#note6090">[6090]</a> +saith mine author) “is so common with us in France, that he is of no +account, a mere coward, not worthy the name of a soldier, that is not a +notorious whoremaster.” In Italy he is not a gentleman, that besides his +wife hath not a courtesan and a mistress. 'Tis no marvel, then, if poor +women in such cases be jealous, when they shall see themselves manifestly +neglected, contemned, loathed, unkindly used: their disloyal husbands to +entertain others in their rooms, and many times to court ladies to their +faces: other men's wives to wear their jewels: how shall a poor woman in +such a case moderate her passion? <a href="#note6091">[6091]</a><span lang="la">Quis tibi nunc Dido cernenti +talia sensus</span>? + +<p>How, on the other side, shall a poor man contain himself from this feral +malady, when he shall see so manifest signs of his wife's inconstancy? +when, as Milo's wife, she dotes upon every young man she sees, or, as +<a href="#note6092">[6092]</a>Martial's Sota,—<span lang="la">deserto sequitur Clitum marito</span>, “deserts her +husband and follows Clitus.” Though her husband be proper and tall, fair +and lovely to behold, able to give contentment to any one woman, yet she +will taste of the forbidden fruit: Juvenal's Iberina to a hair, she is as +well pleased with one eye as one man. If a young gallant come by chance +into her presence, a fastidious brisk, that can wear his clothes well in +fashion, with a lock, jingling spur, a feather, that can cringe, and withal +compliment, court a gentlewoman, she raves upon him, “O what a lovely +proper man he was,” another Hector, an Alexander, a goodly man, a demigod, +how sweetly he carried himself, with how comely a grace, <span lang="la">sic oculos, sic +ille manus, sic ora ferebat</span>, how neatly he did wear his clothes! <a href="#note6093">[6093]</a> +<span lang="la">Quam sese ore ferens, quam forti pectore et armis</span>, how bravely did he +discourse, ride, sing, and dance, &c., and then she begins to loathe her +husband, <span lang="la">repugnans osculatur</span>, to hate him and his filthy beard, his +goatish complexion, as Doris said of Polyphemus, <a href="#note6094">[6094]</a><span lang="la">totus qui saniem, +totus ut hircus olet</span>, he is a rammy fulsome fellow, a goblin-faced fellow, +he smells, he stinks, <span lang="la">Et caepas simul alliumque ructat</span> <a href="#note6095">[6095]</a>—<span lang="la">si quando +ad thalamum</span>, &c., how like a dizzard, a fool, an ass, he looks, how like a +clown he behaves himself! <a href="#note6096">[6096]</a>she will not come near him by her own good +will, but wholly rejects him, as Venus did her fuliginous Vulcan, at last, +<span lang="la">Nec Deus hunc mensa, Dea nec dignata cubili est</span>. <a href="#note6097">[6097]</a>So did Lucretia, a +lady of Senae, after she had but seen Euryalus, <span lang="la">in Eurialum tota ferebatur, +domum reversa</span>, &c., she would not hold her eyes off him in his presence,— +<a href="#note6098">[6098]</a><span lang="la">tantum egregio decus enitet ore</span>, and in his absence could think of +none but him, <span lang="la">odit virum</span>, she loathed her husband forthwith, might not +abide him: +<div class="poem" lang="la"> +<div class="line"><a href="#note6099">[6099]</a>Et conjugalis negligens tori, viro</div> +<div class="line">Praesente, acerbo nauseat fastidio;</div> +</div> +<div class="poem"> +<div class="line">All against the laws of matrimony,</div> +<div class="line">She did abhor her husband's phis'nomy;</div> +</div> +and sought all opportunity to see her sweetheart again. Now when the good +man shall observe his wife so lightly given, “to be so free and familiar +with every gallant, her immodesty and wantonness,” (as <a href="#note6100">[6100]</a>Camerarius +notes) it must needs yield matter of suspicion to him, when she still +pranks up herself beyond her means and fortunes, makes impertinent +journeys, unnecessary visitations, stays out so long, with such and such +companions, so frequently goes to plays, masks, feasts, and all public +meetings, shall use such immodest <a href="#note6101">[6101]</a>gestures, free speeches, and +withal show some distaste of her own husband; how can he choose, “though he +were another Socrates, but be suspicious, and instantly jealous?” <a href="#note6102">[6102]</a> +<span lang="la">Socraticas tandem faciet transcendere metas</span>; more especially when he +shall take notice of their more secret and sly tricks, which to cornute +their husbands they commonly use (<span lang="la">dum ludis, ludos haec te facit</span>) they +pretend love, honour, chastity, and seem to respect them before all men +living, saints in show, so cunningly can they dissemble, they will not so +much as look upon another man in his presence, <a href="#note6103">[6103]</a>so chaste, so +religious, and so devout, they cannot endure the name or sight of a quean, +a harlot, out upon her! and in their outward carriage are most loving and +officious, will kiss their husband, and hang about his neck (dear husband, +sweet husband), and with a composed countenance salute him, especially when +he comes home; or if he go from home, weep, sigh, lament, and take upon +them to be sick and swoon (like Jocundo's wife in <a href="#note6104">[6104]</a>Ariosto, when her +husband was to depart), and yet arrant, &c. they care not for him, +<div class="poem"> +<div class="line">Aye me, the thought (quoth she) makes me so 'fraid,</div> +<div class="line">That scarce the breath abideth in my breast;</div> +<div class="line">Peace, my sweet love and wife, Jocundo said,</div> +<div class="line">And weeps as fast, and comforts her his best, &c.</div> +<div class="line">All this might not assuage the woman's pain,</div> +<div class="line">Needs must I die before you come again,</div> +<div class="line">Nor how to keep my life I can devise,</div> +<div class="line">The doleful days and nights I shall sustain,</div> +<div class="line">From meat my mouth, from sleep will keep mine eyes, &c.</div> +<div class="line">That very night that went before the morrow,</div> +<div class="line">That he had pointed surely to depart,</div> +<div class="line">Jocundo's wife was sick, and swoon'd for sorrow</div> +<div class="line">Amid his arms, so heavy was her heart.</div> +</div> +And yet for all these counterfeit tears and protestations, Jocundo coming +back in all haste for a jewel he had forgot, +<div class="poem"> +<div class="line">His chaste and yoke-fellow he found</div> +<div class="line">Yok'd with a knave, all honesty neglected,</div> +<div class="line">The adulterer sleeping very sound,</div> +<div class="line">Yet by his face was easily detected:</div> +<div class="line">A beggar's brat bred by him from his cradle.,</div> +<div class="line">And now was riding on his master's saddle.</div> +</div> +Thus can they cunningly counterfeit, as <a href="#note6105">[6105]</a>Platina describes their +customs, “kiss their husbands, whom they had rather see hanging on a +gallows, and swear they love him dearer than their own lives, whose soul +they would not ransom for their little dog's,” +<div class="poem" lang="la"> +<div class="line">———similis si permutatio detur,</div> +<div class="line">Morte viri cupiunt aniniani servare catellae.</div> +</div> +Many of them seem to be precise and holy forsooth, and will go to such a +<a href="#note6106">[6106]</a>church, to hear such a good man by all means, an excellent man, when +'tis for no other intent (as he follows it) than “to see and to be seen, to +observe what fashions are in use, to meet some pander, bawd, monk, friar, +or to entice some good fellow.” For they persuade themselves, as <a href="#note6107">[6107]</a> +Nevisanus shows, “That it is neither sin nor shame to lie with a lord or +parish priest, if he be a proper man;” <a href="#note6108">[6108]</a>“and though she kneel often, +and pray devoutly, 'tis” (saith Platina) “not for her husband's welfare, or +children's good, or any friend, but for her sweetheart's return, her +pander's health.” If her husband would have her go, she feigns herself +sick, <a href="#note6109">[6109]</a><span lang="la">Et simulat subito condoluisse caput</span>: her head aches, and she +cannot stir: but if her paramour ask as much, she is for him in all +seasons, at all hours of the night. <a href="#note6110">[6110]</a>In the kingdom of Malabar, and +about Goa in the East Indies, the women are so subtile that, with a certain +drink they give them to drive away cares as they say, <a href="#note6111">[6111]</a>“they will +make them sleep for twenty-four hours, or so intoxicate them that they can +remember nought of that they saw done, or heard, and, by washing of their +feet, restore them again, and so make their husbands cuckolds to their +faces.” Some are ill-disposed at all times, to all persons they like, +others more wary to some few, at such and such seasons, as Augusta, Livia, +<span lang="la">non nisi plena navi vectorem tollebat</span>. But as he said, +<div class="poem"> +<div class="line"><a href="#note6112">[6112]</a>No pen could write, no tongue attain to tell,</div> +<div class="line">By force of eloquence, or help of art,</div> +<div class="line">Of women's treacheries the hundredth part.</div> +</div> +Both, to say truth, are often faulty; men and women give just occasions in +this humour of discontent, aggravate and yield matter of suspicion: but +most part of the chief causes proceed from other adventitious accidents and +circumstances, though the parties be free, and both well given themselves. +The indiscreet carriage of some lascivious gallant (<span lang="la">et e contra</span> of some +light woman) by his often frequenting of a house, bold unseemly gestures, +may make a breach, and by his over-familiarity, if he be inclined to +yellowness, colour him quite out. If he be poor, basely born, saith +Beneditto Varchi, and otherwise unhandsome, he suspects him the less; but +if a proper man, such as was Alcibiades in Greece, and Castruccius +Castrucanus in Italy, well descended, commendable for his good parts, he +taketh on the more, and watcheth his doings. <a href="#note6113">[6113]</a>Theodosius the emperor +gave his wife Eudoxia a golden apple when he was a suitor to her, which she +long after bestowed upon a young gallant in the court, of her especial +acquaintance. The emperor, espying this apple in his hand, suspected +forthwith, more than was, his wife's dishonesty, banished him the court, +and from that day following forbare to accompany her any more. <a href="#note6114">[6114]</a>A +rich merchant had a fair wife; according to his custom he went to travel; +in his absence a good fellow tempted his wife; she denied him; yet he, +dying a little after, gave her a legacy for the love he bore her. At his +return, her jealous husband, because she had got more by land than he had +done at sea, turned her away upon suspicion. + +<p>Now when those other circumstances of time and place, opportunity and +importunity shall concur, what will they not effect? +<div class="poem"> +<div class="line">Fair opportunity can win the coyest she that is,</div> +<div class="line">So wisely he takes time, as he'll be sure he will not miss:</div> +<div class="line">Then lie that loves her gamesome vein, and tempers toys with art,</div> +<div class="line">Brings love that swimmeth in her eyes to dive into her heart.</div> +</div> +As at plays, masks, great feasts and banquets, one singles out his wife to +dance, another courts her in his presence, a third tempts her, a fourth +insinuates with a pleasing compliment, a sweet smile, ingratiates himself +with an amphibological speech, as that merry companion in the <a href="#note6115">[6115]</a> +Satirist did to his Glycerium, <a href="#note6116">[6116]</a><span lang="la">adsidens et interiorem palmam +amabiliter concutiens</span>, +<div class="poem" lang="la"> +<div class="line">Quod meus hortus habet sumat impune licebit,</div> +<div class="line">Si dederis nobis quod tuus hortus habet;</div> +</div> +with many such, &c., and then as he saith, +<div class="blackletter"> +<div class="line"><a href="#note6117">[6117]</a>She may no while in chastity abide.</div> +<div class="line">That is assaid on every side.</div> +</div> +For after al great feast, <a href="#note6118">[6118]</a><span lang="la">Vino saepe suum nescit amica virum</span>. Noah +(saith <a href="#note6119">[6119]</a>Hierome) “showed his nakedness in his drunkenness, which for +six hundred years he had covered in soberness.” Lot lay with his daughters +in his drink, as Cyneras with Myrrha,—<a href="#note6120">[6120]</a><span lang="la">quid enim Venus ebria +curat</span>? The most continent may be overcome, or if otherwise they keep bad +company, they that are modest of themselves, and dare not offend, +“confirmed by <a href="#note6121">[6121]</a>others, grow impudent, and confident, and get an ill +habit.” +<div class="poem" lang="la"> +<div class="line"><a href="#note6122">[6122]</a>Alia quaestus gratia matrimonium corrumpit,</div> +<div class="line">Alia peccans multas vult morbi habere socias.</div> +</div> +Or if they dwell in suspected places, as in an infamous inn, near some +stews, near monks, friars, Nevisanus adds, where be many tempters and +solicitors, idle persons that frequent their companies, it may give just +cause of suspicion. Martial of old inveighed against them that +counterfeited a disease to go to the bath; for so, many times, +<div class="poem" lang="la"> +<div class="line">———relicto</div> +<div class="line">Conjuge Penelope venit, abit Helene.</div> +</div> +Aeneas Sylvius puts in a caveat against princes' courts, because there be +<span lang="la">tot formosi juvenes qui promittunt</span>, so many brave suitors to tempt, &c. +<a href="#note6123">[6123]</a>“If you leave her in such a place, you shall likely find her in +company you like not, either they come to her, or she is gone to them.” +<a href="#note6124">[6124]</a>Kornmannus makes a doubting jest in his lascivious country, +<span lang="la">Virginis illibata censeatur ne castitas ad quam frequentur accedant +scholares</span>? And Baldus the lawyer scoffs on, <span lang="la">quum scholaris, inquit, +loquitur cum puella, non praesumitur ei dicere, Pater noster</span>, when a +scholar talks with a maid, or another man's wife in private, it is presumed +he saith not a <span lang="la">pater noster</span>. Or if I shall see a monk or a friar climb up +a ladder at midnight into a virgin's or widow's chamber window, I shall +hardly think he then goes to administer the sacraments, or to take her +confession. These are the ordinary causes of jealousy, which are intended +or remitted as the circumstances vary. +</div> +</div> +<div class="member"> +<h3><a name="3.3.2"></a>MEMB. II.</h3> +<h4><i>Symptoms of Jealousy, Fear, Sorrow, Suspicion, strange Actions, Gestures, Outrages, Locking up, Oaths, Trials, Laws, &c.</i></h4> + +<p>Of all passions, as I have already proved, love is most violent, and of +those bitter potions which this love-melancholy affords, this bastard +jealousy is the greatest, as appears by those prodigious symptoms which it +hath, and that it produceth. For besides fear and sorrow, which is common +to all melancholy, anxiety of mind, suspicion, aggravation, restless +thoughts, paleness, meagreness, neglect of business, and the like, these +men are farther yet misaffected, and in a higher strain. 'Tis a more +vehement passion, a more furious perturbation, a bitter pain, a fire, a +pernicious curiosity, a gall corrupting the honey of our life, madness, +vertigo, plague, hell, they are more than ordinarily disquieted, they lose +<span lang="la">bonum pacis</span>, as <a href="#note6125">[6125]</a>Chrysostom observes; and though they be rich, keep +sumptuous tables, be nobly allied, yet <span lang="la">miserrimi omnium sunt</span>, they are +most miserable, they are more than ordinarily discontent, more sad, <span lang="la">nihil +tristius</span>, more than ordinarily suspicious. Jealousy, saith <a href="#note6126">[6126]</a>Vives, +“begets unquietness in the mind, night and day: he hunts after every word +he hears, every whisper, and amplifies it to himself” (as all melancholy men +do in other matters) “with a most unjust calumny of others, he misinterprets +everything is said or done, most apt to mistake or misconstrue,” he pries +into every corner, follows close, observes to a hair. 'Tis proper to +jealousy so to do, +<div class="poem"> +<div class="line">Pale hag, infernal fury, pleasure's smart,</div> +<div class="line">Envy's observer, prying in every part.</div> +</div> +Besides those strange gestures of staring, frowning, grinning, rolling of +eyes, menacing, ghastly looks, broken pace, interrupt, precipitate, +half-turns. He will sometimes sigh, weep, sob for anger. <span lang="la">Nempe suos imbres +etiam ista tonitrua fundunt</span>,<a href="#note6127">[6127]</a>—swear and belie, slander any man, +curse, threaten, brawl, scold, fight; and sometimes again flatter and speak +fair, ask forgiveness, kiss and coll, condemn his rashness and folly, vow, +protest, and swear he will never do so again; and then eftsoons, impatient +as he is, rave, roar, and lay about him like a madman, thump her sides, +drag her about perchance, drive her out of doors, send her home, he will be +divorced forthwith, she is a whore, &c., and by-and-by with all submission +compliment, entreat her fair, and bring her in again, he loves her dearly, +she is his sweet, most kind and loving wife, he will not change, nor leave +her for a kingdom; so he continues off and on, as the toy takes him, the +object moves him, but most part brawling, fretting, unquiet he is, accusing +and suspecting not strangers only, but brothers and sisters, father and +mother, nearest and dearest friends. He thinks with those Italians, +<div class="poem" lang="it"> +<div class="line">Chi non tocca parentado,</div> +<div class="line">Tocca mai e rado.</div> +</div> +And through fear conceives unto himself things almost incredible and +impossible to be effected. As a heron when she fishes, still prying on all +sides; or as a cat doth a mouse, his eye is never off hers; he gloats on +him, on her, accurately observing on whom she looks, who looks at her, what +she saith, doth, at dinner, at supper, sitting, walking, at home, abroad, +he is the same, still inquiring, maundering, gazing, listening, affrighted +with every small object; why did she smile, why did she pity him, commend +him? why did she drink twice to such a man? why did she offer to kiss, to +dance? &c., a whore, a whore, an arrant whore. All this he confesseth in +the poet, +<div class="poem" lang="la"> +<div class="line"><a href="#note6128">[6128]</a>Omnia me terrent, timidus sum, ignosce timori.</div> +<div class="line">Et miser in tunica suspicor esse virum.</div> +<div class="line">Me laedit si multa tibi dabit oscula mater,</div> +<div class="line">Me soror, et cum qua dormit amica simul.</div> +</div> +<div class="poem"> +<div class="line">Each thing affrights me, I do fear,</div> +<div class="line">Ah pardon me my fear,</div> +<div class="line">I doubt a man is hid within</div> +<div class="line">The clothes that thou dost wear.</div> +</div> +Is it not a man in woman's apparel? is not somebody in that great chest, or +behind the door, or hangings, or in some of those barrels? may not a man +steal in at the window with a ladder of ropes, or come down the chimney, +have a false key, or get in when he is asleep? If a mouse do but stir, or +the wind blow, a casement clatter, that's the villain, there he is: by his +goodwill no man shall see her, salute her, speak with her, she shall not +go forth of his sight, so much as to do her needs. <a href="#note6129">[6129]</a><span lang="la">Non ita bovem +argus</span>, &c. Argus did not so keep his cow, that watchful dragon the golden +fleece, or Cerberus the coming in of hell, as he keeps his wife. If a dear +friend or near kinsman come as guest to his house, to visit him, he will +never let him be out of his own sight and company, lest, peradventure, &c. +If the necessity of his business be such that he must go from home, he doth +either lock her up, or commit her with a deal of injunctions and +protestations to some trusty friends, him and her he sets and bribes to +oversee: one servant is set in his absence to watch another, and all to +observe his wife, and yet all this will not serve, though his business be +very urgent, he will when he is halfway come back in all post haste, rise +from supper, or at midnight, and be gone, and sometimes leave his business +undone, and as a stranger court his own wife in some disguised habit. +Though there be no danger at all, no cause of suspicion, she live in such a +place, where Messalina herself could not be dishonest if she would, yet he +suspects her as much as if she were in a bawdy-house, some prince's court, +or in a common inn, where all comers might have free access. He calls her +on a sudden all to nought, she is a strumpet, a light housewife, a bitch, +an arrant whore. No persuasion, no protestation can divert this passion, +nothing can ease him, secure or give him satisfaction. It is most strange +to report what outrageous acts by men and women have been committed in this +kind, by women especially, that will run after their husbands into all +places and companies, <a href="#note6130">[6130]</a>as Jovianus Pontanus's wife did by him, follow +him whithersoever he went, it matters not, or upon what business, raving +like Juno in the tragedy, miscalling, cursing, swearing, and mistrusting +every one she sees. Gomesius in his third book of the Life and Deeds of +Francis Ximenius, sometime archbishop of Toledo, hath a strange story of +that incredible jealousy of Joan queen of Spain, wife to King Philip, +mother of Ferdinand and Charles the Fifth, emperors; when her husband +Philip, either for that he was tired with his wife's jealousy, or had some +great business, went into the Low Countries: she was so impatient and +melancholy upon his departure, that she would scarce eat her meat, or +converse with any man; and though she were with child, the season of the +year very bad, the wind against her, in all haste she would to sea after +him. Neither Isabella her queen mother, the archbishop, or any other friend +could persuade her to the contrary, but she would after him. When she was +now come into the Low Countries, and kindly entertained by her husband, she +could not contain herself, <a href="#note6131">[6131]</a>“but in a rage ran upon a yellow-haired +wench,” with whom she suspected her husband to be naught, “cut off her +hair, did beat her black and blue, and so dragged her about.” It is an +ordinary thing for women in such cases to scratch the faces, slit the noses +of such as they suspect; as Henry the Second's importune Juno did by +Rosamond at Woodstock; for she complains in a <a href="#note6132">[6132]</a>modern poet, she +scarce spake, +<div class="poem"> +<div class="line">But flies with eager fury to my face,</div> +<div class="line">Offering me most unwomanly disgrace.</div> +<div class="line">Look how a tigress, &c.</div> +<div class="line">So fell she on me in outrageous wise,</div> +<div class="line">As could disdain and jealousy devise.</div> +</div> +Or if it be so they dare not or cannot execute any such tyrannical +injustice, they will miscall, rail and revile, bear them deadly hate and +malice, as <a href="#note6133">[6133]</a>Tacitus observes, “The hatred of a jealous woman is +inseparable against such as she suspects.” +<div class="poem" lang="la"> +<div class="line"><a href="#note6134">[6134]</a>Nulla vis flammae tumidique venti</div> +<div class="line">Tanta, nec teli metuanda torti.</div> +<div class="line">Quanta cum conjux viduata taedis</div> +<div class="line">Ardet et odit.</div> +</div> +<div class="poem"> +<div class="line">Winds, weapons, flames make not such hurly burly,</div> +<div class="line">As raving women turn all topsy-turvy.</div> +</div> +So did Agrippina by Lollia, and Calphurnia in the days of Claudius. But +women are sufficiently curbed in such cases, the rage of men is more +eminent, and frequently put in practice. See but with what rigour those +jealous husbands tyrannise over their poor wives. In Greece, Spain, Italy, +Turkey, Africa, Asia, and generally over all those hot countries, <a href="#note6135">[6135]</a> +<span lang="la">Mulieres vestrae terra vestra, arate sicut vultis</span>. Mahomet in his Alcoran +gives this power to men, your wives are as your land, till them, use them, +entreat them fair or foul, as you will yourselves. <a href="#note6136">[6136]</a><span lang="la">Mecastor lege +dura vivunt mulieres</span>, they lock them still in their houses, which are so +many prisons to them. will suffer nobody to come at them, or their wives to +be seen abroad,—<span lang="la">nec campos liceat lustrare patentes</span>. They must not so +much as look out. And if they be great persons, they have eunuchs to keep +them, as the Grand Signior among the Turks, the Sophies of Persia, those +Tartarian Mogors, and Kings of China. <span lang="la">Infantes masculos castrant innumeros +ut regi serviant</span>, saith <a href="#note6137">[6137]</a>Riccius, “they geld innumerable infants” to +this purpose; the King of <a href="#note6138">[6138]</a>China “maintains 10,000 eunuchs in his +family to keep his wives.” The Xeriffes of Barbary keep their courtesans in +such a strict manner, that if any man come but in sight of them he dies for +it; and if they chance to see a man, and do not instantly cry out, though +from their windows, they must be put to death. The Turks have I know not +how many black, deformed eunuchs (for the white serve for other +ministeries) to this purpose sent commonly from Egypt, deprived in their +childhood of all their privities, and brought up in the seraglio at +Constantinople to keep their wives; which are so penned up they may not +confer with any living man, or converse with younger women, have a cucumber +or carrot sent into them for their diet, but sliced, for fear, &c. and so +live and are left alone to their unchaste thoughts all the days of their +lives. The vulgar sort of women, if at any time they come abroad, which is +very seldom, to visit one another, or to go to their baths, are so covered, +that no man can see them, as the matrons were in old Rome, <span lang="la">lectica aut +sella tecta, vectae</span>, so <a href="#note6139">[6139]</a>Dion and Seneca record, <span lang="la">Velatae totae +incedunt</span>, which <a href="#note6140">[6140]</a>Alexander ab Alexandro relates of the Parthians, +<span class="cite">lib. 5. cap. 24.</span> which, with Andreas Tiraquellus his commentator, I +rather think should be understood of Persians. I have not yet said all, +they do not only lock them up, <span lang="la">sed et pudendis seras adhibent</span>: hear what +Bembus relates <span class="cite">lib. 6.</span> of his Venetian history, of those inhabitants that +dwell about Quilon in Africa. <span lang="la">Lusitani, inquit, quorundum civitates +adierunt: qui natis statim faeminis naturam consuunt, quoad urinae exitus ne +impediatur, easque quum adoleverint sic consutas in matrimonium collocant, +ut sponsi prima cura sit conglutinatas puellae oras ferro interscindere</span>. In +some parts of Greece at this day, like those old Jews, they will not +believe their wives are honest, <span lang="la">nisi pannum menstruatum prima nocte +videant</span>: our countryman <a href="#note6141">[6141]</a>Sands, in his peregrination, saith it is +severely observed in Zanzynthus, or Zante; and Leo Afer in his time at Fez, +in Africa, <span lang="la">non credunt virginem esse nisi videant sanguineam mappam; si +non, ad parentes pudore rejicitur</span>. Those sheets are publicly shown by +their parents, and kept as a sign of incorrupt virginity. The Jews of old +examined their maids <span lang="la">ex tenui membrana</span>, called Hymen, which Laurentius in +his anatomy, Columbus <span class="cite">lib. 12. cap. 10.</span> Capivaccius <span class="cite">lib. 4. cap. +11. de uteri affectibus</span>, Vincent, Alsarus Genuensis <span class="cite">quaesit. med. cent. +4.</span> Hieronymus Mercurialis <span class="cite">consult.</span> Ambros. Pareus, Julius Caesar +Claudinus <span class="cite">Respons. 4.</span> as that also <span class="cite">de <a href="#note6142">[6142]</a>ruptura venarum ut +sauguis fluat</span>, copiously confute; 'tis no sufficient trial they contend. +And yet others again defend it, Gaspar Bartholinus <span class="cite">Institut. Anat. lib. +1. cap. 31.</span> Pinaeus of Paris, Albertus Magnus <span class="cite">de secret. mulier. cap. 9 +& 10.</span> &c. and think they speak too much in favour of women. <a href="#note6143">[6143]</a> +Ludovicus Boncialus <span class="cite">lib. 4. cap. 2. muliebr.</span> <span lang="la">naturalem illam uteri +labiorum constrictionem, in qua virginitatem consistere volunt, +astringentibus medicinis fieri posse vendicat, et si defloratae sint, +astutae <a href="#note6144">[6144]</a>mulieres (inquit) nos fallunt in his. Idem Alsarius Crucius +Genuensis iisdem fere verbis</span>. Idem Avicenna <span class="cite">lib. 3. Fen. 20. Tract. 1, +cap. 47.</span> <a href="#note6145">[6145]</a>Rhasis <span class="cite">Continent. lib. 24.</span> Rodericus a Castro <span class="cite">de nat. +mul. lib. 1. cap. 3.</span> An old bawdy nurse in <a href="#note6146">[6146]</a>Aristaenetus, (like that +Spanish Caelestina, <a href="#note6147">[6147]</a><span lang="la">quae, quinque mille virgines fecit mulieres, +totidemque mulieres arte sua virgines</span>) when a fair maid of her +acquaintance wept and made her moan to her, how she had been deflowered, +and now ready to be married, was afraid it would be perceived, comfortably +replied, <span lang="la">Noli vereri filia</span>, &c. “Fear not, daughter, I'll teach thee a +trick to help it.” <span lang="la">Sed haec extra callem.</span> To what end are all those +astrological questions, <span lang="la">an sit virgo, an sit casta, an sit mulier</span>? and +such strange absurd trials in Albertus Magnus, Bap. Porta, <span class="cite">Mag. lib. 2. +cap. 21.</span> in Wecker. <span class="cite">lib. 5. de secret</span>, by stones, perfumes, to make them +piss, and confess I know not what in their sleep; some jealous brain was +the first founder of them. And to what passion may we ascribe those severe +laws against jealousy, <span class="bibcite">Num. v. 14</span>, Adulterers <span class="bibcite">Deut. cap. 22. v. xxii.</span> +as amongst the Hebrews, amongst the Egyptians (read <a href="#note6148">[6148]</a>Bohemus <span class="cite">l. 1. +c. 5. de mor. gen.</span> of the Carthaginians, <span class="cite">cap. 6.</span> of Turks, <span class="cite">lib. 2. cap. +11.</span>) amongst the Athenians of old, Italians at this day, wherein they are +to be severely punished, cut in pieces, burned, <span lang="la">vivi-comburio</span>, buried +alive, with several expurgations, &c. are they not as so many symptoms of +incredible jealousy? we may say the same of those vestal virgins that +fetched water in a sieve, as Tatia did in Rome, <i>anno ab. urb. condita +800.</i> before the senators; and <a href="#note6149">[6149]</a>Aemilia, <span lang="la">virgo innocens</span>, that ran +over hot irons, as Emma, Edward the Confessor's mother did, the king +himself being a spectator, with the like. We read in Nicephorus, that +Chunegunda the wife of Henricus Bavarus emperor, suspected of adultery, +<span lang="la">insimulata adulterii per ignitos vomeres illaesa transiit</span>, trod upon red +hot coulters, and had no harm: such another story we find in Regino <span class="cite">lib. +2.</span> In Aventinus and Sigonius of Charles the Third and his wife Richarda, +<i>an.</i> 887, that was so purged with hot irons. Pausanias saith, that he was +once an eyewitness of such a miracle at Diana's temple, a maid without any +harm at all walked upon burning coals. Pius Secund. in his description of +Europe, <span class="cite">c. 46.</span> relates as much, that it was commonly practised at Diana's +temple, for women to go barefoot over hot coals, to try their honesties: +Plinius, Solinus, and many writers, make mention of <a href="#note6150">[6150]</a>Geronia's +temple, and Dionysius Halicarnassus, <span class="cite">lib. 3.</span> of Memnon's statue, which +were used to this purpose. Tatius <span class="cite">lib. 6.</span> of Pan his cave, (much like old +St. Wilfrid's needle in Yorkshire) wherein they did use to try, maids, +<a href="#note6151">[6151]</a>whether they were honest; when Leucippe went in, <span lang="la">suavissimus +exaudiri sonus caepit</span> Austin <span class="cite">de civ. Dei lib. 10. c. 16.</span> relates many +such examples, all which Lavater <span class="cite">de spectr. part. 1. cap. 19</span> contends to +be done by the illusion of devils; though Thomas <span class="cite">quaest. 6. de polentia</span>, +&c. ascribes it to good angels. Some, saith <a href="#note6152">[6152]</a>Austin, compel their +wives to swear they be honest, as if perjury were a lesser sin than +adultery; <a href="#note6153">[6153]</a>some consult oracles, as Phaerus that blind king of Egypt. +Others reward, as those old Romans used to do; if a woman were contented +with one man, <span lang="la">Corona pudicitiae donabatur</span>, she had a crown of chastity +bestowed on her. When all this will not serve, saith Alexander Gaguinus, +<span class="cite">cap. 5. descript. Muscoviae</span>, the Muscovites, if they suspect their wives, +will beat them till they confess, and if that will not avail, like those +wild Irish, be divorced at their pleasures, or else knock them on the +heads, as the old <a href="#note6154">[6154]</a>Gauls have done in former ages. Of this tyranny of +jealousy read more in Parthenius <span class="cite">Erot. cap. 10.</span> Camerarius <span class="cite">cap. 53. hor. +subcis. et cent. 2. cap. 34.</span> Caelia's epistles, Tho. Chaloner <span class="cite">de repub. +Aug. lib. 9.</span> Ariosto <span class="cite">lib. 31. stasse 1.</span> Felix Platerus <span class="cite">observat. lib. +1.</span> &c. +</div> +<div class="member"> +<h3><a name="3.3.3"></a>MEMB. III.</h3> +<h4><i>Prognostics of Jealousy. Despair, Madness, to make away themselves and others</i>.</h4> + +<p>Those which are jealous, most part, if they be not otherwise relieved, +<a href="#note6155">[6155]</a>“proceed from suspicion to hatred, from hatred to frenzy, madness, +injury, murder and despair.” +<div class="poem"> +<div class="line"><a href="#note6156">[6156]</a>A plague by whose most damnable effect.</div> +<div class="line">Divers in deep despair to die have sought,</div> +<div class="line">By which a man to madness near is brought,</div> +<div class="line">As well with causeless as with just suspect.</div> +</div> +In their madness many times, saith <a href="#note6157">[6157]</a>Vives, they make away themselves +and others. Which induceth Cyprian to call it, <span lang="la">Foecundam et multiplicem +perniciem, fontem cladium et seminarium delictorum</span>, a fruitful mischief, +the seminary of offences, and fountain of murders. Tragical examples are +too common in this kind, both new and old, in all ages, as of <a href="#note6158">[6158]</a> +Cephalus and Procris, <a href="#note6159">[6159]</a>Phaereus of Egypt, Tereus, Atreus, and +Thyestes. <a href="#note6160">[6160]</a>Alexander Phaereus was murdered of his wife, <span lang="la">ob +pellicatus suspitionem</span>, Tully saith. Antoninus Verus was so made away by +Lucilla; Demetrius the son of Antigonus, and Nicanor, by their wives. +Hercules poisoned by Dejanira, <a href="#note6161">[6161]</a>Caecinna murdered by Vespasian, +Justina, a Roman lady, by her husband. <a href="#note6162">[6162]</a>Amestris, Xerxes' wife, +because she found her husband's cloak in Masista's house, cut off Masista, +his wife's paps, and gave them to the dogs, flayed her besides, and cut off +her ears, lips, tongue, and slit the nose of Artaynta her daughter. Our +late writers are full of such outrages. + +<p><a href="#note6163">[6163]</a>Paulus Aemilius, in his history of France, hath a tragical story of +Chilpericus the First his death, made away by Ferdegunde his queen. In a +jealous humour he came from hunting, and stole behind his wife, as she was +dressing and combing her head in the sun, gave her a familiar touch with +his wand, which she mistaking for her lover, said, “Ah Landre, a good +knight should strike before, and not behind:” but when she saw herself +betrayed by his presence, she instantly took order to make him away. +Hierome Osorius, in his eleventh book of the deeds of Emanuel King of +Portugal, to this effect hath a tragical narration of one Ferdinandus +Chalderia, that wounded Gotherinus, a noble countryman of his, at Goa in +the East Indies, <a href="#note6164">[6164]</a>“and cut off one of his legs, for that he looked as +he thought too familiarly upon his wife, which was afterwards a cause of +many quarrels, and much bloodshed.” Guianerius <span class="cite">cap. 36. de aegritud. +matr.</span> speaks of a silly jealous fellow, that seeing his child new-born +included in a caul, thought sure a <a href="#note6165">[6165]</a>Franciscan that used to come to +his house, was the father of it, it was so like the friar's cowl, and +thereupon threatened the friar to kill him: Fulgosus of a woman in +Narbonne, that cut off her husband's privities in the night, because she +thought he played false with her. The story of Jonuses Bassa, and fair +Manto his wife, is well known to such as have read the Turkish history; and +that of Joan of Spain, of which I treated in my former section. Her +jealousy, saith Gomesius, was the cause of both their deaths: King Philip +died for grief a little after, as <a href="#note6166">[6166]</a>Martian his physician gave it out, +“and she for her part after a melancholy discontented life, misspent in +lurking-holes and corners, made an end of her miseries.” Felix Plater, in +the first book of his observations, hath many such instances, of a +physician of his acquaintance, <a href="#note6167">[6167]</a>“that was first mad through jealousy, +and afterwards desperate:” of a merchant <a href="#note6168">[6168]</a>“that killed his wife in +the same humour, and after precipitated himself:” of a doctor of +law that cut off his man's nose: of a painter's wife in Basil, anno 1600, +that was mother of nine children and had been twenty-seven years married, +yet afterwards jealous, and so impatient that she became desperate, and +would neither eat nor drink in her own house, for fear her husband should +poison her. 'Tis a common sign this; for when once the humours are stirred, +and the imagination misaffected, it will vary itself in divers forms; and +many such absurd symptoms will accompany, even madness itself. Skenkius +<span class="cite">observat. lib. 4. cap. de Uter.</span> hath an example of a jealous +woman that by this means had many fits of the mother: and in his first book +of some that through jealousy ran mad: of a baker that gelded himself to +try his wife's honesty, &c. Such examples are too common. +</div> +<div class="member"> +<h3><a name="3.3.4"></a>MEMB. IV.</h3> +<div class="subsection"> +<h4><a name="3.3.4.1"></a>SUBSECT I.—<i>Cure of Jealousy; by avoiding occasions, not to be idle: of good counsel; to contemn it, not to watch or lock them up: to dissemble it, &c.</i></h4> + +<p>As of all other melancholy, some doubt whether this malady may be cured or +no, they think 'tis like the <a href="#note6169">[6169]</a>gout, or Switzers, whom we commonly call +Walloons, those hired soldiers, if once they take possession of a castle, +they can never be got out. +<div class="poem" lang="la"> +<div class="line">Qui timet ut sua sit, ne quis sibi subtrahat illam,</div> +<div class="line">Ille Machaonia vix ope salvus est.</div> +</div> +<div class="poem"> +<div class="line"><a href="#note6170">[6170]</a>This is the cruel wound against whose smart,</div> +<div class="line">No liquor's force prevails, or any plaister,</div> +<div class="line">No skill of stars, no depth of magic art,</div> +<div class="line">Devised by that great clerk Zoroaster,</div> +<div class="line">A wound that so infects the soul and heart,</div> +<div class="line">As all our sense and reason it doth master;</div> +<div class="line">A wound whose pang and torment is so durable,</div> +<div class="line">As it may rightly called be incurable.</div> +</div> +Yet what I have formerly said of other melancholy, I will say again, it may +be cured or mitigated at least by some contrary passion, good counsel and +persuasion, if it be withstood in the beginning, maturely resisted, and as +those ancients hold, <a href="#note6171">[6171]</a>“the nails of it be pared before they grow too +long.” No better means to resist or repel it than by avoiding idleness, to +be still seriously busied about some matters of importance, to drive out +those vain fears, foolish fantasies and irksome suspicions out of his head, +and then to be persuaded by his judicious friends, to give ear to their +good counsel and advice, and wisely to consider, how much he discredits +himself, his friends, dishonours his children, disgraceth his family, +publisheth his shame, and as a trumpeter of his own misery, divulgeth, +macerates, grieves himself and others; what an argument of weakness it is, +how absurd a thing in its own nature, how ridiculous, how brutish a +passion, how sottish, how odious; for as <a href="#note6172">[6172]</a>Hierome well hath it, <span lang="la">Odium +sui facit, et ipse novissime sibi odio est</span>, others hate him, and at last +he hates himself for it; how harebrain a disease, mad and furious. If he +will but hear them speak, no doubt he may be cured. <a href="#note6173">[6173]</a>Joan, queen of +Spain, of whom I have formerly spoken, under pretence of changing air was +sent to Complutum, or Alcada de las Heneras, where Ximenius the archbishop +of Toledo then lived, that by his good counsel (as for the present she was) +she might be eased. <a href="#note6174">[6174]</a>“For a disease of the soul, if concealed, tortures +and overturns it, and by no physic can sooner be removed than by a discreet +man's comfortable speeches.” I will not here insert any consolatory +sentences to this purpose, or forestall any man's invention, but leave it +every one to dilate and amplify as he shall think fit in his own judgment: +let him advise with Siracides <span class="cite">cap. 9. 1.</span> “Be not jealous over the wife of +thy bosom;” read that comfortable and pithy speech to this purpose of +Ximenius, in the author himself, as it is recorded by Gomesius; consult +with Chaloner <span class="cite">lib. 9. de repub. Anglor.</span> or Caelia in her epistles, &c. +Only this I will add, that if it be considered aright, which causeth this +jealous passion, be it just or unjust, whether with or without cause, true +or false, it ought not so heinously to be taken; 'tis no such real or +capital matter, that it should make so deep a wound. 'Tis a blow that hurts +not, an insensible smart, grounded many times upon false suspicion alone, +and so fostered by a sinister conceit. If she be not dishonest, he troubles +and macerates himself without a cause; or put case which is the worst, he +be a cuckold, it cannot be helped, the more he stirs in it, the more he +aggravates his own misery. How much better were it in such a case to +dissemble or contemn it? why should that be feared which cannot be +redressed? <span lang="la">multae tandem deposuerunt</span> (saith <a href="#note6175">[6175]</a>Vives) <span lang="la">quum flecti +maritos non posse vident</span>, many women, when they see there is no remedy, +have been pacified; and shall men be more jealous than women? 'Tis some +comfort in such a case to have companions, <span lang="la">Solamen miseris socios habuisse +doloris</span>; Who can say he is free? Who can assure himself he is not one <span lang="la">de +praeterito</span>, or secure himself <span lang="la">de futuro</span>? If it were his case alone, it +were hard; but being as it is almost a common calamity, 'tis not so +grievously to be taken. If a man have a lock, which every man's key will +open, as well as his own, why should he think to keep it private to +himself? In some countries they make nothing of it, <span lang="la">ne nobiles quidem</span>, +saith <a href="#note6176">[6176]</a>Leo Afer, in many parts of Africa (if she be past fourteen) +there's not a nobleman that marries a maid, or that hath a chaste wife; +'tis so common; as the moon gives horns once a month to the world, do they +to their husbands at least. And 'tis most part true which that Caledonian +lady, <a href="#note6177">[6177]</a>Argetocovus, a British prince's wife, told Julia Augusta, when +she took her up for dishonesty, “We Britons are naught at least with some +few choice men of the better sort, but you Romans lie with every base +knave, you are a company of common whores.” Severus the emperor in his time +made laws for the restraint of this vice; and as <a href="#note6178">[6178]</a>Dion Nicaeus relates +in his life, <span lang="la">tria millia maechorum</span>, three thousand cuckold-makers, or +<span lang="la">naturae monetam adulterantes</span>, as Philo calls them, false coiners, and +clippers of nature's money, were summoned into the court at once. And yet, +<span lang="la">Non omnem molitor quae fluit undam videt</span>, “the miller sees not all the +water that goes by his mill:” no doubt, but, as in our days, these were of +the commonalty, all the great ones were not so much as called in question +for it. <a href="#note6179">[6179]</a>Martial's Epigram I suppose might have been generally applied +in those licentious times, <span lang="la">Omnia solus habes</span>, &c., thy goods, lands, +money, wits are thine own, <span lang="la">Uxorem sed habes Candide cum populo</span>; but +neighbour Candidus your wife is common: husband and cuckold in that age it +seems were reciprocal terms; the emperors themselves did wear Actaeon's +badge; how many Caesars might I reckon up together, and what a catalogue of +cornuted kings and princes in every story? Agamemnon, Menelaus, Philippus +of Greece, Ptolomeus of Egypt, Lucullus, Caesar, Pompeius, Cato, Augustus, +Antonius, Antoninus, &c., that wore fair plumes of bull's feathers in their +crests. The bravest soldiers and most heroical spirits could not avoid it. +They have been active and passive in this business, they have either given +or taken horns. <a href="#note6180">[6180]</a>King Arthur, whom we call one of the nine worthies, for +all his great valour, was unworthily served by Mordred, one of his round +table knights: and Guithera, or Helena Alba, his fair wife, as Leland +interprets it, was an arrant honest woman. <span lang="la">Parcerem libenter</span> (saith mine +<a href="#note6181">[6181]</a>author) <span lang="la">Heroinarum laesae majestati, si non historiae veritas aurem +vellicaret</span>, I could willingly wink at a fair lady's faults, but that I am +bound by the laws of history to tell the truth: against his will, God +knows, did he write it, and so do I repeat it. I speak not of our times all +this while, we have good, honest, virtuous men and women, whom fame, zeal, +fear of God, religion and superstition contains: and yet for all that, we +have many knights of this order, so dubbed by their wives, many good women +abused by dissolute husbands. In some places, and such persons you may as +soon enjoin them to carry water in a sieve, as to keep themselves honest. +What shall a man do now in such a case? What remedy is to be had? how shall +he be eased? By suing a divorce? this is hard to be effected: <span lang="la">si non +caste, tamen caute</span> they carry the matter so cunningly, that though it be +as common as simony, as clear and as manifest as the nose in a man's face, +yet it cannot be evidently proved, or they likely taken in the fact: they +will have a knave Gallus to watch, or with that Roman <a href="#note6182">[6182]</a>Sulpitia, all +made fast and sure, +<div class="poem" lang="la"> +<div class="line">Ne se Cadurcis destitutam fasciis,</div> +<div class="line">Nudam Caleno concumbentem videat.</div> +</div> +“she will hardly be surprised by her husband, be he never so wary.” Much +better then to put it up: the more he strives in it, the more he shall +divulge his own shame: make a virtue of necessity, and conceal it. Yea, but +the world takes notice of it, 'tis in every man's mouth: let them talk +their pleasure, of whom speak they not in this sense? From the highest to +the lowest they are thus censured all: there is no remedy then but +patience. It may be 'tis his own fault, and he hath no reason to complain, +'tis <span lang="la">quid pro quo</span>, she is bad, he is worse: <a href="#note6183">[6183]</a>“Bethink thyself, hast +thou not done as much for some of thy neighbours? why dost thou require +that of thy wife, which thou wilt not perform thyself?” Thou rangest like a +town bull, <a href="#note6184">[6184]</a>“why art thou so incensed if she tread, awry?” +<div class="poem"> +<div class="line"><a href="#note6185">[6185]</a>Be it that some woman break chaste wedlock's laws,</div> +<div class="line">And leaves her husband and becomes unchaste:</div> +<div class="line">Yet commonly it is not without cause,</div> +<div class="line">She sees her man in sin her goods to waste,</div> +<div class="line">She feels that he his love from her withdraws,</div> +<div class="line">And hath on some perhaps less worthy placed.</div> +<div class="line">Who strike with sword, the scabbard them may strike,</div> +<div class="line">And sure love craveth love, like asketh like.</div> +</div> +<span lang="la">Ea semper studebit</span>, saith <a href="#note6186">[6186]</a>Nevisanus, <span lang="la">pares reddere vices</span>, she will +quit it if she can. And therefore, as well adviseth Siracides, <span class="cite">cap. ix. +1.</span> “teach her not an evil lesson against thyself,” which as Jansenius, +Lyranus, on his text, and Carthusianus interpret, is no otherwise to be +understood than that she do thee not a mischief. I do not excuse her in +accusing thee; but if both be naught, mend thyself first; for as the old +saying is, a good husband makes a good wife. + +<p>Yea but thou repliest, 'tis not the like reason betwixt man and woman, +through her fault my children are bastards, I may not endure it; <a href="#note6187">[6187]</a><span lang="la">Sit +amarulenta, sit imperiosa prodiga</span>, &c. Let her scold, brawl, and spend, I +care not, <span lang="la">modo sit casta</span>, so she be honest, I could easily bear it; but +this I cannot, I may not, I will not; “my faith, my fame, mine eye must not +be touched,” as the diverb is, <span lang="la">Non patitur tactum fama, fides, oculus.</span> I +say the same of my wife, touch all, use all, take all but this. I +acknowledge that of Seneca to be true, <span lang="la">Nullius boni jucunda possessio sine +socio</span>, there is no sweet content in the possession of any good thing +without a companion, this only excepted, I say, “This.” And why this? Even +this which thou so much abhorrest, it may be for thy progeny's good, <a href="#note6188">[6188]</a> +better be any man's son than thine, to be begot of base Irus, poor Seius, +or mean Mevius, the town swineherd's, a shepherd's son: and well is he, +that like Hercules he hath any two fathers; for thou thyself hast +peradventure more diseases than a horse, more infirmities of body and mind, +a cankered soul, crabbed conditions, make the worst of it, as it is <span lang="la">vulnus +insanabile, sic vulnus insensibile</span>, as it is incurable, so it is +insensible. But art thou sure it is so? <a href="#note6189">[6189]</a><span lang="la">res agit ille tuas</span>? “doth he +so indeed?” It may be thou art over-suspicious, and without a cause as some +are: if it be <span lang="la">octimestris partus</span>, born at eight months, or like him, and +him, they fondly suspect he got it; if she speak or laugh familiarly with +such or such men, then presently she is naught with them; such is thy +weakness; whereas charity, or a well-disposed mind, would interpret all +unto the best. St. Francis, by chance seeing a friar familiarly kissing +another man's wife, was so far from misconceiving it, that he presently +kneeled down and thanked God there was so much charity left: but they on +the other side will ascribe nothing to natural causes, indulge nothing to +familiarity, mutual society, friendship: but out of a sinister suspicion, +presently lock them close, watch them, thinking by those means to prevent +all such inconveniences, that's the way to help it; whereas by such tricks +they do aggravate the mischief. 'Tis but in vain to watch that which will +away. +<div class="poem" lang="la"> +<div class="line"><a href="#note6190">[6190]</a>Nec custodiri si velit ulla potest;</div> +<div class="line">Nec mentem servare potes, licet omnia serves;</div> +<div class="line">Omnibus exclusis, intus adulter erit.</div> +</div> +<div class="poem"> +<div class="line">None can be kept resisting for her part;</div> +<div class="line">Though body be kept close, within her heart</div> +<div class="line">Advoutry lurks, t'exclude it there's no art.</div> +</div> +Argus with a hundred eyes cannot keep her, <span lang="la">et hunc unus saepe fefellit +amor</span>, as in <a href="#note6191">[6191]</a>Ariosto, +<div class="poem"> +<div class="line">If all our hearts were eyes, yet sure they said</div> +<div class="line">We husbands of our wives should be betrayed.</div> +</div> +Hierome holds, <span lang="la">Uxor impudica servari non potest, pudica non debet, infida +custos castitatis est necessitas</span>, to what end is all your custody? A +dishonest woman cannot be kept, an honest woman ought not to be kept, +necessity is a keeper not to be trusted. <span lang="la">Difficile custoditur, quod plures +amant</span>; that which many covet, can hardly be preserved, as <a href="#note6192">[6192]</a> +Salisburiensis thinks. I am of Aeneas Sylvius' mind, <a href="#note6193">[6193]</a>“Those jealous +Italians do very ill to lock up their wives; for women are of such a +disposition, they will most covet that which is denied most, and offend +least when they have free liberty to trespass.” It is in vain to lock her +up if she be dishonest; <span lang="la">et tyrranicum imperium</span>, as our great Mr. +Aristotle calls it, too tyrannical a task, most unfit: for when she +perceives her husband observes her and suspects, <span lang="la">liberius peccat</span>, saith +<a href="#note6194">[6194]</a>Nevisanus. <a href="#note6195">[6195]</a><span lang="la">Toxica Zelotypo dedit uxor moecha marito</span>, she is +exasperated, seeks by all means to vindicate herself, and will therefore +offend, because she is unjustly suspected. The best course then is to let +them have their own wills, give them free liberty, without any keeping. +<div class="poem"> +<div class="line">In vain our friends from this do us dehort,</div> +<div class="line">For beauty will be where is most resort.</div> +</div> +If she be honest as Lucretia to Collatinus, Laodamia to Protesilaus, +Penelope to her Ulysses, she will so continue her honour, good name, +credit, <span lang="la">Penelope conjux semper Ulyssis ero</span>; “I shall always be Penelope +the wife of Ulysses.” And as Phocias' wife in <a href="#note6196">[6196]</a>Plutarch, called her +husband “her wealth, treasure, world, joy, delight, orb and sphere,” she +will hers. The vow she made unto her good man; love, virtue, religion, +zeal, are better keepers than all those locks, eunuchs, prisons; she will +not be moved: +<div class="poem" lang="la"> +<div class="line"><a href="#note6197">[6197]</a>At mihi vel tellus optem prius ima dehiscat,</div> +<div class="line">Aut pater omnipotens adigat me fulmine ad umbras,</div> +<div class="line">Pallentes umbras Erebi, noctemque profundam,</div> +<div class="line">Ante pudor quam te violem, aut tua jura resolvam.</div> +</div> +<div class="poem"> +<div class="line">First I desire the earth to swallow me.</div> +<div class="line">Before I violate mine honesty,</div> +<div class="line">Or thunder from above drive me to hell,</div> +<div class="line">With those pale ghosts, and ugly nights to dwell.</div> +</div> +She is resolved with Dido to be chaste; though her husband be false, she +will be true: and as Octavia writ to her Antony, +<div class="poem"> +<div class="line"><a href="#note6198">[6198]</a>These walls that here do keep me out of sight,</div> +<div class="line">Shall keep me all unspotted unto thee,</div> +<div class="line">And testify that I will do thee right,</div> +<div class="line">I'll never stain thine house, though thou shame me.</div> +</div> +Turn her loose to all those Tarquins and Satyrs, she will not be tempted. +In the time of Valence the Emperor, saith <a href="#note6199">[6199]</a>St. Austin, one Archidamus, +a Consul of Antioch, offered a hundred pounds of gold to a fair young wife, +and besides to set her husband free, who was then <span lang="la">sub gravissima +custodia</span>, a dark prisoner, <span lang="la">pro unius noctis concubitu</span>: but the chaste +matron would not accept of it. <a href="#note6200">[6200]</a>When Ode commended Theana's fine arm to +his fellows, she took him up short, “Sir, 'tis not common:” she is wholly +reserved to her husband. <a href="#note6201">[6201]</a>Bilia had an old man to her spouse, and his +breath stunk, so that nobody could abide it abroad; “coming home one day he +reprehended his wife, because she did not tell him of it: she vowed unto +him, she had told him, but she thought every man's breath had been as +strong as his.” <a href="#note6202">[6202]</a>Tigranes and Armena his lady were invited to supper by +King Cyrus: when they came home, Tigranes asked his wife, how she liked +Cyrus, and what she did especially commend in him? “she swore she did not +observe him; when he replied again, what then she did observe, whom she +looked on? She made answer, her husband, that said he would die for her +sake.” Such are the properties and conditions of good women: and if she be +well given, she will so carry herself; if otherwise she be naught, use all +the means thou canst, she will be naught, <span lang="la">Non deest animus sed corruptor</span>, +she hath so many lies, excuses, as a hare hath muses, tricks, panders, +bawds, shifts, to deceive, 'tis to no purpose to keep her up, or to reclaim +her by hard usage. “Fair means peradventure may do somewhat.” <a href="#note6203">[6203]</a> +<span lang="la">Obsequio vinces aptius ipse tuo.</span> Men and women are both in a predicament +in this behalf, no sooner won, and better pacified. <span lang="la">Duci volunt, non +cogi</span>: though she be as arrant a scold as Xanthippe, as cruel as Medea, as +clamorous as Hecuba, as lustful as Messalina, by such means (if at all) she +may be reformed. Many patient <a href="#note6204">[6204]</a>Grizels, by their obsequiousness in this +kind, have reclaimed their husbands from their wandering lusts. In Nova +Francia and Turkey (as Leah, Rachel, and Sarah did to Abraham and Jacob) +they bring their fairest damsels to their husbands' beds; Livia seconded +the lustful appetites of Augustus: Stratonice, wife to King Diotarus, did +not only bring Electra, a fair maid, to her good man's bed, but brought up +the children begot on her, as carefully as if they had been her own. +Tertius Emilius' wife, Cornelia's mother, perceiving her husband's +intemperance, <span lang="la">rem dissimulavit</span>, made much of the maid, and would take no +notice of it. A new-married man, when a pickthank friend of his, to curry +favour, had showed him his wife familiar in private with a young gallant, +courting and dallying, &c. Tush, said he, let him do his worst, I dare +trust my wife, though I dare not trust him. The best remedy then is by fair +means; if that will not take place, to dissemble it as I say, or turn it +off with a jest: hear Guexerra's advice in this case, <span lang="la">vel joco excipies, +vel silentio eludes</span>; for if you take exceptions at everything your wife +doth, Solomon's wisdom, Hercules' valour, Homer's learning, Socrates' +patience, Argus' vigilance, will not serve turn. Therefore <span lang="la">Minus malum</span>, +<a href="#note6205">[6205]</a>a less mischief, Nevisanus holds, <span lang="la">dissimulare</span>, to be <a href="#note6206">[6206]</a><span lang="la">Cunarum +emptor</span>, a buyer of cradles, as the proverb is, than to be too solicitous. +<a href="#note6207">[6207]</a>“A good fellow, when his wife was brought to bed before her time, +bought half a dozen of cradles beforehand for so many children, as if his +wife should continue to bear children every two months.” <a href="#note6208">[6208]</a>Pertinax the +Emperor, when one told him a fiddler was too familiar with his empress, +made no reckoning of it. And when that Macedonian Philip was upbraided with +his wife's dishonesty, <span lang="la">cum tot victor regnorum ac populorum esset</span>, &c., a +conqueror of kingdoms could not tame his wife (for she thrust him out of +doors), he made a jest of it. <span lang="la">Sapientes portant cornua in pectore, stulti +in fronte</span>, saith Nevisanus, wise men bear their horns in their hearts, +fools on their foreheads. Eumenes, king of Pergamus, was at deadly feud +with Perseus of Macedonia, insomuch that Perseus hearing of a journey he +was to take to Delphos, <a href="#note6209">[6209]</a>set a company of soldiers to intercept him in +his passage; they did it accordingly, and as they supposed left him stoned +to death. The news of this fact was brought instantly to Pergamus; Attalus, +Eumenes' brother, proclaimed himself king forthwith, took possession of the +crown, and married Stratonice the queen. But by-and-by, when contrary news +was brought, that King Eumenes was alive, and now coming to the city, he +laid by his crown, left his wife, as a private man went to meet him, and +congratulate his return. Eumenes, though he knew all particulars passed, +yet dissembling the matter, kindly embraced his brother, and took his wife +into his favour again, as if on such matter had been heard of or done. +Jocundo, in Ariosto, found his wife in bed with a knave, both asleep, went +his ways, and would not so much as wake them, much less reprove them for +it. <a href="#note6210">[6210]</a>An honest fellow finding in like sort his wife had played false at +tables, and borne a man too many, drew his dagger, and swore if he had not +been his very friend, he would have killed him. Another hearing one had +done that for him, which no man desires to be done by a deputy, followed in +a rage with his sword drawn, and having overtaken him, laid adultery to his +charge; the offender hotly pursued, confessed it was true; with which +confession he was satisfied, and so left him, swearing that if he had +denied it, he would not have put it up. How much better is it to do thus, +than to macerate himself, impatiently to rave and rage, to enter an action +(as Arnoldus Tilius did in the court of Toulouse, against Martin Guerre his +fellow-soldier, for that he counterfeited his habit, and was too familiar +with his wife), so to divulge his own shame, and to remain for ever a +cuckold on record? how much better be Cornelius Tacitus than Publius +Cornutus, to condemn in such cases, or take no notice of it? <span lang="la">Melius sic +errare, quam Zelotypiae curis</span>, saith Erasmus, <span lang="la">se conficere</span>, better be a +wittol and put it up, than to trouble himself to no purpose. And though he +will not <span lang="la">omnibus dormire</span>, be an ass, as he is an ox, yet to wink at it as +many do is not amiss at some times, in some cases, to some parties, if it +be for his commodity, or some great man's sake, his landlord, patron, +benefactor, (as Calbas the Roman saith <a href="#note6211">[6211]</a>Plutarch did by Maecenas, and +Phayllus of Argos did by King Philip, when he promised him an office on +that condition he might lie with his wife) and so let it pass: +<div class="poem" lang="la"> +<div class="line"><a href="#note6212">[6212]</a>pol me haud poenitet,</div> +<div class="line">Scilicet boni dimidium dividere cum Jove,</div> +</div> +“it never troubles me” (saith Amphitrio) “to be cornuted by Jupiter,” let it +not molest thee then; be friends with her; +<div class="poem" lang="la"> +<div class="line"><a href="#note6213">[6213]</a>Tu cum Alcmena uxore antiquam in gratiam</div> +<div class="line">Redi———</div> +</div> +“Receive Alcmena to your grace again;” let it, I say, make no breach of +love between you. Howsoever the best way is to contemn it, which <a href="#note6214">[6214]</a>Henry +II. king of France advised a courtier of his, jealous of his wife, and +complaining of her unchasteness, to reject it, and comfort himself; for he +that suspects his wife's incontinency, and fears the Pope's curse, shall +never live a merry hour, or sleep a quiet night: no remedy but patience. +When all is done according to that counsel of <a href="#note6215">[6215]</a>Nevisanus, <span lang="la">si vitium +uxoris corrigi non potest, ferendum est</span>: if it may not be helped, it must +be endured. <span lang="la">Date veniam et sustinete taciti</span>, 'tis Sophocles' advice, keep +it to thyself, and which Chrysostom calls <span lang="la">palaestram philosophiae, et +domesticum gymnasium</span> a school of philosophy, put it up. There is no other +cure but time to wear it out, <span lang="la">Injuriarum remedium est oblivio</span>, as if they +had drunk a draught of Lethe in Trophonius' den: to conclude, age will +bereave her of it, dies <span lang="la">dolorem minuit</span>, time and patience must end it. +<div class="poem"> +<div class="line"><a href="#note6216">[6216]</a>The mind's affections patience will appease,</div> +<div class="line">It passions kills, and healeth each disease.</div> +</div> +</div> +<div class="subsection"> +<h4><a name="3.3.4.2"></a>SUBSECT. II.—<i>By prevention before, or after Marriage, Plato's Community, marry a Courtesan, Philters, Stews, to marry one equal in years, fortunes, of a good family, education, good place, to use them well, &c.</i></h4> + +<p>Of such medicines as conduce to the cure of this malady, I have +sufficiently treated; there be some good remedies remaining, by way of +prevention, precautions, or admonitions, which if rightly practised, may do +much good. Plato, in his Commonwealth, to prevent this mischief belike, +would have all things, wives and children, all as one: and which Caesar in +his Commentaries observed of those old Britons, that first inhabited this +land, they had ten or twelve wives allotted to such a family, or +promiscuously to be used by so many men; not one to one, as with us, or +four, five, or six to one, as in Turkey. The <a href="#note6217">[6217]</a>Nicholaites, a set that +sprang, saith Austin, from Nicholas the deacon, would have women +indifferent; and the cause of this filthy sect, was Nicholas the deacon's +jealousy, for which when he was condemned to purge himself of his offence, +he broached his heresy, that it was lawful to lie with one another's wives, +and for any man to lie with his: like to those <a href="#note6218">[6218]</a>Anabaptists in Munster, +that would consort with other men's wives as the spirit moved them: or as +<a href="#note6219">[6219]</a>Mahomet, the seducing prophet, would needs use women as he list +himself, to beget prophets; two hundred and five, their Alcoran saith, were +in love with him, and <a href="#note6220">[6220]</a>he as able as forty men. Amongst the old +Carthaginians, as <a href="#note6221">[6221]</a>Bohemus relates out of Sabellicus., the king of the +country lay with the bride the first night, and once in a year they went +promiscuously all together. Munster <span class="cite">Cosmog. lib. 3. cap. 497.</span> ascribes +the beginning of this brutish custom (unjustly) to one Picardus, a +Frenchman, that invented a new sect of Adamites, to go naked as Adam did, +and to use promiscuous venery at set times. When the priest repeated that +of Genesis, “Increase and multiply,” out <a href="#note6222">[6222]</a>went the candles in the place +where they met, “and without all respect of age, persons, conditions, catch +that catch may, every man took her that came next,” &c.; some fasten this +on those ancient Bohemians and Russians: <a href="#note6223">[6223]</a>others on the inhabitants of +Mambrium, in the Lucerne valley in Piedmont; and, as I read, it was +practised in Scotland amongst Christians themselves, until King Malcolm's +time, the king or the lord of the town had their maidenheads. In some parts +of <a href="#note6224">[6224]</a>India in our age, and those <a href="#note6225">[6225]</a>islanders, <a href="#note6226">[6226]</a>as amongst the +Babylonians of old, they will prostitute their wives and daughters (which +Chalcocondila, a Greek modern writer, for want of better intelligence, puts +upon us Britons) to such travellers or seafaring men as come amongst them +by chance, to show how far they were from this feral vice of jealousy, and +how little they esteemed it. The kings of Calecut, as <a href="#note6227">[6227]</a>Lod. Vertomannus +relates, will not touch their wives, till one of their Biarmi or high +priests have lain first with them, to sanctify their wombs. But those Esai +and Montanists, two strange sects of old, were in another extreme, they +would not marry at all, or have any society with women, <a href="#note6228">[6228]</a>“because of +their intemperance they held them all to be naught.” Nevisanus the lawyer, +<span class="cite">lib. 4. num. 33. sylv. nupt.</span> would have him that is inclined to this +malady, to prevent the worst, marry a quean, <span lang="la">Capiens meretricem, hoc habet +saltem boni quod non decipitur, quia scit eam sic esse, quod non contingit +aliis</span>. A fornicator in Seneca constuprated two wenches in a night; for +satisfaction, the one desired to hang him, the other to marry him. <a href="#note6229">[6229]</a> +Hierome, king of Syracuse in Sicily, espoused himself to Pitho, keeper of +the stews; and Ptolemy took Thais a common whore to be his wife, had two +sons, Leontiscus and Lagus by her, and one daughter Irene: 'tis therefore +no such unlikely thing. <a href="#note6230">[6230]</a>A citizen of Engubine gelded himself to try his +wife's honesty, and to be freed from jealousy; so did a baker in <a href="#note6231">[6231]</a> +Basil, to the same intent. But of all other precedents in this kind, that +of <a href="#note6232">[6232]</a>Combalus is most memorable; who to prevent his master's suspicion, +for he was a beautiful young man, and sent by Seleucus his lord and king, +with Stratonice the queen to conduct her into Syria, fearing the worst, +gelded himself before he went, and left his genitals behind him in a box +sealed up. His mistress by the way fell in love with him, but he not +yielding to her, was accused to Seleucus of incontinency, (as that +Bellerophon was in like case, falsely traduced by Sthenobia, to King Praetus +her husband, <span lang="la">cum non posset ad coitum inducere)</span> and that by her, and was +therefore at his corning home cast into prison: the day of hearing +appointed, he was sufficiently cleared and acquitted, by showing his +privities, which to the admiration of the beholders he had formerly cut +off. The Lydians used to geld women whom they suspected, saith Leonicus +<span class="cite">var. hist. Tib. 3. cap. 49.</span> as well as men. To this purpose <a href="#note6233">[6233]</a>Saint +Francis, because he used to confess women in private, to prevent suspicion, +and prove himself a maid, stripped himself before the Bishop of Assise and +others: and Friar Leonard for the same cause went through Viterbium in +Italy, without any garments. + +<p>Our pseudo-Catholics, to help these inconveniences which proceed from +jealousy, to keep themselves and their wives honest, make severe laws; +against adultery present death; and withal fornication, a venal sin, as a +sink to convey that furious and swift stream of concupiscence, they appoint +and permit stews, those punks and pleasant sinners, the more to secure +their wives in all populous cities, for they hold them as necessary as +churches; and howsoever unlawful, yet to avoid a greater mischief, to be +tolerated in policy, as usury, for the hardness of men's hearts; and for +this end they have whole colleges of courtesans in their towns and cities. +Of <a href="#note6234">[6234]</a>Cato's mind belike, that would have his servants (<span lang="la">cum ancillis +congredi coitus causa, definito aere, ut graviora facinora evitarent, +caeteris interim interdicens</span>) familiar with some such feminine creatures, +to avoid worse mischiefs in his house, and made allowance for it. They hold +it impossible for idle persons, young, rich, and lusty, so many servants, +monks, friars, to live honest, too tyrannical a burden to compel them to be +chaste, and most unfit to suffer poor men, younger brothers and soldiers at +all to marry, as those diseased persons, votaries, priests, servants. +Therefore, as well to keep and ease the one as the other, they tolerate and +wink at these kind of brothel-houses and stews. Many probable arguments +they have to prove the lawfulness, the necessity, and a toleration of them, +as of usury; and without question in policy they are not to be +contradicted: but altogether in religion. Others prescribe filters, spells, +charms to keep men and women honest. <a href="#note6235">[6235]</a><span lang="la">Mulier ut alienum virum non +admittat praeter suum: Accipe fel hirci, et adipem, et exsicca, calescat in +oleo, &c., et non alium praeter et amabit. In Alexi. Porta, &c., plura +invenies, et multo his absurdiora, uti et in Rhasi, ne mulier virum +admittat, et maritum solum diligat</span>, &c. But these are most part Pagan, +impious, irreligious, absurd, and ridiculous devices. + +<p>The best means to avoid these and like inconveniences are, to take away the +causes and occasions. To this purpose <a href="#note6236">[6236]</a>Varro writ <span class="cite">Satyram Menippeam</span>, +but it is lost. <a href="#note6237">[6237]</a>Patritius prescribes four rules to be observed in +choosing of a wife (which who so will may read); Fonseca, the Spaniard, in +his <span class="cite">45. c. Amphitheat. Amoris</span>, sets down six special cautions for men, +four for women; Sam. Neander out of Shonbernerus, five for men, five for +women; Anthony Guivarra many good lessons; <a href="#note6238">[6238]</a>Cleobulus two alone, +others otherwise; as first to make a good choice in marriage, to invite +Christ to their wedding, and which <a href="#note6239">[6239]</a>St. Ambrose adviseth, <span lang="la">Deum +conjugii praesidem habere</span>, and to pray to him for her, <span lang="la">A Domino enim +datur uxor prudens</span>, <span class="bibcite">Prov. xix.</span> ) not to be too rash and precipitate in his +election, to run upon the first he meets, or dote on every stout fair piece +he sees, but to choose her as much by his ears as eyes, to be well advised +whom he takes, of what age, &c., and cautelous in his proceedings. An old +man should not marry a young woman, nor a young woman an old man, <a href="#note6240">[6240]</a> +<span lang="la">Quam male inaequales veniunt ad arata juvenci!</span> such matches must needs +minister a perpetual cause of suspicion, and be distasteful to each other. +<div class="poem" lang="la"> +<div class="line"><a href="#note6241">[6241]</a>Noctua ut in tumulis, super atque cadavera bubo,</div> +<div class="line">Talis apud Sophoclem nostra puella sedet.</div> +</div> +<div class="poem"> +<div class="line">Night-crows on tombs, owl sits on carcass dead,</div> +<div class="line">So lies a wench with Sophocles in bed.</div> +</div> +For Sophocles, as <a href="#note6242">[6242]</a>Atheneus describes him, was a very old man, as cold +as January, a bedfellow of bones, and doted yet upon Archippe, a young +courtesan, than which nothing can be more odious. <a href="#note6243">[6243]</a><span lang="la">Senex maritus uxori +juveni ingratus est</span>, an old man is a most unwelcome guest to a young +wench, unable, unfit: +<div class="poem" lang="la"> +<div class="line"><a href="#note6244">[6244]</a>Amplexus suos fugiunt puellae,</div> +<div class="line">Omnis horret amor Venusque Hymenque.</div> +</div> +And as in like case a good fellow that had but a peck of corn weekly to +grind, yet would needs build a new mill for it, found his error eftsoons, +for either he must let his mill lie waste, pull it quite down, or let +others grind at it. So these men, &c. + +<p>Seneca therefore disallows all such unseasonable matches, <span lang="la">habent enim +maledicti locum crebrae nuptiae.</span> And as <a href="#note6245">[6245]</a>Tully farther inveighs, “'tis +unfit for any, but ugly and filthy in old age.” <span lang="la">Turpe senilis amor</span>, one +of the three things <a href="#note6246">[6246]</a>God hateth. Plutarch, in his book <span class="cite">contra Coleten</span>, +rails downright at such kind of marriages, which are attempted by old men, +<span lang="la">qui jam corpore impotenti, et a voluptatibus deserti, peccant animo</span>, and +makes a question whether in some cases it be tolerable at least for such a +man to marry,—<span lang="la">qui Venerem affectat sine viribus</span>, “that is now past those +venerous exercises,” “as a gelded man lies with a virgin and sighs,” +<span class="bibcite">Ecclus. xxx. 20</span>, and now complains with him in Petronius, <span lang="la">funerata est haec +pars jam, quad fuit olim Achillea</span>, he is quite done, +<div class="poem" lang="la"> +<div class="line"><a href="#note6247">[6247]</a>Vixit puellae nuper idoneus,</div> +<div class="line">Et militavit non sine gloria.</div> +</div> +But the question is whether he may delight himself as those Priapeian +popes, which, in their decrepit age, lay commonly between two wenches every +night, <span lang="la">contactu formosarum, et contrectatione, num adhuc gaudeat</span>; and as +many doting sires do to their own shame, their children's undoing, and +their families' confusion: he abhors it, <span lang="la">tanquam ab agresti et furioso +domino fugiendum</span>, it must be avoided as a bedlam master, and not obeyed. +<div class="poem" lang="la"> +<div class="line"><a href="#note6248">[6248]</a>Alecto———</div> +<div class="line">Ipsa faces praefert nubentibus, et malus Hymen</div> +<div class="line">Triste ululat,———</div> +</div> +the devil himself makes such matches. <a href="#note6249">[6249]</a>Levinus Lemnius reckons up three +things which generally disturb the peace of marriage: the first is when +they marry intempestive or unseasonably, “as many mortal men marry +precipitately and inconsiderately, when they are effete and old: the second +when they marry unequally for fortunes and birth: the third, when a sick +impotent person weds one that is sound, <span lang="la">novae nuptae spes frustratur</span>: many +dislikes instantly follow.” Many doting dizzards, it may not be denied, as +Plutarch confesseth, <a href="#note6250">[6250]</a>“recreate themselves with such obsolete, +unseasonable and filthy remedies” (so he calls them), “with a remembrance of +their former pleasures, against nature they stir up their dead flesh:” but +an old lecher is abominable; <span lang="la">mulier tertio nubens</span>, <a href="#note6251">[6251]</a>Nevisanus holds, +<span lang="la">praesumitur lubrica, et inconstans</span>, a woman that marries a third time may +be presumed to be no honester than she should. Of them both, thus Ambrose +concludes in his comment upon Luke, <a href="#note6252">[6252]</a>“they that are coupled together, +not to get children, but to satisfy their lust, are not husbands, but +fornicators,” with whom St. Austin consents: matrimony without hope of +children, <span lang="la">non matrimonium, sed concubium dici debet</span>, is not a wedding but +a jumbling or coupling together. In a word (except they wed for mutual +society, help and comfort one of another, in which respects, though +<a href="#note6253">[6253]</a>Tiberius deny it, without question old folks may well marry) for +sometimes a man hath most need of a wife, according to Puccius, when he +hath no need of a wife; otherwise it is most odious, when an old Acherontic +dizzard, that hath one foot in his grave, <span lang="la">a silicernium</span>, shall flicker +after a young wench that is blithe and bonny, +<div class="poem" lang="la"> +<div class="line"><a href="#note6254">[6254]</a>———salaciorque</div> +<div class="line">Verno passere, et albulis columbis.</div> +</div> +What can be more detestable? +<div class="poem" lang="la"> +<div class="line"><a href="#note6255">[6255]</a>Tu cano capite amas senex nequissime</div> +<div class="line">Jam plenus aetatis, animaque foetida,</div> +<div class="line">Senex hircosus tu osculare mulierem?</div> +<div class="line">Utine adiens vomitum potius excuties.</div> +</div> +<div class="poem"> +<div class="line">Thou old goat, hoary lecher, naughty man,</div> +<div class="line">With stinking breath, art thou in love?</div> +<div class="line">Must thou be slavering? she spews to see</div> +<div class="line">Thy filthy face, it doth so move.</div> +</div> +Yet, as some will, it is much more tolerable for an old man to marry a +young woman (our ladies' match they call it) for <span lang="la">cras erit mulier</span>, as he +said in Tully. Cato the Roman, Critobulus in <a href="#note6256">[6256]</a>Xenophon, <a href="#note6257">[6257]</a>Tiraquellus +of late, Julius Scaliger, &c., and many famous precedents we have in that +kind; but not <span lang="la">e contra</span>: 'tis not held fit for an ancient woman to match +with a young man. For as Varro will, <span lang="la">Anus dum ludit morti delitias facit</span>, +'tis Charon's match between <a href="#note6258">[6258]</a>Cascus and Casca, and the devil himself is +surely well pleased with it. And, therefore, as the <a href="#note6259">[6259]</a>poet inveighs, thou +old Vetustina bedridden quean, that art now skin and bones, +<div class="poem" lang="la"> +<div class="line">Cui tres capilli, quatuorque sunt dentes,</div> +<div class="line">Pectus cicadae, crusculumque formicae,</div> +<div class="line">Rugosiorem quae geris stola frontem,</div> +<div class="line">Et arenaram cassibus pares mammas.</div> +</div> +<div class="poem"> +<div class="line">That hast three hairs, four teeth, a breast</div> +<div class="line">Like grasshopper, an emmet's crest, </div> +<div class="line">A skin more rugged than thy coat,</div> +<div class="line">And drugs like spider's web to boot.</div> +</div> +Must thou marry a youth again? And yet <span lang="la">ducentas ire nuptum post mortes +amant</span>: howsoever it is, as <a href="#note6260">[6260]</a>Apuleius gives out of his Meroe, +<span lang="la">congressus annosus, pestilens, abhorrendus</span>, a pestilent match, +abominable, and not to be endured. In such case how can they otherwise +choose but be jealous, how should they agree one with another? This +inequality is not in years only, but in birth, fortunes, conditions, and +all good <a href="#note6261">[6261]</a>qualities, <span lang="la">si qua voles apte nubere, nube pari</span>, 'tis my +counsel, saith Anthony Guiverra, to choose such a one. <span lang="la">Civis Civem ducat, +Nobilis Nobilem</span>, let a citizen match with a citizen, a gentleman with a +gentlewoman; he that observes not this precept (saith he) <span lang="la">non generum sed +malum Genium, non nurum sed Furiam, non vitae Comitem, sed litis fomitem +domi habebit</span>, instead of a fair wife shall have a fury, for a fit +son-in-law a mere fiend, &c. examples are too frequent. + +<p>Another main caution fit to be observed is this, that though they be equal +in years, birth, fortunes, and other conditions, yet they do not omit +virtue and good education, which Musonius and Antipater so much inculcate +in Stobeus: +<div class="poem" lang="la"> +<div class="line"><a href="#note6262">[6262]</a>Dos est magna parentum</div> +<div class="line">Virtus, et metuens alterius viri</div> +<div class="line">Certo foedere castitas.</div> +</div> +If, as Plutarch adviseth, one must eat <span lang="la">modium salis</span>, a bushel of salt +with him, before he choose his friend, what care should be had in choosing +a wife, his second self, how solicitous should he be to know her qualities +and behaviour; and when he is assured of them, not to prefer birth, +fortune, beauty, before bringing up, and good conditions. <a href="#note6263">[6263]</a>Coquage god +of cuckolds, as one merrily said, accompanies the goddess Jealousy, both +follow the fairest, by Jupiter's appointment, and they sacrifice to them +together: beauty and honesty seldom agree; straight personages have often +crooked manners; fair faces, foul vices; good complexions, ill conditions. +<span lang="la">Suspicionis plena res est, et insidiarum</span>, beauty (saith <a href="#note6264">[6264]</a>Chrysostom) +is full of treachery and suspicion: he that hath a fair wife, cannot have a +worse mischief, and yet most covet it, as if nothing else in marriage but +that and wealth were to be respected. <a href="#note6265">[6265]</a>Francis Sforza, Duke of Milan, +was so curious in this behalf, that he would not marry the Duke of Mantua's +daughter, except he might see her naked first: which Lycurgus appointed in +his laws, and Morus in his Utopian Commonwealth approves. <a href="#note6266">[6266]</a>In Italy, as +a traveller observes, if a man have three or four daughters, or more, and +they prove fair, they are married eftsoons: if deformed, they change their +lovely names of Lucia, Cynthia, Camaena, call them Dorothy, Ursula, Bridget, +and so put them into monasteries, as if none were fit for marriage, but +such as are eminently fair: but these are erroneous tenets: a modest virgin +well conditioned, to such a fair snout-piece, is much to be preferred. If +thou wilt avoid them, take away all causes of suspicion and jealousy, marry +a coarse piece, fetch her from Cassandra's <a href="#note6267">[6267]</a>temple, which was wont in +Italy to be a sanctuary of all deformed maids, and so shalt thou be sure +that no man will make thee cuckold, but for spite. A citizen of Bizance in +France had a filthy, dowdy, deformed slut to his wife, and finding her in +bed with another man, cried out as one amazed; <span lang="la">O miser! quae te necessitas +huc adegit</span>? O thou wretch, what necessity brought thee hither? as well he +might; for who can affect such a one? But this is warily to be understood, +most offend in another extreme, they prefer wealth before beauty, and so +she be rich, they care not how she look; but these are all out as faulty as +the rest. <span lang="la">Attendenda uxoris forma</span>, as <a href="#note6268">[6268]</a>Salisburiensis adviseth, <span lang="la">ne si +alteram aspexeris, mox eam sordere putes</span>, as the Knight in Chaucer, that +was married to an old woman, +<div class="blackletter"> +<div class="line">And all day after hid him as an owl,</div> +<div class="line">So woe was his wife looked so foul.</div> +</div> +Have a care of thy wife's complexion, lest whilst thou seest another, thou +loathest her, she prove jealous, thou naught, +<div class="poem" lang="la"> +<div class="line"><a href="#note6269">[6269]</a>Si tibi deformis conjux, si serva venusta,</div> +<div class="line">Ne utaris serva,———</div> +</div> +I can perhaps give instance. <span lang="la">Molestum est possidere, quod nemo habere +dignetur</span>, a misery to possess that which no man likes: on the other side, +<span lang="la">Difficile custoditur quod plures amant.</span> And as the bragging soldier +vaunted in the comedy, <span lang="la">nimia est miseria pulchrum esse hominem nimis.</span> +Scipio did never so hardly besiege Carthage, as these young gallants will +beset thine house, one with wit or person, another with wealth, &c. If she +he fair, saith Guazzo, she will be suspected howsoever. Both extremes are +naught, <span lang="la">Pulchra cito adamatur, foeda facile concupiscit</span>, the one is soon +beloved, the other loves: one is hardly kept, because proud and arrogant, +the other not worth keeping; what is to be done in this case? Ennius in +Menelippe adviseth thee as a friend to take <span lang="la">statam formam, si vis habere +incolumem pudicitiam</span>, one of a middle size, neither too fair nor too foul, +<a href="#note6270">[6270]</a><span lang="la">Nec formosa magis quam mihi casta placet</span>, with old Cato, though fit +let her beauty be, <span lang="la">neque lectissima, neque illiberalis</span>, between both. +This I approve; but of the other two I resolve with Salisburiensis, +<span lang="la">caeteris paribus</span>, both rich alike, endowed alike, <span lang="la">majori miseria deformis +habetur quam formosa servatur</span>, I had rather marry a fair one, and put it +to the hazard, than be troubled with a blowze; but do as thou wilt, I speak +only of myself. + +<p>Howsoever, <span lang="la">quod iterum maneo</span>, I would advise thee thus much, be she fair +or foul, to choose a wife out of a good kindred, parentage, well brought +up, in an honest place. +<div class="poem" lang="la"> +<div class="line"><a href="#note6271">[6271]</a>Primum animo tibi proponas quo sanguine creta.</div> +<div class="line">Qua forma, qua aetate, quibusque ante omnia virgo</div> +<div class="line">Moribus, in junctos veniat nova nupta penates.</div> +</div> +He that marries a wife out of a suspected inn or alehouse, buys a horse in +Smithfield, and hires a servant in Paul's, as the diverb is, shall likely +have a jade to his horse, a knave for his man, an arrant honest woman to +his wife. <span lang="la">Filia praesumitur, esse matri similis</span>, saith <a href="#note6272">[6272]</a>Nevisanus? +“Such <a href="#note6273">[6273]</a>a mother, such a daughter;” <span lang="la">mali corvi malum ovum.</span>, cat to her +kind. +<div class="poem" lang="la"> +<div class="line"><a href="#note6274">[6274]</a>Scilicet expectas ut tradat mater honestos</div> +<div class="line">Atque alios mores quam quos habet?</div> +</div> +“If the mother be dishonest, in all likelihood the daughter will <span lang="la">matrizare</span>, take after her in all good qualities,” +<div class="poem" lang="la"> +<div class="line">Creden' Pasiphae non tauripotente futuram</div> +<div class="line">Tauripetam?———</div> +</div> +“If the dam trot, the foal will not amble.” My last caution is, that a +woman do not bestow herself upon a fool, or an apparent melancholy person; +jealousy is a symptom of that disease, and fools have no moderation. +Justina, a Roman lady, was much persecuted, and after made away by her +jealous husband, she caused and enjoined this epitaph, as a caveat to +others, to be engraven on her tomb: +<div class="poem" lang="la"> +<div class="line"><a href="#note6275">[6275]</a>Discite ab exemplo Justinae, discite patres,</div> +<div class="line">Ne nubat fatuo filia vestra viro, &c.</div> +</div> +<div class="poem"> +<div class="line">Learn parents all, and by Justina's case,</div> +<div class="line">Your children to no dizzards for to place.</div> +</div> +After marriage, I can give no better admonitions than to use their wives +well, and which a friend of mine told me that was a married man, I will +tell you as good cheap, saith Nicostratus in <a href="#note6276">[6276]</a>Stobeus, to avoid future +strife, and for quietness' sake, “when you are in bed, take heed of your +wife's flattering speeches over night, and curtain, sermons in the +morning.” Let them do their endeavour likewise to maintain them to their +means, which <a href="#note6277">[6277]</a>Patricius ingeminates, and let them have liberty with +discretion, as time and place requires: many women turn queans by +compulsion, as <a href="#note6278">[6278]</a>Nevisanus observes, because their husbands are so hard, +and keep them so short in diet and apparel, <span lang="la">paupertas cogit eas +meretricari</span>, poverty and hunger, want of means, makes them dishonest, or +bad usage; their churlish behaviour forceth them to fly out, or bad +examples, they do it to cry quittance. In the other extreme some are too +liberal, as the proverb is, <span lang="la">Turdus malum sibi cacat</span>, they make a rod for +their own tails, as Candaules did to Gyges in <a href="#note6279">[6279]</a>Herodotus, commend his +wife's beauty himself, and besides would needs have him see her naked. +Whilst they give their wives too much liberty to gad abroad, and bountiful +allowance, they are accessory to their own miseries; <span lang="la">animae uxorum pessime +olent</span>, as Plautus jibes, they have deformed souls, and by their painting +and colours procure <span lang="la">odium mariti</span>, their husband's hate, especially,—<a href="#note6280">[6280]</a> +<span lang="la">cum misere viscantur labra mariti</span>. Besides, their wives (as <a href="#note6281">[6281]</a>Basil +notes) <span lang="la">Impudenter se exponunt masculorum aspectibus, jactantes tunicas, et +coram tripudiantes</span>, impudently thrust themselves into other men's +companies, and by their indecent wanton carriage provoke and tempt the +spectators. Virtuous women should keep house; and 'twas well performed and +ordered by the Greeks, +<div class="poem" lang="la"> +<div class="line"><a href="#note6282">[6282]</a>———mulier ne qua in publicum</div> +<div class="line">Spectandam se sine arbitro praebeat viro:</div> +</div> +which made Phidias belike at Elis paint Venus treading on a tortoise, a +symbol of women's silence and housekeeping. For a woman abroad and alone, +is like a deer broke out of a park, <span lang="la">quam mille venatores insequuntur</span>, +whom every hunter follows; and besides in such places she cannot so well +vindicate herself, but as that virgin Dinah (<span class="bibcite">Gen. xxxiv., 2</span>,) “going for to +see the daughters of the land,” lost her virginity, she may be defiled and +overtaken of a sudden: <span lang="la">Imbelles damae quid nisi praeda sumus</span>? <a href="#note6283">[6283]</a> + +<p>And therefore I know not what philosopher he was, that would have women +come but thrice abroad all their time, <a href="#note6284">[6284]</a>“to be baptised, married, and +buried;” but he was too strait-laced. Let them have their liberty in good +sort, and go in good sort, <span lang="la">modo non annos viginti aetatis suae domi +relinquant</span>, as a good fellow said, so that they look not twenty years +younger abroad than they do at home, they be not spruce, neat, angels +abroad, beasts, dowdies, sluts at home; but seek by all means to please and +give content to their husbands: to be quiet above all things, obedient, +silent and patient; if they be incensed, angry, chid a little, their wives +must not <a href="#note6285">[6285]</a>cample again, but take it in good part. An honest woman, I +cannot now tell where she dwelt, but by report an honest woman she was, +hearing one of her gossips by chance complain of her husband's impatience, +told her an excellent remedy for it, and gave her withal a glass of water, +which when he brawled she should hold still in her mouth, and that <span lang="la">toties +quoties</span>, as often as he chid; she did so two or three times with good +success, and at length seeing her neighbour, gave her great thanks for it, +and would needs know the ingredients, <a href="#note6286">[6286]</a>she told her in brief what it +was, “fair water,” and no more: for it was not the water, but her silence +which performed the cure. Let every froward woman imitate this example, and +be quiet within doors, and (as <a href="#note6287">[6287]</a>M. Aurelius prescribes) a necessary +caution it is to be observed of all good matrons that love their credits, +to come little abroad, but follow their work at home, look to their +household affairs and private business, <span lang="la">oeconomiae incumbentes</span>, be sober, +thrifty, wary, circumspect, modest, and compose themselves to live to their +husbands' means, as a good housewife should do, +<div class="poem" lang="la"> +<div class="line"><a href="#note6288">[6288]</a>Quae studiis gavisa coli, partita labores</div> +<div class="line">Fallet opus cantu, formae assimulata coronae</div> +<div class="line">Cura puellaris, circum fusosque rotasque</div> +<div class="line">Cum volvet, &c.</div> +</div> +Howsoever 'tis good to keep them private, not in prison; +<div class="poem" lang="la"> +<div class="line"><a href="#note6289">[6289]</a>Quisquis custodit uxorem vectibus et seris,</div> +<div class="line">Etsi sibi sapiens, stultus est, et nihil sapit.</div> +</div> +Read more of this subject, <span class="cite">Horol. princ. lib. 2. per totum.</span> Arnisaeus, +<span class="cite">polit.</span> Cyprian, Tertullian, Bossus <span class="cite">de mulier. apparat.</span> Godefridus <span class="cite">de +Amor. lib. 2. cap. 4.</span> Levinus Lemnius <span class="cite">cap. 54. de institut.</span> Christ. +Barbaras <span class="cite">de re uxor. lib. 2. cap. 2.</span> Franciscus Patritius <span class="cite">de institut. +Reipub. lib. 4. Tit. 4. et 6. de officio mariti et uxoris</span>, Christ. +Fonseca <span class="cite">Amphitheat. Amor. cap. 45.</span> Sam. Neander, &c. + +<p>These cautions concern him; and if by those or his own discretion otherwise +he cannot moderate himself, his friends must not be wanting by their +wisdom, if it be possible, to give the party grieved satisfaction, to +prevent and remove the occasions, objects, if it may be to secure him. If +it be one alone, or many, to consider whom he suspects or at what times, in +what places he is most incensed, in what companies. <a href="#note6290">[6290]</a>Nevisanus makes a +question whether a young physician ought to be admitted in cases of +sickness, into a new-married man's house, to administer a julep, a syrup, +or some such physic. The Persians of old would not suffer a young physician +to come amongst women. <a href="#note6291">[6291]</a>Apollonides Cous made Artaxerxes cuckold, and +was after buried alive for it. A goaler in Aristaenetus had a fine young +gentleman to his prisoner; <a href="#note6292">[6292]</a>in commiseration of his youth and person he +let him loose, to enjoy the liberty of the prison, but he unkindly made him +a cornuto. Menelaus gave good welcome to Paris a stranger, his whole house +and family were at his command, but he ungently stole away his best beloved +wife. The like measure was offered to Agis king of Lacedaemon, by <a href="#note6293">[6293]</a> +Alcibiades an exile, for his good entertainment, he was too familiar with +Timea his wife, begetting a child of her, called Leotichides: and bragging +moreover when he came home to Athens, that he had a son should be king of +the Lacedaemonians. If such objects were removed, no doubt but the parties +might easily be satisfied, or that they could use them gently and entreat +them well, not to revile them, scoff at, hate them, as in such cases +commonly they do, 'tis a human infirmity, a miserable vexation, and they +should not add grief to grief, nor aggravate their misery, but seek to +please, and by all means give them content, by good counsel, removing such +offensive objects, or by mediation of some discreet friends. In old Rome +there was a temple erected by the matrons to that <a href="#note6294">[6294]</a><span lang="la">Viriplaca Dea</span>, +another to Venus <span lang="la">verticorda, quae maritos uxoribus reddebat benevolos</span>, +whither (if any difference happened between man and wife) they did +instantly resort: there they did offer sacrifice, a white hart, Plutarch +records, <span lang="la">sine felle</span>, without the gall, (some say the like of Juno's +temple) and make their prayers for conjugal peace; before some <a href="#note6295">[6295]</a> +indifferent arbitrators and friends, the matter was heard between man and +wife, and commonly composed. In our times we want no sacred churches, or +good men to end such controversies, if use were made, of them. Some say +that precious stone called <a href="#note6296">[6296]</a>beryllus, others a diamond, hath excellent +virtue, <span lang="la">contra hostium injurias, et conjugatos invicem conciliare</span>, to +reconcile men and wives, to maintain unity and love; you may try this when +you will, and as you see cause. If none of all these means and cautions +will take place, I know not what remedy to prescribe, or whither such +persons may go for ease, except they can get into the same <a href="#note6297">[6297]</a>Turkey +paradise, “Where they shall have as many fair wives as they will +themselves, with clear eyes, and such as look on none but their own +husbands,” no fear, no danger of being cuckolds; or else I would have them +observe that strict rule of <a href="#note6298">[6298]</a>Alphonsus, to marry a deaf and dumb man to +a blind woman. If this will not help, let them, to prevent the worst, +consult with an <a href="#note6299">[6299]</a>astrologer, and see whether the significators in her +horoscope agree with his, that they be not <span lang="la">in signis et partibus odiose +intuentibus aut imperantibus, sed mutuo et amice antisciis et +obedientibus</span>, otherwise (as they hold) there will be intolerable enmities +between them: or else get them <span lang="la">sigillum veneris</span>, a characteristical seal +stamped in the day and hour of Venus, when she is fortunate, with such and +such set words and charms, which Villanovanus and Leo Suavius prescribe, +<span lang="la">ex sigillis magicis Salomonis, Hermetis, Raguelis</span>, &c., with many such, +which Alexis, Albertus, and some of our natural magicians put upon us: <span lang="la">ut +mulier cum aliquo adulterare non possit, incide de capillis ejus</span>, &c., and +he shall surely be gracious in all women's eyes, and never suspect or +disagree with his own wife so long as he wears it. If this course be not +approved, and other remedies may not be had, they must in the last place +sue for a divorce; but that is somewhat difficult to effect, and not all +out so fit. For as Felisacus in his tract <span class="cite">de justa uxore</span> urgeth, if that +law of Constantine the Great, or that of Theodosius and Valentinian, +concerning divorce, were in use in our times, <span lang="la">innumeras propemodum viduas +haberemus, et coelibes viros</span>, we should have almost no married couples +left. Try therefore those former remedies; or as Tertullian reports of +Democritus, that put out his eyes, <a href="#note6300">[6300]</a>because he could not look upon a +woman without lust, and was much troubled to see that which he might not +enjoy; let him make himself blind, and so he shall avoid that care and +molestation of watching his wife. One other sovereign remedy I could +repeat, an especial antidote against jealousy, an excellent cure, but I am +not now disposed to tell it, not that like a covetous empiric I conceal it +for any gain, but some other reasons, I am not willing to publish it: if +you be very desirous to know it, when I meet you next I will peradventure +tell you what it is in your ear. This is the best counsel I can give; which +he that hath need of, as occasion serves, may apply unto himself. In the +mean time,—<span lang="la">dii talem terris avertite pestem</span>, <a href="#note6301">[6301]</a>as the proverb is, +from heresy, jealousy and frenzy, good Lord deliver us. +</div> +</div> +</div> +<div class="section"> +<div class="member"> +<h3><a name="3.4.1"></a>SECT. IV. MEMB. I.</h3> +<div class="subsection"> +<h4><a name="3.4.1.1"></a>SUBSECT. I.—<i>Religious Melancholy. Its object God; what his beauty is; How it allures. The parts and parties affected</i>.</h4> + +<p>That there is such a distinct species of love melancholy, no man hath ever +yet doubted: but whether this subdivision of <a href="#note6302">[6302]</a>Religious Melancholy be +warrantable, it may be controverted. +<div class="poem" lang="la"> +<div class="line"><a href="#note6303">[6303]</a>Pergite Pieridies, medio nec calle vagantem</div> +<div class="line">Linquite me, qua nulla pedum vestigia ducunt,</div> +<div class="line">Nulla rotae currus testantur signa priores.</div> +</div> +I have no pattern to follow as in some of the rest, no man to imitate. No +physician hath as yet distinctly written of it as of the other; all +acknowledge it a most notable symptom, some a cause, but few a species or +kind. <a href="#note6304">[6304]</a>Areteus, Alexander, Rhasis, Avicenna, and most of our late +writers, as Gordonius, Fuchsius, Plater, Bruel, Montaltus, &c. repeat it as +a symptom. <a href="#note6305">[6305]</a>Some seem to be inspired of the Holy Ghost, some take upon +them to be prophets, some are addicted to new opinions, some foretell +strange things, <span lang="la">de statu mundi et Antichristi</span>, saith Gordonius. Some will +prophesy of the end of the world to a day almost, and the fall of the +Antichrist, as they have been addicted or brought up; for so melancholy +works with them, as <a href="#note6306">[6306]</a>Laurentius holds. If they have been precisely +given, all their meditations tend that way, and in conclusion produce +strange effects, the humour imprints symptoms according to their several +inclinations and conditions, which makes <a href="#note6307">[6307]</a>Guianerius and <a href="#note6308">[6308]</a>Felix +Plater put too much devotion, blind zeal, fear of eternal punishment, and +that last judgment for a cause of those enthusiastics and desperate persons: +but some do not obscurely make a distinct species of it, dividing love +melancholy into that whose object is women; and into the other whose object +is God. Plato, in <span class="cite">Convivio</span>, makes mention of two distinct furies; and +amongst our neoterics, Hercules de Saxonia <span class="cite">lib. 1. pract. med. cap. 16. +cap. de Melanch.</span> doth expressly treat of it in a distinct species. <a href="#note6309">[6309]</a> +“Love melancholy” (saith he) “is twofold; the first is that (to which +peradventure some will not vouchsafe this name or species of melancholy) +affection of those which put God for their object, and are altogether about +prayer, fasting, &c., the other about women.” Peter Forestus in his +observations delivereth as much in the same words: and Felix Platerus <span class="cite">de +mentis alienat. cap. 3.</span> <span lang="la">frequentissima est ejus species, in qua curanda +saepissime multum fui impeditus</span>; 'tis a frequent disease; and they have a +ground of what they say, forth of Areteus and Plato. <a href="#note6310">[6310]</a>Areteus, an old +author, in his third book <span class="cite">cap. 6.</span> doth so divide love melancholy, and +derives this second from the first, which comes by inspiration or +otherwise. <a href="#note6311">[6311]</a>Plato in his Phaedrus hath these words, “Apollo's priests in +Delphos, and at Dodona, in their fury do many pretty feats, and benefit the +Greeks, but never in their right wits.” He makes them all mad, as well he +might; and he that shall but consider that superstition of old, those +prodigious effects of it (as in its place I will shew the several furies of +our fatidici dii, pythonissas, sibyls, enthusiasts, pseudoprophets, +heretics, and schismatics in these our latter ages) shall instantly +confess, that all the world again cannot afford so much matter of madness, +so many stupendous symptoms, as superstition, heresy, schism have brought +out: that this species alone may be paralleled to all the former, has a +greater latitude, and more miraculous effects; that it more besots and +infatuates men, than any other above named whatsoever, does more harm, +works more disquietness to mankind, and has more crucified the souls of +mortal men (such hath been the devil's craft) than wars, plagues, +sicknesses, dearth, famine, and all the rest. + +<p>Give me but a little leave, and I will set before your eyes in brief a +stupendous, vast, infinite ocean of incredible madness and folly: a sea +full of shelves and rocks, sands, gulfs, euripes and contrary tides, full +of fearful monsters, uncouth shapes, roaring waves, tempests, and siren +calms, halcyonian seas, unspeakable misery, such comedies and tragedies, +such absurd and ridiculous, feral and lamentable fits, that I know not +whether they are more to be pitied or derided, or may be believed, but that +we daily see the same still practised in our days, fresh examples, <span lang="la">nova +novitia</span>, fresh objects of misery and madness, in this kind that are still +represented unto us, abroad, at home, in the midst of us, in our bosoms. + +<p>But before I can come to treat of these several errors and obliquities, +their causes, symptoms, affections, &c., I must say something necessarily +of the object of this love, God himself, what this love is, how it +allureth, whence it proceeds, and (which is the cause of all our miseries) +how we mistake, wander and swerve from it. + +<p>Amongst all those divine attributes that God doth vindicate to himself, +eternity, omnipotency, immutability, wisdom, majesty, justice, mercy, &c., +his <a href="#note6312">[6312]</a>beauty is not the least, one thing, saith David, have I desired of +the Lord, and that I will still desire, to behold the beauty of the Lord, +<span class="bibcite">Psal. xxvii. 4.</span> And out of Sion, which is the perfection of beauty, hath +God shined, <span class="bibcite">Psal. 1. 2.</span> All other creatures are fair, I confess, and many +other objects do much enamour us, a fair house, a fair horse, a comely +person. <a href="#note6313">[6313]</a>“I am amazed,” saith Austin, “when 1 look up to heaven and +behold the beauty of the stars, the beauty of angels, principalities, +powers, who can express it? who can sufficiently commend, or set out this +beauty which appears in us? so fair a body, so fair a face, eyes, nose, +cheeks, chin, brows, all fair and lovely to behold; besides the beauty of +the soul which cannot be discerned. If we so labour and be so much affected +with the comeliness of creatures, how should we be ravished with that +admirable lustre of God himself?” If ordinary beauty have such a +prerogative and power, and what is amiable and fair, to draw the eyes and +ears, hearts and affections of all spectators unto it, to move, win, +entice, allure: how shall this divine form ravish our souls, which is the +fountain and quintessence of all beauty? <span lang="la">Coelum pulchrum, sed pulchrior +coeli fabricator</span>; if heaven be so fair, the sun so fair, how much fairer +shall he be, that made them fair? “For by the greatness and beauty of the +creatures, proportionally, the maker of them is seen,” <span class="bibcite">Wisd. xiii. 5.</span> If +there be such pleasure in beholding a beautiful person alone, and as a +plausible sermon, he so much affect us, what shall this beauty of God +himself, that is infinitely fairer than all creatures, men, angels, &c. <a href="#note6314">[6314]</a> +<span lang="la">Omnis pulchritudo florem, hominum, angelorum, et rerum omnium +pulcherrimarum ad Dei pulchritudinem collata, nox est et tenebrae</span>, all +other beauties are night itself, mere darkness to this our inexplicable, +incomprehensible, unspeakable, eternal, infinite, admirable and divine +beauty. This lustre, <span lang="la">pulchritudo omnium pulcherrima.</span> This beauty and <a href="#note6315">[6315]</a> +“splendour of the divine Majesty,” is it that draws all creatures to it, to +seek it, love, admire, and adore it; and those heathens, pagans, +philosophers, out of those relics they have yet left of God's image, are so +far forth incensed, as not only to acknowledge a God; but, though after +their own inventions, to stand in admiration of his bounty, goodness, to +adore and seek him; the magnificence and structure of the world itself, and +beauty of all his creatures, his goodness, providence, protection, +enforceth them to love him, seek him, fear him, though a wrong way to adore +him: but for us that are Christians, regenerate, that are his adopted sons, +illuminated by his word, having the eyes of our hearts and understandings +opened; how fairly doth he offer and expose himself? <span lang="la">Ambit nos Deus</span> +(Austin saith) <span lang="la">donis et forma sua</span>, he woos us by his beauty, gifts, +promises, to come unto him; <a href="#note6316">[6316]</a>“the whole Scripture is a message, an +exhortation, a love letter to this purpose;” to incite us, and invite us, +<a href="#note6317">[6317]</a>God's epistle, as Gregory calls it, to his creatures. He sets out his +son and his church in that epithalamium or mystical song of Solomon, to +enamour us the more, comparing his head “to fine gold, his locks curled and +black as a raven,” <span class="bibcite">Cant. iv. 5.</span> “his eyes like doves on rivers of waters, +washed with milk, his lips as lilies, drooping down pure juice, his hands +as rings of gold set with chrysolite: and his church to a vineyard, a +garden enclosed, a fountain of living waters, an orchard of pomegranates, +with sweet scents of saffron, spike, calamus and cinnamon, and all the +trees of incense, as the chief spices, the fairest amongst women, no spot +in her, <a href="#note6318">[6318]</a>his sister, his spouse, undefiled, the only daughter of her +mother, dear unto her, fair as the moon, pure as the sun, looking out as +the morning;” that by these figures, that glass, these spiritual eyes of +contemplation, we might perceive some resemblance of his beauty, the love +between his church and him. And so in the <span class="bibcite">xlv. Psalm</span> this beauty of his +church is compared to a “queen in a vesture of gold of Ophir, embroidered +raiment of needlework, that the king might take pleasure in her beauty.” To +incense us further yet, <a href="#note6319">[6319]</a>John, in his apocalypse, makes a description of +that heavenly Jerusalem, the beauty, of it, and in it the maker of it; +“Likening it to a city of pure gold, like unto clear glass, shining and +garnished with all manner of precious stones, having no need of sun or +moon: for the lamb is the light of it, the glory of God doth illuminate it: +to give us to understand the infinite glory, beauty and happiness of it.” +Not that it is no fairer than these creatures to which it is compared, but +that this vision of his, this lustre of his divine majesty, cannot +otherwise be expressed to our apprehensions, “no tongue can tell, no heart +can conceive it,” as Paul saith. Moses himself, <span class="bibcite">Exod. xxxiii. 18.</span> when he +desired to see God in his glory, was answered that he might not endure it, +no man could see his face and live. <span lang="la">Sensibile forte destruit sensum</span>, a +strong object overcometh the sight, according to that axiom in philosophy: +<span lang="la">fulgorem solis ferre non potes, multo magis creatoris</span>; if thou canst not +endure the sunbeams, how canst thou endure that fulgor and brightness of +him that made the sun? The sun itself and all that we can imagine, are but +shadows of it, 'tis <span lang="la">visio praecellens</span>, as <a href="#note6320">[6320]</a>Austin calls it, the +quintessence of beauty this, “which far exceeds the beauty of heavens, sun +and moon, stars, angels, gold and silver, woods, fair fields, and +whatsoever is pleasant to behold.” All those other beauties fail, vary, are +subject to corruption, to loathing; <a href="#note6321">[6321]</a>“But this is an immortal vision, a +divine beauty, an immortal love, an indefatigable love and beauty, with +sight of which we shall never be tired nor wearied, but still the more we +see the more we shall covet him.” <a href="#note6322">[6322]</a>“For as one saith, where this vision +is, there is absolute beauty; and where is that beauty, from the same +fountain comes all pleasure and happiness; neither can beauty, pleasure, +happiness, be separated from his vision or sight, or his vision, from +beauty, pleasure, happiness.” In this life we have but a glimpse of this +beauty and happiness: we shall hereafter, as John saith, see him as he is: +thine eyes, as Isaiah promiseth, <span class="bibcite">xxxiii. 17.</span> “shall behold the king in his +glory,” then shall we be perfectly enamoured, have a full fruition of it, +desire, <a href="#note6323">[6323]</a>behold and love him alone as the most amiable and fairest +object, or <span lang="la">summum bonum</span>, or chiefest good. + +<p>This likewise should we now have done, had not our will been corrupted; and +as we are enjoined to love God with all our heart, and all our soul: for to +that end were we born, to love this object, as <a href="#note6324">[6324]</a>Melancthon discourseth, +and to enjoy it. “And him our will would have loved and sought alone as our +<span lang="la">summum bonum</span>, or principal good, and all other good things for God's +sake: and nature, as she proceeded from it, would have sought this +fountain; but in this infirmity of human nature this order is disturbed, +our love is corrupt:” and a man is like that monster in <a href="#note6325">[6325]</a>Plato, +composed of a Scylla, a lion and a man; we are carried away headlong with +the torrent of our affections: the world, and that infinite variety of +pleasing objects in it, do so allure and enamour us, that we cannot so much +as look towards God, seek him, or think on him as we should: we cannot, +saith Austin, <span class="cite">Rempub.</span> <span lang="la">coelestem cogitare</span>, we cannot contain ourselves +from them, their sweetness is so pleasing to us. Marriage, saith <a href="#note6326">[6326]</a> +Gualter, detains many; “a thing in itself laudable, good and necessary, but +many, deceived and carried away with the blind love of it, have quite laid +aside the love of God, and desire of his glory. Meat and drink hath +overcome as many, whilst they rather strive to please, satisfy their guts +and belly, than to serve God and nature.” Some are so busied about +merchandise to get money, they lose their own souls, whilst covetously +carried, and with an insatiable desire of gain, they forget God; as much we +may say of honour, leagues, friendships, health, wealth, and all other +profits or pleasures in this life whatsoever. <a href="#note6327">[6327]</a>“In this world there be +so many beautiful objects, splendours and brightness of gold, majesty of +glory, assistance of friends, fair promises, smooth words, victories, +triumphs, and such an infinite company of pleasing beauties to allure us, +and draw us from God, that we cannot look after him.” And this is it which +Christ himself, those prophets and apostles so much thundered against, <span class="bibcite">1 +John, xvii. 15</span>, dehort us from; “love not the world, nor the things that +are in the world: if any man love the world, the love of the Father is not +in him,” <span class="bibcite">16.</span> “For all that is in the world, as lust of the flesh, the lust of +the eyes, and pride of life, is not of the Father, but of the world: and +the world passeth away and the lust thereof; but he that fulfilleth the +will of God abideth for ever. No man, saith our Saviour, can serve two +masters, but he must love the one and hate the other,” &c., <span lang="la">bonos vel +malos mores, boni vel mali faciunt amores</span>, Austin well infers: and this is +that which all the fathers inculcate. He cannot (<a href="#note6328">[6328]</a>Austin admonisheth) be +God's friend, that is delighted with the pleasures of the world: “make +clean thine heart, purify thine heart; if thou wilt see this beauty, +prepare thyself for it. It is the eye of contemplation by which we must +behold it, the wing of meditation which lifts us up and rears our souls +with the motion of our hearts, and sweetness of contemplation:” so saith +Gregory cited by <a href="#note6329">[6329]</a>Bonaventure. And as <a href="#note6330">[6330]</a>Philo Judeus seconds him, “he +that loves God, will soar aloft and take him wings; and leaving the earth +fly up to heaven, wander with sun and moon, stars, and that heavenly troop, +God himself being his guide.” If we desire to see him, we must lay aside +all vain objects, which detain us and dazzle our eyes, and as <a href="#note6331">[6331]</a>Ficinus +adviseth us, “get us solar eyes, spectacles as they that look on the sun: +to see this divine beauty, lay aside all material objects, all sense, and +then thou shalt see him as he is.” Thou covetous wretch, as <a href="#note6332">[6332]</a>Austin +expostulates, “why dost thou stand gaping on this dross, muck-hills, filthy +excrements? behold a far fairer object, God himself woos thee; behold him, +enjoy him, he is sick for love.” <span class="bibcite">Cant. v.</span> he invites thee to his sight, to +come into his fair garden, to eat and drink with him, to be merry with him, +to enjoy his presence for ever. <a href="#note6333">[6333]</a>Wisdom cries out in the streets +besides the gates, in the top of high places, before the city, at the entry +of the door, and bids them give ear to her instruction, which is better +than gold or precious stones; no pleasures can be compared to it: leave all +then and follow her, <span lang="la">vos exhortor o amici et obsecro.</span> In. <a href="#note6334">[6334]</a>Ficinus's +words, “I exhort and beseech you, that you would embrace and follow this +divine love with all your hearts and abilities, by all offices and +endeavours make this so loving God propitious unto you.” For whom alone, +saith <a href="#note6335">[6335]</a>Plotinus, “we must forsake the kingdoms and empires of the whole +earth, sea, land, and air, if we desire to be engrafted into him, leave all +and follow him.” + +<p>Now, forasmuch as this love of God is a habit infused of God, as <a href="#note6336">[6336]</a> +Thomas holds, <span class="cite">l. 2. quaest. 23.</span> “by which a man is inclined to love God +above all, and his neighbour as himself,” we must pray to God that he will +open our eyes, make clear our hearts, that we may be capable of his +glorious rays, and perform those duties that he requires of us, <span class="bibcite">Deut. vi.</span> +and <span class="bibcite">Josh. xxiii.</span> “to love God above all, and our neighbour as ourself, to +keep his commandments.” “In this we know,” saith John, <span class="bibcite">c. v. 2</span>, “we love the +children of God, when we love God and keep his commandments.” “This is the +love of God, that we keep his commandments; he that loveth not, knoweth not +God, for God is love,” <span class="bibcite">cap. iv. 8</span>, “and he that dwelleth in love, dwelleth +in God, and God in him;” for love pre-supposeth knowledge, faith, hope, and +unites us to God himself, as <a href="#note6337">[6337]</a>Leon Hebreus delivereth unto us, and is +accompanied with the fear of God, humility, meekness, patience, all those +virtues, and charity itself. For if we love God, we shall love our +neighbour, and perform the duties which are required at our hands, to which +we are exhorted, <span class="bibcite">1 Cor. xv. 4, 5</span>; <span class="bibcite">Ephes. iv.</span>; <span class="bibcite">Colos. iii.</span>; <span class="bibcite">Rom. xii.</span> We +shall not be envious or puffed up, or boast, disdain, think evil, or be +provoked to anger, “but suffer all things; endeavour to keep the unity of +the spirit in the bond of peace.” Forbear one another, forgive one another, +clothe the naked, visit the sick, and perform all those works of mercy, +which <a href="#note6338">[6338]</a>Clemens Alexandrinus calls <span lang="la">amoris et amicitiae, impletionem et +extentionem</span>, the extent and complement of love; and that not for fear or +worldly respects, but <span lang="la">ordine ad Deum</span>, for the love of God himself. This +we shall do if we be truly enamoured; but we come short in both, we neither +love God nor our neighbour as we should. Our love in spiritual things is +too <a href="#note6339">[6339]</a>defective, in worldly things too excessive, there is a jar in +both. We love the world too much; God too little; our neighbour not at all, +or for our own ends. <span lang="la">Vulgus amicitias utilitate probat.</span> “The chief thing +we respect is our commodity;” and what we do is for fear of worldly +punishment, for vainglory, praise of men, fashion, and such by respects, +not for God's sake. We neither know God aright, nor seek, love or worship +him as we should. And for these defects, we involve ourselves into a +multitude of errors, we swerve from this true love and worship of God: +which is a cause unto us of unspeakable miseries; running into both +extremes, we become fools, madmen, without sense, as now in the next place +1 will show you. + +<p>The parties affected are innumerable almost, and scattered over the face of +the earth, far and near, and so have been in all precedent ages, from the +beginning of the world to these times, of all sorts and conditions. For +method's sake I will reduce them to a twofold division, according to those +two extremes of excess and defect, impiety and superstition, idolatry and +atheism. Not that there is any excess of divine worship or love of God; +that cannot be, we cannot love God too much, or do our duty as we ought, as +Papists hold, or have any perfection in this life, much less supererogate: +when we have all done, we are unprofitable servants. But because we do +<span lang="la">aliud agere</span>, zealous without knowledge, and too solicitous about that +which is not necessary, busying ourselves about impertinent, needless, +idle, and vain ceremonies, <span lang="la">populo ut placerent</span>, as the Jews did about +sacrifices, oblations, offerings, incense, new moons, feasts, &c., but +Isaiah taxeth them, <span class="bibcite">i. 12</span>, “who required this at your hands?” We have too +great opinion of our own worth, that we can satisfy the law: and do more +than is required at our hands, by performing those evangelical counsels, +and such works of supererogation, merit for others, which Bellarmine, +Gregory de Valentia, all their Jesuits and champions defend, that if God +should deal in rigour with them, some of their Franciscans and Dominicans +are so pure, that nothing could be objected to them. Some of us again are +too dear, as we think, more divine and sanctified than others, of a better +mettle, greater gifts, and with that proud Pharisee, contemn others in +respect of ourselves, we are better Christians, better learned, choice +spirits, inspired, know more, have special revelation, perceive God's +secrets, and thereupon presume, say and do that many times which is not +befitting to be said or done. Of this number are all superstitious +idolaters, ethnics, Mahometans, Jews, heretics, <a href="#note6340">[6340]</a>enthusiasts, +divinators, prophets, sectaries, and schismatics. Zanchius reduceth such +infidels to four chief sects; but I will insist and follow mine own +intended method: all which with many other curious persons, monks, hermits, +&c., may be ranged in this extreme, and fight under this superstitious +banner, with those rude idiots, and infinite swarms of people that are +seduced by them. In the other extreme or in defect, march those impious +epicures, libertines, atheists, hypocrites, infidels, worldly, secure, +impenitent, unthankful, and carnal-minded men, that attribute all to +natural causes, that will acknowledge no supreme power; that have +cauterised consciences, or live in a reprobate sense; or such desperate +persons as are too distrustful of his mercies. Of these there be many +subdivisions, diverse degrees of madness and folly, some more than other, +as shall be shown in the symptoms: and yet all miserably out, perplexed, +doting, and beside themselves for religion's sake. For as <a href="#note6341">[6341]</a>Zanchy well +distinguished, and all the world knows religion is twofold, true or false; +false is that vain superstition of idolaters, such as were of old, Greeks, +Romans, present Mahometans, &c. <span lang="la">Timorem deorum inanem</span>, <a href="#note6342">[6342]</a>Tully could +term it; or as Zanchy defines it, <span lang="la">Ubi falsi dii, aut falso cullu colitur +Deus</span>, when false gods, or that God is falsely worshipped. And 'tis a +miserable plague, a torture of the soul, a mere madness, <span lang="la">Religiosa +insania</span>, <a href="#note6343">[6343]</a>Meteran calls it, or <span lang="la">insanus error</span>, as <a href="#note6344">[6344]</a>Seneca, a +frantic error; or as Austin, <span lang="la">Insanus animi morbus</span>, a furious disease of +the soul; <span lang="la">insania omnium insanissima</span>, a quintessence of madness; <a href="#note6345">[6345]</a>for +he that is superstitious can never be quiet. 'Tis proper to man alone, <span lang="la">uni +superbia, avaritia, superstitio</span>, saith Plin. <span class="cite">lib. 7. cap. 1.</span> <span lang="la">atque +etiam post saevit de futuro</span>, which wrings his soul for the present, and to +come: the greatest misery belongs to mankind, a perpetual servitude, a +slavery, <a href="#note6346">[6346]</a><span lang="la">Ex timore timor</span>, a heavy yoke, the seal of damnation, an +intolerable burden. They that are superstitious are still fearing, +suspecting, vexing themselves with auguries, prodigies, false tales, +dreams, idle, vain works, unprofitable labours, as <a href="#note6347">[6347]</a>Boterus observes, +<span lang="la">cura mentis ancipite versantur</span>: enemies to God and to themselves. In a +word, as Seneca concludes, <span lang="la">Religio Deum colit, superstitio destruit</span>, +superstition destroys, but true religion honours God. True religion, <span lang="la">ubi +verus Deus vere colitur</span>, where the true God is truly worshipped, is the +way to heaven, the mother of virtues, love, fear, devotion, obedience, +knowledge, &c. It rears the dejected soul of man, and amidst so many cares, +miseries, persecutions, which this world affords, it is a sole ease, an +unspeakable comfort, a sweet reposal, <span lang="la">Jugum suave, et leve</span>, a light yoke, +an anchor, and a haven. It adds courage, boldness, and begets generous +spirits: although tyrants rage, persecute, and that bloody Lictor or +sergeant be ready to martyr them, <span lang="la">aut lita, aut morere</span>, (as in those +persecutions of the primitive Church, it was put in practice, as you may +read in Eusebius and others) though enemies be now ready to invade, and all +in an uproar, <a href="#note6348">[6348]</a><span lang="la">Si fractus illabatur orbis, impavidos ferient ruinae</span>, +though heaven should fall on his head, he would not be dismayed. But as a +good Christian prince once made answer to a menacing Turk, <span lang="la">facile +scelerata hominum arma contemnit, qui del praesidio tutus est</span>: or as <a href="#note6349">[6349]</a> +Phalaris writ to Alexander in a wrong cause, he nor any other enemy could +terrify him, for that he trusted in God. <span lang="la">Si Deus nobiscum, quis contra +nos</span>? In all calamities, persecutions whatsoever, as David did, <span class="bibcite">2 Sam. ii. +22</span>, he will sing with him, “the Lord is my rock, my fortress, my strength, +my refuge, the tower and horn of my salvation,” &c. In all troubles and +adversities, <span class="bibcite">Psal. xlvi. 1.</span> “God is my hope and help, still ready to be +found, I will not therefore fear,” &c., 'tis a fear expelling fear; he hath +peace of conscience, and is full of hope, which is (saith <a href="#note6350">[6350]</a>Austin) +<span lang="la">vita vitae mortalis</span>, the life of this our mortal life, hope of +immortality, the sole comfort of our misery: otherwise, as Paul saith, we +of all others were most wretched, but this makes us happy, counterpoising +our hearts in all miseries; superstition torments, and is from the devil, +the author of lies; but this is from God himself, as Lucian, that +Antiochian priest, made his divine confession in <a href="#note6351">[6351]</a>Eusebius, <span lang="la">Auctor +nobis de Deo Deus est</span>, God is the author of our religion himself, his word +is our rule, a lantern to us, dictated by the Holy Ghost, he plays upon our +hearts as many harpstrings, and we are his temples, he dwelleth in us, and +we in him. + +<p>The part affected of superstition, is the brain, heart, will, +understanding, soul itself, and all the faculties of it, <span lang="la">totum +compositum</span>, all is mad and dotes: now for the extent, as I say, the world +itself is the subject of it, (to omit that grand sin of atheism,) all times +have been misaffected, past, present, “there is not one that doth good, no +not one, from the prophet to the priest, &c.” A lamentable thing it is to +consider, how many myriads of men this idolatry and superstition (for that +comprehends all) hath infatuated in all ages, besotted by this blind zeal, +which is religion's ape, religion's bastard, religion's shadow, false +glass. For where God hath a temple, the devil will have a chapel: where God +hath sacrifices, the devil will have his oblations: where God hath +ceremonies, the devil will have his traditions: where there is any +religion, the devil will plant superstition; and 'tis a pitiful sight to +behold and read, what tortures, miseries, it hath procured, what slaughter +of souls it hath made, how it rageth amongst those old Persians, Syrians, +Egyptians, Greeks, Romans, Tuscans, Gauls, Germans, Britons, &c. <span lang="la">Britannia +jam hodie celebrat tam attonite</span>, saith <a href="#note6352">[6352]</a>Pliny, <span lang="la">tantis ceremoniis</span> +(speaking of superstition) <span lang="la">ut dedisse Persis videri possit.</span> The Britons +are so stupendly superstitious in their ceremonies, that they go beyond +those Persians. He that shall but read in Pausanias alone, those gods, +temples, altars, idols, statues, so curiously made with such infinite cost +and charge, amongst those old Greeks, such multitudes of them and frequent +varieties, as <a href="#note6353">[6353]</a>Gerbelius truly observes, may stand amazed, and never +enough wonder at it; and thank God withal, that by the light of the Gospel, +we are so happily freed from that slavish idolatry in these our days. But +heretofore, almost in all countries, in all places, superstition hath +blinded the hearts of men; in all ages what a small portion hath the true +church ever been! <span lang="la">Divisum imperium cum Jove Daemon habet.</span> <a href="#note6354">[6354]</a>The +patriarchs and their families, the Israelites a handful in respect, Christ +and his apostles, and not all of them, neither. Into what straits hath it +been compinged, a little flock! how hath superstition on the other side +dilated herself, error, ignorance, barbarism, folly, madness, deceived, +triumphed, and insulted over the most wise discreet, and understanding man, +philosophers, dynasts, monarchs, all were involved and overshadowed in this +mist, in more than Cimmerian darkness. <a href="#note6355">[6355]</a><span lang="la">Adeo ignara superstitio mentes +hominum depravat, et nonnunquam sapientum animos transversos agit.</span> At this +present, <span lang="la">quota pars!</span> How small a part is truly religious! How little in +respect! Divide the world into six parts, and one, or not so much, as +Christians; idolaters and Mahometans possess almost Asia, Africa, America, +Magellanica. The kings of China, great Cham, Siam, and Borneo, Pegu, +Deccan, Narsinga, Japan, &c., are gentiles, idolaters, and many other petty +princes in Asia, Monomotopa, Congo, and I know not how many Negro princes +in Africa, all Terra Australis incognita most of America pagans, differing +all in their several superstitions; and yet all idolaters. The Mahometans +extend themselves over the great Turk's dominions in Europe, Africa, Asia, +to the Xeriffes in Barbary, and its territories in Fez, Sus, Morocco, &c. +The Tartar, the great Mogor, the Sophy of Persia, with most of their +dominions and subjects, are at this day Mahometans. See how the devil +rageth: those at odds, or differing among themselves, some for <a href="#note6356">[6356]</a>Ali, +some Enbocar, for Acmor, and Ozimen, those four doctors, Mahomet's +successors, and are subdivided into seventy-two inferior sects, as <a href="#note6357">[6357]</a>Leo +Afer reports. The Jews, as a company of vagabonds, are scattered over all +parts; whose story, present estate, progress from time to time, is fully +set down by <a href="#note6358">[6358]</a>Mr. Thomas Jackson, Doctor of Divinity, in his comment on +the creed. A fifth part of the world, and hardly that, now professeth +CHRIST, but so inlarded and interlaced with several superstitions, that +there is scarce a sound part to be found, or any agreement amongst them. +Presbyter John, in Africa, lord of those Abyssinians, or Ethiopians, is by +his profession a Christian, but so different from us, with such new +absurdities and ceremonies, such liberty, such a mixture of idolatry and +paganism, <a href="#note6359">[6359]</a>that they keep little more than a bare title of +Christianity. They suffer polygamy, circumcision, stupend fastings, divorce +as they will themselves, &c., and as the papists call on the Virgin Mary, +so do they on Thomas Didymus before Christ. <a href="#note6360">[6360]</a>The Greek or Eastern Church +is rent from this of the West, and as they have four chief patriarchs, so +have they four subdivisions, besides those Nestorians, Jacobins, Syrians, +Armenians, Georgians, &c., scattered over Asia Minor, Syria, Egypt, &c., +Greece, Walachia, Circassia, Bulgaria, Bosnia, Albania, Illyricum, +Sclavonia, Croatia, Thrace, Servia, Rascia, and a sprinkling amongst the +Tartars, the Russians, Muscovites, and most of that great duke's (czar's) +subjects, are part of the Greek Church, and still Christians: but as +<a href="#note6361">[6361]</a>one saith, <span lang="la">temporis successu multas illi addiderunt superstitiones.</span> +In process of time they have added so many superstitions, they be rather +semi-Christians than otherwise. That which remains is the Western Church +with us in Europe, but so eclipsed with several schisms, heresies and +superstitions, that one knows not where to find it. The papists have Italy, +Spain, Savoy, part of Germany, France, Poland, and a sprinkling in the rest +of Europe. In America, they hold all that which Spaniards inhabit, Hispania +Nova, Castella Aurea, Peru, &c. In the East Indies, the Philippines, some +small holds about Goa, Malacca, Zelan, Ormus, &c., which the Portuguese got +not long since, and those land-leaping Jesuits have essayed in China, +Japan, as appears by their yearly letters; in Africa they have Melinda, +Quiloa, Mombaze, &c., and some few towns, they drive out one superstition +with another. Poland is a receptacle of all religions, where Samosetans, +Socinians, Photinians (now protected in Transylvania and Poland), Arians, +Anabaptists are to be found, as well as in some German cities. Scandia is +Christian, but <a href="#note6362">[6362]</a>Damianus A-Goes, the Portugal knight, complains, so +mixed with magic, pagan rites and ceremonies, they may be as well counted +idolaters: what Tacitus formerly said of a like nation, is verified in +them, <a href="#note6363">[6363]</a>“A people subject to superstition, contrary to religion.” And +some of them as about Lapland and the Pilapians, the devil's possession to +this day, <span lang="la">Misera haec gens</span> (saith mine <a href="#note6364">[6364]</a>author) <span lang="la">Satanae hactenus +possessio,—et quod maxime mirandum et dolendum</span>, and which is to be +admired and pitied; if any of them be baptised, which the kings of Sweden +much labour, they die within seven or nine days after, and for that cause +they will hardly be brought to Christianity, but worship still the devil, +who daily appears to them. In their idolatrous courses, <span lang="la">Gandentibus diis +patriis, quos religiose colunt</span>, &c. Yet are they very superstitious, like +our wild Irish: though they of the better note, the kings of Denmark and +Sweden themselves, that govern them, be Lutherans; the remnant are +Calvinists, Lutherans, in Germany equally mixed. And yet the emperor +himself, dukes of Lorraine, Bavaria, and the princes, electors, are most +part professed papists. And though some part of France and Ireland, Great +Britain, half the cantons in Switzerland, and the Low Countries, be +Calvinists, more defecate than the rest, yet at odds amongst themselves, +not free from superstition. And which <a href="#note6365">[6365]</a>Brochard, the monk, in his +description of the Holy Land, after he had censured the Greek church, and +showed their errors, concluded at last, <span lang="la">Faxit Deus ne Latinis multa +irrepserint stultifies</span>, I say God grant there be no fopperies in our +church. As a dam of water stopped in one place breaks out into another, so +doth superstition. I say nothing of Anabaptists, Socinians, Brownists, +Familists, &c. There is superstition in our prayers, often in our hearing +of sermons, bitter contentions, invectives, persecutions, strange conceits, +besides diversity of opinions, schisms, factions, &c. But as the Lord (<span class="bibcite">Job +xlii. cap. 7. v.</span>) said to Eliphaz, the Temanite, and his two friends, +“his wrath was kindled against them, for they had not spoken of him things +that were right:” we may justly of these schismatics and heretics, how wise +soever in their own conceits, <span lang="la">non recte loquuntur de Deo</span>, they speak not, +they think not, they write not well of God, and as they ought. And +therefore, <span lang="la">Quid quaeso mi Dorpi</span>, as Erasmus concludes to Dorpius, <span lang="la">hisce +Theologis faciamus, aut quid preceris, nisi forte fidelem medicum, qui +cerebro medeatur</span>? What shall we wish them, but <span lang="la">sanam mentem</span>, and a good +physician? But more of their differences, paradoxes, opinions, mad pranks, +in the symptoms: I now hasten to the causes. +</div> +<div class="subsection"> +<h4><a name="3.4.1.2"></a>SUBSECT. II.—<i>Causes of Religious melancholy. From the Devil by miracles, apparitions, oracles. His instruments or factors, politicians, Priests, Impostors, Heretics, blind guides. In them simplicity, fear, blind zeal, ignorance, solitariness, curiosity, pride, vainglory, presumption, &c. his engines, fasting, solitariness, hope, fear, &c.</i></h4> + +<p>We are taught in Holy Scripture, that the “Devil rangeth abroad like a +roaring lion, still seeking whom he may devour:” and as in several shapes, +so by several engines and devices he goeth about to seduce us; sometimes +he transforms himself into an angel of light; and is so cunning that he is +able, if it were possible, to deceive the very elect. He will be worshipped +as <a href="#note6366">[6366]</a>God himself, and is so adored by the heathen, and esteemed. And in +imitation of that divine power, as <a href="#note6367">[6367]</a>Eusebius observes, <a href="#note6368">[6368]</a>to abuse or +emulate God's glory, as Dandinus adds, he will have all homage, sacrifices, +oblations, and whatsoever else belongs to the worship of God, to be done +likewise unto him, <span lang="la">similis erit altissimo</span>, and by this means infatuates +the world, deludes, entraps, and destroys many a thousand souls. Sometimes +by dreams, visions (as God to Moses by familiar conference), the devil in +several shapes talks with them: in the <a href="#note6369">[6369]</a>Indies it is common, and in +China nothing so familiar as apparitions, inspirations, oracles, by +terrifying them with false prodigies, counterfeit miracles, sending storms, +tempests, diseases, plagues (as of old in Athens there was Apollo, +Alexicacus, Apollo <span lang="gr">λόιμιος</span>, <span lang="la">pestifer et malorum depulsor</span>), +raising wars, seditions by spectrums, troubling their consciences, driving +them to despair, terrors of mind, intolerable pains; by promises, rewards, +benefits, and fair means, he raiseth such an opinion of his deity and +greatness, that they dare not do otherwise than adore him, do as he will +have them, they dare not offend him. And to compel them more to stand in +awe of him, <a href="#note6370">[6370]</a>“he sends and cures diseases, disquiets their spirits” (as +Cyprian saith), “torments and terrifies their souls, to make them adore him: +and all his study, all his endeavour is to divert them from true religion +to superstition: and because he is damned himself, and in an error, he +would have all the world participate of his errors, and be damned with him.” +The <span lang="la">primum mobile</span>, therefore, and first mover of all superstition, is the +devil, that great enemy of mankind, the principal agent, who in a thousand +several, shapes, after diverse fashions, with several engines, illusions, +and by several names hath deceived the inhabitants of the earth, in several +places and countries, still rejoicing at their falls. “All the world over +before Christ's time, he freely domineered, and held the souls of men in +most slavish subjection” (saith <a href="#note6371">[6371]</a>Eusebius) “in diverse forms, ceremonies, +and sacrifices, till Christ's coming,” as if those devils of the air had +shared the earth amongst them, which the Platonists held for gods +(<a href="#note6372">[6372]</a><span lang="la">Ludus deorum sumus</span>), and were our governors and keepers. In several +places, they had several rites, orders, names, of which read Wierus <span class="cite">de +praestigiis daemonum, lib. 1. cap. 5.</span> <a href="#note6373">[6373]</a>Strozzius Cicogna, and others; +Adonided amongst the Syrians; Adramalech amongst the Capernaites, Asiniae +amongst the Emathites; Astartes with the Sidonians; Astaroth with the +Palestines; Dagon with the Philistines; Tartary with the Hanaei; Melchonis +amongst the Ammonites: Beli the Babylonians; Beelzebub and Baal with the +Samaritans and Moabites; Apis, Isis, and Osiris amongst the Egyptians; +Apollo Pythius at Delphos, Colophon, Ancyra, Cuma, Erythra; Jupiter in +Crete, Venus at Cyprus, Juno at Carthage, Aesculapius at Epidaurus, Diana at +Ephesus, Pallas at Athens, &c. And even in these our days, both in the East +and West Indies, in Tartary, China, Japan, &c., what strange idols, in what +prodigious forms, with what absurd ceremonies are they adored? What strange +sacraments, like ours of Baptism and the Lord's Supper, what goodly +temples, priests, sacrifices they had in America, when the Spaniards first +landed there, let Acosta the Jesuit relate, <span class="cite">lib. 5. cap. 1, 2, 3, 4</span>, +&c., and how the devil imitated the Ark and the children of Israel's coming +out of Egypt; with many such. For as Lipsius well discourseth out of the +doctrine of the Stoics, <span lang="la">maxime cupiunt adorationem hominum</span>, now and of +old, they still and most especially desire to be adored by men. See but +what Vertomannus, <span class="cite">l. 5. c. 2.</span> Marcus Polus, Lerius, Benzo, P. Martyr in +his <span class="cite">Ocean Decades</span>, Acosta, and Mat. Riccius <span class="cite">expedit. Christ. in Sinus, +lib. 1.</span> relate. <a href="#note6374">[6374]</a>Eusebius wonders how that wise city of Athens, and +flourishing kingdoms of Greece, should be so besotted; and we in our times, +how. those witty Chinese, so perspicacious in all other things should be so +gulled, so tortured with superstition, so blind as to worship stocks and +stones. But it is no marvel, when we see all out as great effects amongst +Christians themselves; how are those Anabaptists, Arians, and Papists above +the rest, miserably infatuated! Mars, Jupiter, Apollo, and Aesculapius, have +resigned their interest, names, and offices to Saint George. +<div class="poem" lang="la"> +<div class="line">(<a href="#note6375">[6375]</a>(Maxime bellorum rector, quem nostra juventus</div> +<div class="line">Pro Mavorte colit.)———</div> +</div> +St. Christopher, and a company of fictitious saints, Venus to the Lady of +Loretto. And as those old Romans had several distinct gods, for divers +offices, persons, places, so have they saints, as <a href="#note6376">[6376]</a>Lavater well observes +out of Lactantius, <span lang="la">mutato nomine tantum</span>, 'tis the same spirit or devil +that deludes them still. The manner how, as I say, is by rewards, promises, +terrors, affrights, punishments. In a word, fair and foul means, hope and +fear. How often hath Jupiter, Apollo, Bacchus, and the rest, sent plagues +in <a href="#note6377">[6377]</a>Greece and Italy, because their sacrifices were neglected? +<div class="poem" lang="la"> +<div class="line"><a href="#note6378">[6378]</a>Dii multa neglecti dederunt</div> +<div class="line">Hesperiae mala luctuosae,</div> +</div> +to terrify them, to arouse them up, and the like: see but Livy, Dionysius +Halicarnassaeus, Thucydides, Pausanius, Philostratus, <a href="#note6379">[6379]</a>Polybius, before +the battle of Cannae, <span lang="la">prodigiis signis, ostentis, templa cuncta, privates +etiam aedes scatebant.</span> Oeneus reigned in Aetolia, and because he did not +sacrifice to Diana with his other gods (see more in Labanius his Diana), +she sent a wild boar, <span lang="la">insolitae magnitudinis, qui terras et homines misere +depascebatur</span>, to spoil both men and country, which was afterwards killed +by Meleager. So Plutarch in the Life of Lucullus relates, how Mithridates, +king of Pontus, at the siege of Cizicum, with all his navy, was overthrown +by Proserpina, for neglecting of her holy day. She appeared in a vision to +Aristagoras in the night, <span lang="la">Cras inquit tybicinem Lybicum cum tybicine +pontico committam</span> (“tomorrow I will cause a contest between a Libyan and +a Pontic minstrel”), and the day following this enigma was understood; for +with a great south wind which came from Libya, she quite overwhelmed +Mithridates' army. What prodigies and miracles, dreams, visions, +predictions, apparitions, oracles, have been of old at Delphos, Dodona, +Trophonius' den, at Thebes, and Lebaudia, of Jupiter Ammon in Egypt, +Amphiaraus in Attica, &c.; what strange cures performed by Apollo and +Aesculapius? Juno's image and that of <a href="#note6380">[6380]</a>Fortune spake, <a href="#note6381">[6381]</a>Castor and +Pollux fought in person for the Romans against Hannibal's army, as Pallas, +Mars, Juno, Venus, for Greeks and Trojans, &c. Amongst our pseudo-Catholics +nothing so familiar as such miracles; how many cures done by our lady of +Loretto, at Sichem! of old at our St. Thomas's shrine, &c. <a href="#note6382">[6382]</a>St. Sabine +was seen to fight for Arnulphus, duke of Spoleto. <a href="#note6383">[6383]</a>St. George fought in +person for John the Bastard of Portugal, against the Castilians; St. James +for the Spaniards in America. In the battle of Bannockburn, where Edward +the Second, our English king, was foiled by the Scots, St. Philanus' arm +was seen to fight (if <a href="#note6384">[6384]</a>Hector Boethius doth not impose), that was before +shut up in a silver cap-case; another time, in the same author, St. Magnus +fought for them. Now for visions, revelations, miracles, not only out of +the legend, out of purgatory, but everyday comes news from the Indies, and +at home read the Jesuits' Letters, Ribadineira, Thurselinus, Acosta, +Lippomanus, Xaverius, Ignatius' Lives, &c., and tell me what difference? + +<p>His ordinary instruments or factors which he useth, as God himself, did +good kings, lawful magistrates, patriarchs, prophets, to the establishing +of his church, <a href="#note6385">[6385]</a>are politicians, statesmen, priests, heretics, blind +guides, impostors, pseudoprophets, to propagate his superstition. And first +to begin of politicians, it hath ever been a principal axiom with them to +maintain religion or superstition, which they determine of, alter and vary +upon all occasions, as to them seems best, they make religion mere policy, +a cloak, a human invention, <span lang="la">nihil aeque valet ad regendos vulgi animos ac +superstitio</span>, as <a href="#note6386">[6386]</a>Tacitus and <a href="#note6387">[6387]</a>Tully hold. Austin, <span class="cite">l. 4. de +civitat. Dei. c. 9.</span> censures Scaevola saying and acknowledging <span lang="la">expedire +civitates religione falli</span>, that it was a fit thing cities should be +deceived by religion, according to the diverb, <span lang="la">Si mundus vult decipi, +decipiatur</span>, if the world will be gulled, let it be gulled, 'tis good +howsoever to keep it in subjection. 'Tis that <a href="#note6388">[6388]</a>Aristotle and <a href="#note6389">[6389]</a>Plato +inculcate in their politics, “Religion neglected, brings plague to the +city, opens a gap to all naughtiness.” 'Tis that which all our late +politicians ingeminate. Cromerus, <span class="cite">l. 2. pol. hist.</span> Boterus, <span class="cite">l. 3. de +incrementis urbium.</span> Clapmarius, <span class="cite">l. 2. c. 9. de Arcanis rerump. cap. +4. lib. 2. polit.</span> Captain Machiavel will have a prince by all means to +counterfeit religion, to be superstitious in show at least, to seem to be +devout, frequent holy exercises, honour divines, love the church, affect +priests, as Numa, Lycurgus, and such lawmakers were and did, <span lang="la">non ut his +fidem habeant, sed ut subditos religionis metu facilius in officio +contineant</span>, to keep people in obedience. <a href="#note6390">[6390]</a><span lang="la">Nam naturaliter</span> (as Cardan +writes) <span lang="la">lex Christiana lex est pietatis, justitiae, fidei, simplicitatis</span>, +&c. But this error of his, Innocentius Jentilettus, a French lawyer, +<span class="cite">theorem. 9. comment. 1. de Relig</span>, and Thomas Bozius in his book <span class="cite">de +ruinis gentium et Regnorum</span> have copiously confuted. Many politicians, I +dare not deny, maintain religion as a true means, and sincerely speak of it +without hypocrisy, are truly zealous and religious themselves. Justice and +religion are the two chief props and supporters of a well-governed +commonwealth: but most of them are but Machiavellians, counterfeits only for +political ends; for <span lang="la">solus rex</span> (which Campanella, <span class="cite">cap. 18. atheismi +triumphali</span> observes), as amongst our modern Turks, <span lang="la">reipub. Finis</span>, as +knowing <a href="#note6391">[6391]</a><span lang="la">magnus ejus in animos imperium</span>; and that, as <a href="#note6392">[6392]</a>Sabellicus +delivers, “A man without religion, is like a horse without a bridle.” No +way better to curb than superstition, to terrify men's consciences, and to +keep them in awe: they make new laws, statutes, invent new religions, +ceremonies, as so many stalking horses, to their ends. <a href="#note6393">[6393]</a><span lang="la">Haec enim +(religio) si falsa sit, dummodo vera credatur, animorum ferociam domat, +libidines coercet, subditos principi obsequentes efficit.</span> <a href="#note6394">[6394]</a>Therefore +(saith <a href="#note6395">[6395]</a>Polybius of Lycurgus), “did he maintain ceremonies, not that he +was superstitious himself, but that he had perceived mortal men more apt to +embrace paradoxes than aught else, and durst attempt no evil things for +fear of the gods.” This was Zamolcus's stratagem amongst the Thracians, +Numa's plot, when he said he had conference with the nymph Aegeria, and that +of Sertorius with a hart; to get more credit to their decrees, by deriving +them from the gods; or else they did all by divine instinct, which Nicholas +Damascen well observes of Lycurgus, Solon, and Minos, they had their laws +dictated, <span lang="la">monte sacro</span>, by Jupiter himself. So Mahomet referred his new +laws to the <a href="#note6396">[6396]</a>angel Gabriel, by whose direction he gave out they were +made. Caligula in Dion feigned himself to be familiar with Castor and +Pollux, and many such, which kept those Romans under (who, as Machiavel +proves, <span class="cite">lib. 1. disput. cap. 11. et 12.</span> were <span lang="la">Religione maxime moti</span>, +most superstitious): and did curb the people more by this means, than by +force of arms, or severity of human laws. <span lang="la">Sola plebecula eam agnoscebat</span> +(saith Vaninus, <span class="cite">dial. 1. lib. 4. de admirandis naturae arcanis</span>) +speaking of religion, <span lang="la">que facile decipitur, magnates vero et philosophi +nequaquam</span>, your grandees and philosophers had no such conceit, <span lang="la">sed ad +imperii conformationem et amplificationem quam sine praetextu religionis +tueri non poterant</span>; and many thousands in all ages have ever held as much, +Philosophers especially, <span lang="la">animadvertebant hi semper haec esse fabellas, +attamen ob metum publicae potestatis silere cogebantur</span> they were still +silent for fear of laws, &c. To this end that Syrian Phyresides, Pythagoras +his master, broached in the East amongst the heathens, first the +immortality of the soul, as Trismegistus did in Egypt, with a many of +feigned gods. Those French and Briton Druids in the West first taught, +saith <a href="#note6397">[6397]</a>Caesar, <span lang="la">non interire animas</span> (that souls did not die), “but +after death to go from one to another, that so they might encourage them to +virtue.” 'Twas for a politic end, and to this purpose the old <a href="#note6398">[6398]</a>poets +feigned those elysian fields, their Aeacus, Minos, and Rhadamanthus, their +infernal judges, and those Stygian lakes, fiery Phlegethons, Pluto's +kingdom, and variety of torments after death. Those that had done well, +went to the elysian fields, but evil doers to Cocytus, and to that burning +lake of <a href="#note6399">[6399]</a>hell with fire, and brimstone for ever to be tormented. 'Tis +this which <a href="#note6400">[6400]</a>Plato labours for in his Phaedon, <span class="cite">et 9. de rep.</span> The +Turks in their Alcoran, when they set down rewards, and several punishments +for every particular virtue and vice, <a href="#note6401">[6401]</a>when they persuade men, that +they that die in battle shall go directly to heaven, but wicked livers to +eternal torment, and all of all sorts (much like our papistical purgatory), +for a set time shall be tortured in their graves, as appears by that tract +which John Baptista Alfaqui, that Mauritanian priest, now turned Christian, +hath written in his confutation of the Alcoran. After a man's death two +black angels, Nunquir and Nequir (so they call them) come to him to his +grave and punish him for his precedent sins; if he lived well, they torture +him the less; if ill, <span lang="la">per indesinentes cruciatus ad diem fudicii</span>, they +incessantly punish him to the day of judgment, <span lang="la">Nemo viventium qui ad horum +mentionem non totus horret et contremiscit</span>, the thought of this crucifies +them all their lives long, and makes them spend their days in fasting and +prayer, <span lang="la">ne mala haec contingant</span>, &c. A Tartar prince, saith Marcus Polus, +<span class="cite">lib. 1. cap. 23.</span> called Senex de Montibus, the better to establish his +government amongst his subjects, and to keep them in awe, found a +convenient place in a pleasant valley, environed with hills, in <a href="#note6402">[6402]</a>“which +he made a delicious park full of odoriferous flowers and fruits, and a +palace of all worldly contents,” that could possibly be devised, music, +pictures, variety of meats, &c., and chose out a certain young man, whom +with a <a href="#note6403">[6403]</a>soporiferous potion he so benumbed, that he perceived nothing: +“and so fast asleep as he was, caused him to be conveyed into this fair +garden:” where after he had lived awhile in all such pleasures a sensual +man could desire, <a href="#note6404">[6404]</a>“He cast him into a sleep again, and brought him +forth, that when he awaked he might tell others he had been in Paradise.” +The like he did for hell, and by this means brought his people to +subjection. Because heaven and hell are mentioned in the scriptures, and to +be believed necessary by Christians: so cunningly can the devil and his +ministers, in imitation of true religion, counterfeit and forge the like, +to circumvent and delude his superstitious followers. Many such tricks and +impostures are acted by politicians, in China especially, but with what +effect I will discourse in the symptoms. + +<p>Next to politicians, if I may distinguish them, are some of our priests +(who make religion policy), if not far beyond them, for they domineer over +princes and statesmen themselves. <span lang="la">Carnificinam exercent</span>, one saith they +tyrannise over men's consciences more than any other tormentors whatsoever, +partly for their commodity and gain; <span lang="la">Religionem enim omnium abusus</span> (as +<a href="#note6405">[6405]</a>Postellus holds), <span lang="la">quaestus scilicet sacrificum in causa est</span>: for +sovereignty, credit, to maintain their state and reputation, out of +ambition and avarice, which are their chief supporters: what have they not +made the common people believe? Impossibilities in nature, incredible +things; what devices, traditions, ceremonies, have they not invented in all +ages to keep men in obedience, to enrich themselves? <span lang="la">Quibus quaestui sunt +capti superstitione animi</span>, as <a href="#note6406">[6406]</a>Livy saith. Those Egyptian priests of +old got all the sovereignty into their hands, and knowing, as <a href="#note6407">[6407]</a>Curtius +insinuates, <span lang="la">nulla res efficacius multitudinem regit quam superstitio; +melius vatibus quam ducibus parent, vana religione capti, etiam impotentes +faeminae</span>; the common people will sooner obey priests than captains, and +nothing so forcible as superstition, or better than blind zeal to rule a +multitude; have so terrified and gulled them, that it is incredible to +relate. All nations almost have been besotted in this kind; amongst our +Britons and old Gauls the Druids; magi in Persia; philosophers in Greece; +Chaldeans amongst the Oriental; Brachmanni in India; Gymnosophists in +Ethiopia; the Turditanes in Spain; Augurs in Rome, have insulted; Apollo's +priests in Greece, Phaebades and Pythonissae, by their oracles and +phantasms; Amphiaraus and his companions; now Mahometan and pagan priests, +what can they not effect? How do they not infatuate the world? <span lang="la">Adeo +ubique</span> (as <a href="#note6408">[6408]</a>Scaliger writes of the Mahometan priests), <span lang="la">tum gentium +tum locorum, gens ista sacrorum ministra, vulgi secat spes, ad ea quae ipsi +fingunt somnia</span>, “so cunningly can they gull the commons in all places and +countries.” But above all others, that high priest of Rome, the dam of that +monstrous and superstitious brood, the bull-bellowing pope, which now +rageth in the West, that three-headed Cerberus hath played his part. <a href="#note6409">[6409]</a> +“Whose religion at this day is mere policy, a state wholly composed of +superstition and wit, and needs nothing but wit and superstition to +maintain it, that useth colleges and religious houses to as good purpose as +forts and castles, and doth more at this day” by a company of scribbling +parasites, fiery-spirited friars, zealous anchorites, hypocritical +confessors, and those praetorian soldiers, his Janissary Jesuits, and that +dissociable society, as <a href="#note6410">[6410]</a>Languis terms it, <span lang="la">postremus diaboli conatus et +saeculi excrementum</span>, that now stand in the fore front of the battle, will +have a monopoly of, and engross all other learning, but domineer in +divinity, <a href="#note6411">[6411]</a><span lang="la">Excipiunt soli totius vulnera belli</span>, and fight alone almost +(for the rest are but his dromedaries and asses), than ever he could have +done by garrisons and armies. What power of prince, or penal law, be it +never so strict, could enforce men to do that which for conscience' sake +they will voluntarily undergo? And as to fast from all flesh, abstain from +marriage, rise to their prayers at midnight, whip themselves, with +stupendous fasting and penance, abandon the world, wilful poverty, perform +canonical and blind obedience, to prostrate their goods, fortunes, bodies, +lives, and offer up themselves at their superior's feet, at his command? +What so powerful an engine as superstition? which they right well +perceiving, are of no religion at all themselves: <span lang="la">Primum enim</span> (as Calvin +rightly suspects, the tenor and practice of their life proves), <span lang="la">arcanae +illius theologiae, quod apud eos regnat, caput est, nullum esse deum</span>, they +hold there is no God, as Leo X. did, Hildebrand the magician, Alexander +VI., Julius II., mere atheists, and which the common proverb amongst them +approves, <a href="#note6412">[6412]</a>“The worst Christians of Italy are the Romans, of the Romans +the priests are wildest, the lewdest priests are preferred to be cardinals, +and the baddest men amongst the cardinals is chosen to be pope,” that is an +epicure, as most part the popes are, infidels and Lucianists, for so they +think and believe; and what is said of Christ to be fables and impostures, +of heaven and hell, day of judgment, paradise, immortality of the soul, are +all, +<div class="poem" lang="la"> +<div class="line"><a href="#note6413">[6413]</a>Rumores vacui, verbaque inania,</div> +<div class="line">Et par sollicito fabula somnio.</div> +</div> +“Dreams, toys, and old wives' tales.” Yet as so many <a href="#note6414">[6414]</a>whetstones to make +other tools cut, but cut not themselves, though they be of no religion at +all, they will make others most devout and superstitious, by promises and +threats, compel, enforce from, and lead them by the nose like so many bears +in a line; when as their end is not to propagate the church, advance God's +kingdom, seek His glory or common good, but to enrich themselves, to +enlarge their territories, to domineer and compel them to stand in awe, to +live in subjection to the See of Rome. For what otherwise care they? <span lang="la">Si +mundus vult decipi, decipiatur</span>, “since the world wishes to be gulled, let +it be gulled,” 'tis fit it should be so. And for which <a href="#note6415">[6415]</a>Austin cites +Varro to maintain his Roman religion, we may better apply to them: <span lang="la">multa +vera, quae vulgus scire non est utile; pleraque falsa, quae tamen uliter +existimare populum expedit</span>; some things are true, some false, which for +their own ends they will not have the gullish commonalty take notice of. As +well may witness their intolerable covetousness, strange forgeries, +fopperies, fooleries, unrighteous subtleties, impostures, illusions, new +doctrines, paradoxes, traditions, false miracles, which they have still +forged, to enthral, circumvent and subjugate them, to maintain their own +estates. <a href="#note6416">[6416]</a>One while by bulls, pardons, indulgencies, and their doctrines +of good works, that they be meritorious, hope of heaven, by that means they +have so fleeced the commonalty, and spurred on this free superstitious +horse, that he runs himself blind, and is an ass to carry burdens. They +have so amplified Peter's patrimony, that from a poor bishop, he is become +<span lang="la">Rex Regum, Dominus dominantium</span>, a demigod, as his canonists make him +(Felinus and the rest), above God himself. And for his wealth and <a href="#note6417">[6417]</a> +temporalities, is not inferior to many kings: <a href="#note6418">[6418]</a>his cardinals, princes' +companions; and in every kingdom almost, abbots, priors, monks, friars, +&c., and his clergy, have engrossed a <a href="#note6419">[6419]</a>third part, half, in some places +all, into their hands. Three princes, electors in Germany, bishops; besides +Magdeburg, Spire, Saltsburg, Breme, Bamberg, &c. In France, as Bodine <span class="cite">lib. +de repub.</span> gives us to understand, their revenues are 12,300,000 livres; +and of twelve parts of the revenues in France, the church possesseth seven. +The Jesuits, a new sect, begun in this age, have, as <a href="#note6420">[6420]</a>Middendorpius and +<a href="#note6421">[6421]</a>Pelargus reckon up, three or four hundred colleges in Europe, and more +revenues than many princes. In France, as Arnoldus proves, in thirty years +they have got <span lang="la">bis centum librarum millia annua</span>, 200,000<i>l</i>. I say nothing +of the rest of their orders. We have had in England, as Armachanus +demonstrates, above 30,000 friars at once, and as <a href="#note6422">[6422]</a>Speed collects out of +Leland and others, almost 600 religious houses, and near 200,000<i>l.</i> in +revenues of the old rent belonging to them, besides images of gold, silver, +plate, furniture, goods and ornaments, as <a href="#note6423">[6423]</a>Weever calculates, and +esteems them at the dissolution of abbeys, worth a million of gold. How +many towns in every kingdom hath superstition enriched? What a deal of +money by musty relics, images, idolatry, have their mass-priests engrossed, +and what sums have they scraped by their other tricks! Loretto in Italy, +Walsingham in England, in those days. <span lang="la">Ubi omnia auro nitent</span>, “where +everything shines with gold,” saith Erasmus, St. Thomas's shrine, &c., may +witness. <a href="#note6424">[6424]</a>Delphos so renowned of old in Greece for Apollo's oracle, +<span lang="la">Delos commune conciliabulum et emporium sola religions manitum</span>; Dodona, +whose fame and wealth were sustained by religion, were not so rich, so +famous. If they can get but a relic of some saint, the Virgin Mary's +picture, idols or the like, that city is for ever made, it needs no other +maintenance. Now if any of these their impostures or juggling tricks be +controverted, or called in question: if a magnanimous or zealous Luther, an +heroical Luther, as <a href="#note6425">[6425]</a>Dithmarus Calls him, dare touch the monks' +bellies, all is in a combustion, all is in an uproar: Demetrius and his +associates are ready to pull him in pieces, to keep up their trades, <a href="#note6426">[6426]</a> +“Great is Diana of the Ephesians:” with a mighty shout of two hours long +they will roar and not be pacified. + +<p>Now for their authority, what by auricular confession, satisfaction, +penance, Peter's keys, thunderings, excommunications, &c., roaring bulls, +this high priest of Rome, shaking his Gorgon's head, hath so terrified the +soul of many a silly man, insulted over majesty itself, and swaggered +generally over all Europe for many ages, and still doth to some, holding +them as yet in slavish subjection, as never tyrannising Spaniards did by +their poor Negroes, or Turks by their galley-slaves. <a href="#note6427">[6427]</a>“The bishop of +Rome” (saith Stapleton, a parasite of his, <span class="cite">de mag. Eccles. lib. 2. cap. +1.</span>) “hath done that without arms, which those Roman emperors could never +achieve with forty legions of soldiers,” deposed kings, and crowned them +again with his foot, made friends, and corrected at his pleasure, &c. <a href="#note6428">[6428]</a> +“'Tis a wonder,” saith Machiavel, <span class="cite">Florentinae, his. lib. 1.</span> “what slavery +King Henry II. endured for the death of Thomas a Beckett, what things he +was enjoined by the Pope, and how he submitted himself to do that which in +our times a private man would not endure,” and all through superstition. +<a href="#note6429">[6429]</a>Henry IV. disposed of his empire, stood barefooted with his wife at +the gates of Canossus. <a href="#note6430">[6430]</a>Frederic the Emperor was trodden on by +Alexander III., another held Adrian's stirrup, King John kissed the knees +of Pandulphos the Pope's legate, See. What made so many thousand Christians +travel from France, Britain, &c., into the Holy Land, spend such huge sums +of money, go a pilgrimage so familiarly to Jerusalem, to creep and crouch, +but slavish superstition? What makes them so freely venture their lives, to +leave their native countries, to go seek martyrdom in the Indies, but +superstition? to be assassins, to meet death, murder kings, but a false +persuasion of merit, of canonical or blind obedience which they instil into +them, and animate them by strange illusions, hope of being martyrs and +saints: such pretty feats can the devil work by priests, and so well for +their own advantage can they play their parts. And if it were not yet +enough, by priests and politicians to delude mankind, and crucify the souls +of men, he hath more actors in his tragedy, more irons in the fire, another +scene of heretics, factious, ambitious wits, insolent spirits, schismatics, +impostors, false prophets, blind guides, that out of pride, singularity, +vainglory, blind zeal, cause much more madness yet, set all in an uproar +by their new doctrines, paradoxes, figments, crotchets, make new divisions, +subdivisions, new sects, oppose one superstition to another, one kingdom to +another, commit prince and subjects, brother against brother, father +against son, to the ruin and destruction of a commonwealth, to the +disturbance of peace, and to make a general confusion of all estates. How +did those Arians rage of old? how many did they circumvent? Those +Pelagians, Manichees, &c., their names alone would make a just volume. How +many silly souls have impostors still deluded, drawn away, and quite +alienated from Christ! Lucian's Alexander Simon Magus, whose statue was to +be seen and adored in Rome, saith Justin Martyr, <span lang="la">Simoni deo sancto</span>, &c., +after his decease. <a href="#note6431">[6431]</a>Apollonius Tianaeus, Cynops, Eumo, who by +counterfeiting some new ceremonies and juggling tricks of that Dea Syria, +by spitting fire, and the like, got an army together of 40,000 men, and did +much harm: with <span lang="la">Eudo de stellis</span>, of whom Nubrigensis speaks, <span class="cite">lib. 1. +cap. 19.</span> that in King Stephen's days imitated most of Christ's miracles, +fed I know not how many people in the wilderness, and built castles in the +air, &c., to the seducing of multitudes of poor souls. In Franconia, 1476, +a base illiterate fellow took upon him to be a prophet, and preach, John +Beheim by name, a neatherd at Nicholhausen, he seduced 30,000 persons, and +was taken by the commonalty to be a most holy man, come from heaven. <a href="#note6432">[6432]</a> +“Tradesmen left their shops, women their distaffs, servants ran from their +masters, children from their parents, scholars left their tutors, all to +hear him, some for novelty, some for zeal. He was burnt at last by the +Bishop of Wartzburg, and so he and his heresy vanished together.” How many +such impostors, false prophets, have lived in every king's reign? what +chronicles will not afford such examples? that as so many <span lang="la">ignes fatui</span>, +have led men out of the way, terrified some, deluded others, that are apt +to be carried about by the blast of every wind, a rude inconstant +multitude, a silly company of poor souls, that follow all, and are +cluttered together like so many pebbles in a tide. What prodigious follies, +madness, vexations, persecutions, absurdities, impossibilities, these +impostors, heretics, &c., have thrust upon the world, what strange effects +shall be shown in the symptoms. + +<p>Now the means by which, or advantages the devil and his infernal ministers +take, so to delude and disquiet the world with such idle ceremonies, false +doctrines, superstitious fopperies, are from themselves, innate fear, +ignorance, simplicity, hope and fear, those two battering cannons and +principal engines, with their objects, reward and punishment, purgatory, +<span lang="la">Limbus Patrum</span>, &c. which now more than ever tyrannise; <a href="#note6433">[6433]</a>“for what +province is free from atheism, superstition, idolatry, schism, heresy, +impiety, their factors and followers?” thence they proceed, and from that +same decayed image of God, which is yet remaining in us. +<div class="poem" lang="la"> +<div class="line"><a href="#note6434">[6434]</a>Os homini sublime dedit, coelumque tueri</div> +<div class="line">Jussit.———</div> +</div> +Our own conscience doth dictate so much unto us, we know there is a God and +nature doth inform us; <span lang="la">Nulla gens tam barbara</span> (saith Tully) <span lang="la">cui non +insideat haec persuasio Deum esse; sed nec Scytha, nec Groecus, nec Persa, +nec Hyperboreus dissentiet</span> (as Maximus Tyrius the Platonist <span class="cite">ser. 1.</span> +farther adds) <span lang="la">nec continentis nec insularum habitator</span>, let him dwell +where he will, in what coast soever, there is no nation so barbarous that +is not persuaded there is a God. It is a wonder to read of that infinite +superstition amongst the Indians in this kind, of their tenets in America, +<span lang="la">pro suo quisque libitu varias res venerabantur superstitiose, plantas, +animalia, montes, &c. omne quod amabant aut horrebant</span> (some few places +excepted as he grants, that had no God at all). So “the heavens declare the +glory of God, and the firmament declares his handy work,” <span class="bibcite">Psalm xix.</span> “Every +creature will evince it;” <span lang="la">Praesentemque refert quaelibet herba deum. +Nolentes sciunt, fatentur inviti</span>, as the said Tyrius proceeds, will or +nill, they must acknowledge it. The philosophers, Socrates, Plato, +Plotinus, Pythagoras, Trismegistus, Seneca, Epictetus, those Magi, Druids, +&c. went as far as they could by the light of nature; <a href="#note6435">[6435]</a><span lang="la">multa praeclara, +de natura Dei seripta reliquerunt</span>, “writ many things well of the nature of +God, but they had but a confused light, a glimpse,” +<div class="poem" lang="la"> +<div class="line"><a href="#note6436">[6436]</a>Quale per incertam lunam sub luce maligna</div> +<div class="line">Est iter in sylvis,———</div> +</div> +“as he that walks by moonshine in a wood,” they groped in the dark; they +had a gross knowledge, as he in Euripides, <span lang="la">O Deus quicquid es, sive +coelum, sive terra, sive aliud quid</span>, and that of Aristotle, <span lang="la">Ens entium +miserere mei.</span> And so of the immortality of the soul, and future happiness. +<span lang="la">Immortalitatem animae</span> (saith Hierom) <span lang="la">Pythagoras somniavit, Democritus non +credidit in consolalionem damnationis suae Socrates in carcere disputavit; +Indus, Persa, Cothus, &c. Philosophantur.</span> So some said this, some that, as +they conceived themselves, which the devil perceiving, led them farther out +(as <a href="#note6437">[6437]</a>Lemnius observes) and made them worship him as their God with +stocks and stones, and torture themselves to their own destruction, as he +thought fit himself, inspired his priests and ministers with lies and +fictions to prosecute the same, which they for their own ends were as +willing to undergo, taking advantage of their simplicity, fear and +ignorance. For the common people are as a flock of sheep, a rude, +illiterate rout, void many times of common sense, a mere beast, <span lang="la">bellua +multorum capitum</span>, will go whithersoever they are led: as you lead a ram +over a gap by the horns, all the rest will follow, <a href="#note6438">[6438]</a><span lang="la">Non qua eundum, +sed qua itur</span>, they will do as they see others do, and as their prince will +have them, let him be of what religion he will, they are for him. Now for +those idolaters, Maxentius and Licinius, then for Constantine a Christian. +<a href="#note6439">[6439]</a><span lang="la">Qui Christum negant male pereant, acclamatum est Decies</span>, for two +hours' space; <span lang="la">qui Christum non colunt, Augusti inimici sunt, acclamatum +est ter decies</span>; and by and by idolaters again under that Apostate +Julianus; all Arians under Constantius, good Catholics again under +Jovinianus, “And little difference there is between the discretion of men +and children in this case, especially of old folks and women,” as <a href="#note6440">[6440]</a> +Cardan discourseth, “when, as they are tossed with fear and superstition, +and with other men's folly and dishonesty.” So that I may say their +ignorance is a cause of their superstition, a symptom, and madness itself: +<span lang="la">Supplicii causa est, sappliciumque sui.</span> Their own fear, folly, stupidity, +to be deplored lethargy, is that which gives occasion to the other, and +pulls these miseries on their own heads. For in all these religions and +superstitions, amongst our idolaters, you shall find that the parties first +affected, are silly, rude, ignorant people, old folks, that are naturally +prone to superstition, weak women, or some poor, rude, illiterate persons, +that are apt to be wrought upon, and gulled in this kind, prone without +either examination or due consideration (for they take up religion a trust, +as at mercers' they do their wares) to believe anything. And the best means +they have to broach first, or to maintain it when they have done, is to +keep them still in ignorance: for “ignorance is the mother of devotion,” as +all the world knows, and these times can amply witness. This hath been the +devil's practice, and his infernal ministers in all ages; not as our +Saviour by a few silly fishermen, to confound the wisdom of the world, to +save publicans and sinners, but to make advantage of their ignorance, to +convert them and their associates; and that they may better effect what +they intend, they begin, as I say, with poor, <a href="#note6441">[6441]</a>stupid, illiterate +persons. So Mahomet did when he published his Alcoran, which is a piece of +work (saith <a href="#note6442">[6442]</a>Bredenbachius) “full of nonsense, barbarism, confusion, +without rhyme, reason, or any good composition, first published to a +company of rude rustics, hog-rubbers, that had no discretion, judgment, +art, or understanding, and is so still maintained.” For it is a part of +their policy to let no man comment, dare to dispute or call in question to +this day any part of it, be it never so absurd, incredible, ridiculous, +fabulous as it is, must be believed <span lang="la">implicite</span>, upon pain of death no man +must dare to contradict it, “God and the emperor, &c.” What else do our +papists, but by keeping the people in ignorance vent and broach all their +new ceremonies and traditions, when they conceal the scripture, read it in +Latin, and to some few alone, feeding the slavish people in the meantime +with tales out of legends, and such like fabulous narrations? Whom do they +begin with but collapsed ladies, some few tradesmen, superstitious old +folks, illiterate persons, weak women, discontent, rude, silly companions, +or sooner circumvent? So do all our schismatics and heretics. Marcus and +Valentinian heretics, in <a href="#note6443">[6443]</a>Irenaeus, seduced first I know not how many +women, and made them believe they were prophets. <a href="#note6444">[6444]</a>Friar Cornelius of +Dort seduced a company of silly women. What are all our Anabaptists, +Brownists, Barrowists, familists, but a company of rude, illiterate, +capricious, base fellows? What are most of our papists, but stupid, +ignorant and blind bayards? how should they otherwise be, when as they are +brought up and kept still in darkness? <a href="#note6445">[6445]</a>“If their pastors” (saith +Lavater) “have done their duties, and instructed their flocks as they ought, +in the principles of Christian religion, or had not forbidden them the +reading of scriptures, they had not been as they are.” But being so misled +all their lives in superstition, and carried hoodwinked like hawks, how can +they prove otherwise than blind idiots, and superstitious asses? what else +shall we expect at their hands? Neither is it sufficient to keep them +blind, and in Cimmerian darkness, but withal, as a schoolmaster doth by his +boys, to make them follow their books, sometimes by good hope, promises and +encouragements, but most of all by fear, strict discipline, severity, +threats and punishment, do they collogue and soothe up their silly +auditors, and so bring them into a fools' paradise. <span lang="la">Rex eris aiunt, si +recte facies</span>, do well, thou shalt be crowned; but for the most part by +threats, terrors, and affrights, they tyrannise and terrify their +distressed souls: knowing that fear alone is the sole and only means to +keep men in obedience, according to that hemistichium of Petronius, <span lang="la">primus +in orbe deos fecit timor</span>, the fear of some divine and supreme powers, +keeps men in obedience, makes the people do their duties: they play upon +their consciences; <a href="#note6446">[6446]</a>which was practised of old in Egypt by their +priests; when there was an eclipse, they made the people believe God was +angry, great miseries were to come; they take all opportunities of natural +causes, to delude the people's senses, and with fearful tales out of +purgatory, feigned apparitions, earthquakes in Japonia or China, tragical +examples of devils, possessions, obsessions, false miracles, counterfeit +visions, &c. They do so insult over and restrain them, never hoby so dared +a lark, that they will not <a href="#note6447">[6447]</a>offend the least tradition, tread, or +scarce look awry: <span lang="la">Deus bone</span> (<a href="#note6448">[6448]</a>Lavater exclaims) <span lang="la">quot hoc commentum +de purgatorio misere afflixit!</span> good God, how many men have been miserably +afflicted by this fiction of purgatory! + +<p>To these advantages of hope and fear, ignorance and simplicity, he hath +several engines, traps, devices, to batter and enthral, omitting no +opportunities, according to men's several inclinations, abilities, to +circumvent and humour them, to maintain his superstitions, sometimes to +stupefy, besot them: sometimes again by oppositions, factions, to set all +at odds and in an uproar; sometimes he infects one man, and makes him a +principal agent; sometimes whole cities, countries. If of meaner sort, by +stupidity, canonical obedience, blind zeal, &c. If of better note, by +pride, ambition, popularity, vainglory. If of the clergy and more eminent, +of better parts than the rest, more learned, eloquent, he puffs them up +with a vain conceit of their own worth, <span lang="la">scientia inflati</span>, they begin to +swell, and scorn all the world in respect of themselves, and thereupon turn +heretics, schismatics, broach new doctrines, frame new crotchets and the +like; or else out of too much learning become mad, or out of curiosity they +will search into God's secrets, and eat of the forbidden fruit; or out of +presumption of their holiness and good gifts, inspirations, become +prophets, enthusiasts, and what not? Or else if they be displeased, +discontent, and have not (as they suppose) preferment to their worth, have +some disgrace, repulse, neglected, or not esteemed as they fondly value +themselves, or out of emulation, they begin presently to rage and rave, +<span lang="la">coelum terrae, miscent</span>, they become so impatient in an instant, that a +whole kingdom cannot contain them, they will set all in a combustion, all +at variance, to be revenged of their adversaries. <a href="#note6449">[6449]</a>Donatus, when he saw +Cecilianus preferred before him in the bishopric of Carthage, turned +heretic, and so did Arian, because Alexander was advanced: we have examples +at home, and too many experiments of such persons. If they be laymen of +better note, the same engines of pride, ambition, emulation and jealousy, +take place, they will be gods themselves: <a href="#note6450">[6450]</a>Alexander in India, after +his victories, became so insolent, he would be adored for a god: and those +Roman emperors came to that height of madness, they must have temples built +to them, sacrifices to their deities, Divus Augustus, D. Claudius, D. +Adrianus: <a href="#note6451">[6451]</a>Heliogabalus, “put out that vestal fire at Rome, expelled +the virgins, and banished all other religions all over the world, and would +be the sole God himself.” Our Turks, China kings, great Chams, and Mogors +do little less, assuming divine and bombast titles to themselves; the +meaner sort are too credulous, and led with blind zeal, blind obedience, to +prosecute and maintain whatsoever their sottish leaders shall propose, what +they in pride and singularity, revenge, vainglory, ambition, spleen, for +gain, shall rashly maintain and broach, their disciples make a matter of +conscience, of hell and damnation, if they do it not, and will rather +forsake wives, children, house and home, lands, goods, fortunes, life +itself, than omit or abjure the least tittle of it, and to advance the +common cause, undergo any miseries, turn traitors, assassins, +pseudomartyrs, with full assurance and hope of reward in that other world, +that they shall certainly merit by it, win heaven, be canonised for saints. + +<p>Now when they are truly possessed with blind zeal, and misled with +superstition, he hath many other baits to inveigle and infatuate them +farther yet, to make them quite mortified and mad, and that under colour of +perfection, to merit by penance, going woolward, whipping, alms, fastings, +&c. An. 1320. there was a sect of <a href="#note6452">[6452]</a>whippers in Germany, that, to the +astonishment of the beholders, lashed, and cruelly tortured themselves. I +could give many other instances of each particular. But these works so done +are meritorious, <span lang="la">ex opere operato, ex condigno</span>, for themselves and +others, to make them macerate and consume their bodies, <span lang="la">specie virtutis et +umbra</span>, those evangelical counsels are propounded, as our pseudo-Catholics +call them, canonical obedience, wilful poverty, <a href="#note6453">[6453]</a>vows of chastity, +monkery, and a solitary life, which extend almost to all religions and +superstitions, to Turks, Chinese, Gentiles, Abyssinians, Greeks, Latins, +and all countries. Amongst the rest, fasting, contemplation, solitariness, +are as it were certain rams by which the devil doth batter and work upon +the strongest constitutions. <span lang="la">Nonnulli</span> (saith Peter Forestus) <span lang="la">ob longas +inedias, studia et meditationes coelestes, de rebus sacris et religione +semper agitant</span>, by fasting overmuch, and divine meditations, are overcome. +Not that fasting is a thing of itself to be discommended, for it is an +excellent means to keep the body in subjection, a preparative to devotion, +the physic of the soul, by which chaste thoughts are engendered, true zeal, +a divine spirit, whence wholesome counsels do proceed, concupiscence is +restrained, vicious and predominant lusts and humours are expelled. The +fathers are very much in commendation of it, and, as Calvin notes, +“sometimes immoderate. <a href="#note6454">[6454]</a>The mother of health, key of heaven, a +spiritual wing to arear us, the chariot of the Holy Ghost, banner of +faith,” &c. And 'tis true they say of it, if it be moderately and +seasonably used, by such parties as Moses, Elias, Daniel, Christ, and his +<a href="#note6455">[6455]</a>apostles made use of it; but when by this means they will +supererogate, and as <a href="#note6456">[6456]</a>Erasmus well taxeth, <span lang="la">Coelum non sufficere putant +suis meritis.</span> Heaven is too small a reward for it; they make choice of +times and meats, buy and sell their merits, attribute more to them than to +the ten Commandments, and count it a greater sin to eat meat in Lent, than +to kill a man, and as one sayeth, <span lang="la">Plus respiciunt assum piscem, quam +Christum crucifixum, plus salmonem quam Solomonem, quibus in ore Christus, +Epicurus in corde</span>, “pay more respect to a broiled fish than to Christ +crucified, more regard to salmon than to Solomon, have Christ on their +lips, but Epicurus in their hearts,” when some counterfeit, and some +attribute more to such works of theirs than to Christ's death and passion; +the devil sets in a foot, strangely deludes them, and by that means makes +them to overthrow the temperature of their bodies, and hazard their souls. +Never any strange illusions of devils amongst hermits, anchorites, never +any visions, phantasms, apparitions, enthusiasms, prophets, any +revelations, but immoderate fasting, bad diet, sickness, melancholy, +solitariness, or some such things, were the precedent causes, the +forerunners or concomitants of them. The best opportunity and sole occasion +the devil takes to delude them. Marcilius Cognatus, <span class="cite">lib. 1. cont. cap. +7.</span> hath many stories to this purpose, of such as after long fasting have +been seduced by devils; and <a href="#note6457">[6457]</a>“'tis a miraculous thing to relate” (as +Cardan writes) “what strange accidents proceed from fasting; dreams, +superstition, contempt of torments, desire of death, prophecies, paradoxes, +madness; fasting naturally prepares men to these things.” Monks, +anchorites, and the like, after much emptiness, become melancholy, +vertiginous, they think they hear strange noises, confer with hobgoblins, +devils, rivel up their bodies, <span lang="la">et dum hostem insequimur</span>, saith Gregory, +<span lang="la">civem quem diligimus, trucidamus</span>, they become bare skeletons, skin and +bones; <span lang="la">Carnibus abstinentes proprias carnes devorant, ut nil praeter cutem +et ossa sit reliquum.</span> Hilarion, as <a href="#note6458">[6458]</a>Hierome reports in his life, and +Athanasius of Antonius, was so bare with fasting, “that the skin did scarce +stick to the bones; for want of vapours he could not sleep, and for want of +sleep became idleheaded, heard every night infants cry, oxen low, wolves +howl, lions roar” (as he thought), “clattering of chains, strange voices, and +the like illusions of devils.” Such symptoms are common to those that fast +long, are solitary, given to contemplation, overmuch solitariness and +meditation. Not that these things (as I said of fasting) are to be +discommended of themselves, but very behoveful in some cases and good: +sobriety and contemplation join our souls to God, as that heathen +<a href="#note6459">[6459]</a>Porphyry can tell us. <a href="#note6460">[6460]</a>“Ecstasy is a taste of future happiness, by +which we are united unto God, a divine melancholy, a spiritual wing,” +Bonaventure terms it, to lift us up to heaven; but as it is abused, a mere +dotage, madness, a cause and symptom of religious melancholy. <a href="#note6461">[6461]</a>“If you +shall at any time see” (saith Guianerius) “a religious person +over-superstitious, too solitary, or much given to fasting, that man will +certainly be melancholy, thou mayst boldly say it, he will be so.” P. +Forestus hath almost the same words, and <a href="#note6462">[6462]</a>Cardan <span class="cite">subtil, lib. 18. et +cap. 40. lib. 8. de rerum varietate</span>, “solitariness, fasting, and that +melancholy humour, are the causes of all hermits' illusions.” Lavater, <span class="cite">de +spect. cap. 19. part. 1.</span> and <span class="cite">part. 1. cap. 10.</span> puts solitariness a +main cause of such spectrums and apparitions; none, saith he, so melancholy +as monks and hermits, the devil's hath melancholy; <a href="#note6463">[6463]</a>“none so subject to +visions and dotage in this kind, as such as live solitary lives, they hear +and act strange things in their dotage.” <a href="#note6464">[6464]</a>Polydore Virgil, <span class="cite">lib. 2. +prodigiis</span>, “holds that those prophecies and monks' revelations? nuns, +dreams, which they suppose come from God, to proceed wholly <span lang="la">ab instinctu +daemonum</span>, by the devil's means;” and so those enthusiasts, Anabaptists, +pseudoprophets from the same cause. <a href="#note6465">[6465]</a>Fracastorius, <span class="cite">lib. 2. de +intellect</span>, will have all your pythonesses, sibyls, and pseudoprophets to +be mere melancholy, so doth Wierus prove, <span class="cite">lib. 1. cap. 8. et l. 3. +cap. 7.</span> and Arculanus in 9 Rhasis, that melancholy is a sole cause, and +the devil together, with fasting and solitariness, of such sibylline +prophecies, if there were ever such, which with <a href="#note6466">[6466]</a>Casaubon and others I +justly except at; for it is not likely that the Spirit of God should ever +reveal such manifest revelations and predictions of Christ, to those +Pythonissae witches, Apollo's priests, the devil's ministers, (they were no +better) and conceal them from his own prophets; for these sibyls set down +all particular circumstances of Christ's coming, and many other future +accidents far more perspicuous and plain than ever any prophet did. But, +howsoever, there be no Phaebades or sibyls, I am assured there be other +enthusiasts, prophets, <span lang="la">dii Fatidici</span>, Magi, (of which read Jo. Boissardus, +who hath laboriously collected them into a great <a href="#note6467">[6467]</a>volume of late, with +elegant pictures, and epitomised their lives) &c., ever have been in all +ages, and still proceeding from those causes, <a href="#note6468">[6468]</a><span lang="la">qui visiones suas +enarrant, somniant futura, prophetisant, et ejusmodi deliriis agitati, +Spiritum Sanctum sibi communicari putant</span>. That which is written of Saint +Francis' five wounds, and other such monastical effects, of him and others, +may justly be referred to this our melancholy; and that which Matthew Paris +relates of the <a href="#note6469">[6469]</a>monk of Evesham, who saw heaven and hell in a vision; of +<a href="#note6470">[6470]</a>Sir Owen, that went down into Saint Patrick's purgatory in King +Stephen's days, and saw as much; Walsingham of him that showed as much by +Saint Julian. Beda, <span class="cite">lib. 5. cap. 13. 14. 15. et 20.</span> reports of King +Sebba, <span class="cite">lib. 4. cap. 11. eccles. hist.</span> that saw strange <a href="#note6471">[6471]</a>visions; +and Stumphius Helvet Cornic, a cobbler of Basle, that beheld rare +apparitions at Augsburg, <a href="#note6472">[6472]</a>in Germany. Alexander ab Alexandro, <span class="cite">gen. +dier. lib. 6. cap. 21.</span> of an enthusiastical prisoner, (all out as +probable as that of Eris Armenius, in Plato's tenth dialogue <span class="cite">de Repub.</span> +that revived again ten days after he was killed in a battle, and told +strange wonders, like those tales Ulysses related to Alcinous in Homer, or +Lucian's <span lang="la">vera historia</span> itself) was still after much solitariness, +fasting, or long sickness, when their brains were addled, and their bellies +as empty of meat as their heads of wit. Florilegus hath many such examples, +<span class="cite">fol. 191.</span> one of Saint Gultlake of Crowald that fought with devils, but +still after long fasting, overmuch solitariness, <a href="#note6473">[6473]</a>the devil persuaded +him therefore to fast, as Moses and Elias did, the better to delude him. +<a href="#note6474">[6474]</a>In the same author is recorded Carolus Magnus vision <i>an.</i> 185. or +ecstasies, wherein he saw heaven and hell after much fasting and +meditation. So did the devil of old with Apollo's priests. Amphiaraus and +his fellows, those Egyptians, still enjoin long fasting before he would +give any oracles, <span lang="la">triduum a cibo et vino abstinerent</span>, <a href="#note6475">[6475]</a>before they +gave any answers, as Volateran <span class="cite">lib. 13. cap. 4.</span> records, and Strabo +<span class="cite">Geog. lib. 14.</span> describes Charon's den, in the way between Tralles and +Nissum, whither the priests led sick and fanatic men: but nothing performed +without long fasting, no good to be done. That scoffing <a href="#note6476">[6476]</a>Lucian conducts +his Menippus to hell by the directions of that Chaldean Mithrobarzanes, but +after long fasting, and such like idle preparation. Which the Jesuits right +well perceiving of what force this fasting and solitary meditation is, to +alter men's minds, when they would make a man mad, ravish him, improve him +beyond himself, to undertake some great business of moment, to kill a king, +or the like, <a href="#note6477">[6477]</a>they bring him into a melancholy dark chamber, where he +shall see no light for many days together, no company, little meat, ghastly +pictures of devils all about him, and leave him to lie as he will himself, +on the bare floor in this chamber of meditation, as they call it, on his +back, side, belly, till by this strange usage they make him quite mad and +beside himself. And then after some ten days, as they find him animated and +resolved, they make use of him. The devil hath many such factors, many such +engines, which what effect they produce, you shall hear in the following +symptoms. +</div> +<div class="subsection"> +<h4><a name="3.4.1.3"></a>SUBSECT. III.—<i>Symptoms general, love to their own sect, hate of all other religions, obstinacy, peevishness, ready to undergo any danger or cross for it; Martyrs, blind zeal, blind obedience, fastings, vows, belief of incredibilities, impossibilities: Particular of Gentiles, Mahometans, Jews, Christians; and in them, heretics old, and new, schismatics, schoolmen, prophets, enthusiasts, &c.</i></h4> + +<p><span lang="la">Fleat Heraclitus, an rideat Democritus</span>? in attempting to speak of these +symptoms, shall I laugh with Democritus, or weep with Heraclitus? they are +so ridiculous and absurd on the one side, so lamentable and tragical on the +other: a mixed scene offers itself, so full of errors and a promiscuous +variety of objects, that I know not in what strain to represent it. When I +think of the Turkish paradise, those Jewish fables, and pontifical rites, +those pagan superstitions, their sacrifices, and ceremonies, as to make +images of all matter, and adore them when they have done, to see them, kiss +the pyx, creep to the cross, &c. I cannot choose but laugh with Democritus: +but when I see them whip and torture themselves, grind their souls for toys +and trifles, desperate, and now ready to die, I cannot but weep with +Heraclitus. When I see a priest say mass, with all those apish gestures, +murmurings, &c. read the customs of the Jews' synagogue, or Mahometa +Meschites, I must needs <a href="#note6478">[6478]</a>laugh at their folly, <span lang="la">risum teneatis amici</span>? +but when I see them make matters of conscience of such toys and trifles, to +adore the devil, to endanger their souls, to offer their children to their +idols, &c. I must needs condole their misery. When I see two superstitious +orders contend <span lang="la">pro aris et focis</span>, with such have and hold, <span lang="la">de lana, +caprina</span>, some write such great volumes to no purpose, take so much pains +to so small effect, their satires, invectives, apologies, dull and gross +fictions; when I see grave learned men rail and scold like butter-women, +methinks 'tis pretty sport, and fit <a href="#note6479">[6479]</a>for Calphurnius and Democritus to +laugh at. But when I see so much blood spilt, so many murders and +massacres, so many cruel battles fought, &c. 'tis a fitter subject for +Heraclitus to lament. <a href="#note6480">[6480]</a>As Merlin when he sat by the lake side with +Vortigern, and had seen the white and red dragon fight, before he began to +interpret or to speak, <span lang="la">in fletum prorupit</span>, fell a weeping, and then +proceeded to declare to the king what it meant. I should first pity and +bewail this misery of human kind with some passionate preface, wishing mine +eyes a fountain of tears, as Jeremiah did, and then to my task. For it is +that great torture, that infernal plague of mortal men, <span lang="la">omnium pestium +pestilentissima superstitio</span>, and able of itself alone to stand in +opposition to all other plagues, miseries and calamities whatsoever; far +more cruel, more pestiferous, more grievous, more general, more violent, of +a greater extent. Other fears and sorrows, grievances of body and mind, are +troublesome for the time; but this is for ever, eternal damnation, hell +itself, a plague, a fire: an inundation hurts one province alone, and the +loss may be recovered; but this superstition involves all the world almost, +and can never be remedied. Sickness and sorrows come and go, but a +superstitious soul hath no rest; <a href="#note6481">[6481]</a><span lang="la">superstitione imbutus animus nunquam +quietus esse potest</span>, no peace, no quietness. True religion and +superstition are quite opposite, <span lang="la">longe diversa carnificina et pietas</span>, as +Lactantius describes, the one erects, the other dejects; <span lang="la">illorum pietas, +mera impietus</span>; the one is an easy yoke, the other an intolerable burden, +an absolute tyranny; the one a sure anchor, a haven; the other a +tempestuous ocean; the one makes, the other mars; the one is wisdom, the +other is folly, madness, indiscretion; the one unfeigned, the other a +counterfeit; the one a diligent observer, the other an ape; one leads +to heaven, the other to hell. But these differences will more evidently +appear by their particular symptoms. What religion is, and of what parts it +doth consist, every catechism will tell you, what symptoms it hath, and +what effects it produceth: but for their superstitions, no tongue can tell +them, no pen express, they are so many, so diverse, so uncertain, so +inconstant, and so different from themselves. <span lang="la">Tot mundi superstitiones +quot coelo stellae</span>, one saith, there be as many superstitions in the world, +as there be stars in heaven, or devils themselves that are the first +founders of them: with such ridiculous, absurd symptoms and signs, so many +several rites, ceremonies, torments and vexations accompanying, as may well +express and beseem the devil to be the author and maintainer of them. I +will only point at some of them, <span lang="la">ex ungue leonem</span> guess at the rest, and +those of the chief kinds of superstition, which beside us Christians now +domineer and crucify the world, Gentiles, Mahometans, Jews, &c. + +<p>Of these symptoms some be general, some particular to each private sect: +general to all, are, an extraordinary love and affection they bear and show +to such as are of their own sect, and more than Vatinian hate to such as +are opposite in religion, as they call it, or disagree from them in their +superstitious rites, blind zeal, (which is as much a symptom as a cause,) +vain fears, blind obedience, needless works, incredibilities, +impossibilities, monstrous rites and ceremonies, wilfulness, blindness, +obstinacy, &c. For the first, which is love and hate, as <a href="#note6482">[6482]</a>Montanus +saith, <span lang="la">nulla firmior amicitia quam quae contrahitur hinc; nulla discordia +major, quam quae a religione fit</span>; no greater concord, no greater discord +than that which proceeds from religion, it is incredible to relate, did not +our daily experience evince it, what factions, <span lang="la">quam teterrimae factiones</span>, +(as <a href="#note6483">[6483]</a>Rich. Dinoth writes) have been of late for matters of religion in +France, and what hurlyburlies all over Europe for these many years. <span lang="la">Nihil +est quod tam impotentur rapiat homines, quam suscepta de salute opinio; +siquidem pro ea omnes gentes corpora et animas devovere solent, et +arctissimo necessitudinis vinculo se invicem colligare.</span> We are all +brethren in Christ, servants of one Lord, members of one body, and +therefore are or should be at least dearly beloved, inseparably allied in +the greatest bond of love and familiarity, united partakers not only of the +same cross, but coadjutors, comforters, helpers, at all times, upon all +occasions: as they did in the primitive church, <span class="bibcite">Acts the 5.</span> they sold +their patrimonies, and laid them at the apostles' feet, and many such +memorable examples of mutual love we have had under the ten general +persecutions, many since. Examples on the other side of discord none like, +as our Saviour saith, he came therefore into the world to set father +against son, &c. In imitation of whom the devil belike (<a href="#note6484">[6484]</a><span lang="la">nam +superstitio irrepsit verae religionis imitatrix</span>, superstition is still +religion's ape, as in all other things, so in this) doth so combine and +glue together his superstitious followers in love and affection, that they +will live and die together: and what an innate hatred hath he still +inspired to any other superstition opposite? How those old Romans were +affected, those ten persecutions may be a witness, and that cruel +executioner in Eusebius, <span lang="la">aut lita aut morere</span>, sacrifice or die. No +greater hate, more continuate, bitter faction, wars, persecution in all +ages, than for matters of religion, no such feral opposition, father +against son, mother against daughter, husband against wife, city against +city, kingdom against kingdom: as of old at Tentira and Combos: +<div class="poem" lang="la"> +<div class="line"><a href="#note6485">[6485]</a>Immortale odium, et nunquam sanabile vulnus,</div> +<div class="line">Inde furor vulgo, quod numina vicinorum</div> +<div class="line">Odit uterque locus, quum solos credit habendos</div> +<div class="line">Esse deos quos ipse colat.———</div> +</div> +<div class="poem"> +<div class="line">Immortal hate it breeds, a wound past cure,</div> +<div class="line">And fury to the commons still to endure:</div> +<div class="line">Because one city t' other's gods as vain</div> +<div class="line">Deride, and his alone as good maintain.</div> +</div> +The Turks at this day count no better of us than of dogs, so they commonly +call us giaours, infidels, miscreants, make that their main quarrel and +cause of Christian persecution. If he will turn Turk, he shall be +entertained as a brother, and had in good esteem, a Mussulman or a +believer, which is a greater tie to them than any affinity or +consanguinity. The Jews stick together like so many burrs; but as for the +rest, whom they call Gentiles, they do hate and abhor, they cannot endure +their Messiah should be a common saviour to us all, and rather, as +<a href="#note6486">[6486]</a>Luther writes, “than they that now scoff at them, curse them, persecute +and revile them, shall be coheirs and brethren with them, or have any part +or fellowship with their Messiah, they would crucify their Messiah ten +times over, and God himself, his angels, and all his creatures, if it were +possible, though they endure a thousand hells for it.” Such is their malice +towards us. Now for Papists, what in a common cause, for the advancement of +their religion they will endure, our traitors and pseudo-Catholics will +declare unto us; and how bitter on the other side to their adversaries, how +violently bent, let those Marian times record, as those miserable +slaughters at Merindol and Cabriers, the Spanish inquisition, the Duke of +Alva's tyranny in the Low Countries, the French massacres and civil wars. +<a href="#note6487">[6487]</a><span lang="la">Tantum religio potuit suadere malorum</span>. “Such wickedness did +religion persuade.” Not there only, but all over Europe, we read of bloody +battles, racks and wheels, seditions, factions, oppositions. +<div class="poem" lang="la"> +<div class="line"><a href="#note6488">[6488]</a>———obvia signis</div> +<div class="line">Signa, pares aquilas, et pila minantia pilis,</div> +</div> +Invectives and contentions. They had rather shake hands with a Jew, Turk, +or, as the Spaniards do, suffer Moors to live amongst them, and Jews, than +Protestants; “my name” (saith <a href="#note6489">[6489]</a>Luther) “is more odious to them than any +thief or murderer.” So it is with all heretics and schismatics whatsoever: +and none so passionate, violent in their tenets, opinions, obstinate, +wilful, refractory, peevish, factious, singular and stiff in defence of +them; they do not only persecute and hate, but pity all other religions, +account them damned, blind, as if they alone were the true church, they are +the true heirs, have the fee-simple of heaven by a peculiar donation, 'tis +entailed on them and their posterities, their doctrine sound, <span lang="la">per funem +aureum de coelo delapsa doctrinci</span>, “let down from, heaven by a golden +rope,” they alone are to be saved, The Jews at this day are so +incomprehensibly proud and churlish, saith <a href="#note6490">[6490]</a>Luther, that <span lang="la">soli salvari, +soli domini terrarum salutari volunt.</span> And as <a href="#note6491">[6491]</a>Buxtorfius adds, “so +ignorant and self-willed withal, that amongst their most understanding +Rabbins you shall find nought but gross dotage, horrible hardness of heart, +and stupendous obstinacy, in all their actions, opinions, conversations: +and yet so zealous with all, that no man living can be more, and vindicate +themselves for the elect people of GOD.” 'Tis so with all other +superstitious sects, Mahometans, Gentiles in China, and Tartary: our +ignorant Papists, Anabaptists, Separatists, and peculiar churches of +Amsterdam, they alone, and none but they can be saved. <a href="#note6492">[6492]</a>“Zealous” (as +Paul saith, <span class="bibcite">Rom. x. 2.</span>) “without knowledge,” they will endure any misery, +any trouble, suffer and do that which the sunbeams will not endure to see, +<span lang="la">Religionis acti Furiis</span>, all extremities, losses and dangers, take any +pains, fast, pray, vow chastity, wilful poverty, forsake all and follow +their idols, die a thousand deaths as some Jews did to Pilate's soldiers, +in like case, <span lang="la">exertos praebentes jugulos, et manifeste prae se ferentes</span>, +(as Josephus hath it) <span lang="la">cariorem esse rita sibi legis patriae observationem</span>, +rather than abjure, or deny the least particle of that religion which their +fathers profess, and they themselves have been brought up in, be it never +so absurd, ridiculous, they will embrace it, and without farther inquiry or +examination of the truth, though it be prodigiously false, they will +believe it; they will take much more pains to go to hell, than we shall do +to heaven. Single out the most ignorant of them, convince his +understanding, show him his errors, grossness, and absurdities of his sect. +<span lang="la">Non persuadebis etiamsi persuaseris</span>, he will not be persuaded. As those +pagans told the Jesuits in Japona, <a href="#note6493">[6493]</a>they would do as their forefathers +have done: and with Ratholde the Frisian Prince, go to hell for company, if +most of their friends went thither: they will not be moved, no persuasion, +no torture can stir them. So that papists cannot brag of their vows, +poverty, obedience, orders, merits, martyrdoms, fastings, alms, good works, +pilgrimages: much and more than all this, I shall show you, is, and hath +been done by these superstitious Gentiles, Pagans, Idolaters and Jews: +their blind zeal and idolatrous superstition in all kinds is much at one; +little or no difference, and it is hard to say which is the greatest, which +is the grossest. For if a man shall duly consider those superstitious rites +amongst the Ethnics in Japan, the Bannians in Gusart, the Chinese +idolaters, <a href="#note6494">[6494]</a>Americans of old, in Mexico especially, Mahometan priests, +he shall find the same government almost, the same orders and ceremonies, +or so like, that they may seem all apparently to be derived from some +heathen spirit, and the Roman hierarchy no better than the rest. In a word, +this is common to all superstition, there is nothing so mad and absurd, so +ridiculous, impossible, incredible, which they will not believe, observe, +and diligently perform, as much as in them lies; nothing so monstrous to +conceive, or intolerable to put in practice, so cruel to suffer, which they +will not willingly undertake. So powerful a thing is superstition. <a href="#note6495">[6495]</a>“O +Egypt” (as Trismegistus exclaims) “thy religion is fables, and such as +posterity will not believe.” I know that in true religion itself, many +mysteries are so apprehended alone by faith, as that of the Trinity, which +Turks especially deride, Christ's incarnation, resurrection of the body at +the last day, <span lang="la">quod ideo credendum</span> (saith Tertullian) <span lang="la">quod incredible</span>, +&c. many miracles not to be controverted or disputed of. <span lang="la">Mirari non +rimari sapientia vera est</span>, saith <a href="#note6496">[6496]</a>Gerhardus; <span lang="la">et in divinis</span> (as a good +father informs us) <span lang="la">quaedam credenda, quaedam admiranda</span>, &c. some things are +to be believed, embraced, followed with all submission and obedience, some +again admired. Though Julian the apostate scoff at Christians in this +point, <span lang="la">quod captivemus intellectum in obsequium fidei</span>, saying, that the +Christian creed is like the Pythagorean <span lang="la">Ipse dixit</span>, we make our will and +understanding too slavishly subject to our faith, without farther +examination of the truth; yet as Saint Gregory truly answers, our creed is +<span lang="la">altioris praestantiae</span>, and much more divine; and as Thomas will, <span lang="la">pie +consideranti semper suppetunt rationes, ostendentes credibilitatem in +mysteriis supernaturalibus</span>, we do absolutely believe it, and upon good +reasons, for as Gregory well informeth us; <span lang="la">Fides non habet meritum, ubi +humana ratio quaerit experimentum</span>; that faith hath no merit, is not worth +the name of faith, that will not apprehend without a certain demonstration: +we must and will believe God's word; and if we be mistaken or err in our +general belief, as <a href="#note6497">[6497]</a>Richardus de <span lang="la">Sancto Victore</span>, vows he will say to +Christ himself at the day of judgment; “Lord, if we be deceived, thou alone +hast deceived us:” thus we plead. But for the rest I will not justify that +pontificial consubstantiation, that which <a href="#note6498">[6498]</a>Mahometans and Jews justly +except at, as Campanella confesseth, <span class="cite">Atheismi triumphat. cap. 12. fol. +125</span>, <span lang="la">difficillimum dogma esse, nec aliud subjectum magis haereticorum +blasphemiis, et stultis irrisionibus politicorum reperiri</span>. They hold it +impossible, <span lang="la">Deum in pane manducari</span>; and besides they scoff at it, <span lang="la">vide +gentem comedentem Deum suum, inquit quidam Maurus</span>. <a href="#note6499">[6499]</a><span lang="la">Hunc Deum muscae et +vermes irrident, quum ipsum polluunt et devorant, subditus est igni, aquae, +et latrones furantur, pixidem auream humi prosternunt, et se tamen non +defendit hic Deus. Qui fieri potest, ut sit integer in singulis hostiae +particulis, idem corpus numero, tam multis locis, caelo, terra</span>, &c. But he +that shall read the <a href="#note6500">[6500]</a>Turks' Alcoran, the Jews' Talmud, and papists' +golden legend, in the mean time will swear that such gross fictions, +fables, vain traditions, prodigious paradoxes and ceremonies, could never +proceed from any other spirit, than that of the devil himself, which is the +author of confusion and lies; and wonder withal how such wise men as have +been of the Jews, such learned understanding men as Averroes, Avicenna, or +those heathen philosophers, could ever be persuaded to believe, or to +subscribe to the least part of them: <span lang="la">aut fraudem non detegere</span>: but that +as <a href="#note6501">[6501]</a>Vanninus answers, <span lang="la">ob publicae, potestatis formidinem allatrare +philosophi non audebant</span>, they durst not speak for fear of the law. But I +will descend to particulars: read their several symptoms and then guess. + +<p>Of such symptoms as properly belong to superstition, or that irreligious +religion, I may say as of the rest, some are ridiculous, some again feral +to relate. Of those ridiculous, there can be no better testimony than the +multitude of their gods, those absurd names, actions, offices they put upon +them, their feasts, holy days, sacrifices, adorations, and the like. The +Egyptians that pretended so great antiquity, 300 kings before Amasis: and +as Mela writes, 13,000 years from the beginning of their chronicles, that +bragged so much of their knowledge of old, for they invented arithmetic, +astronomy, geometry: of their wealth and power, that vaunted of 20,000 +cities: yet at the same time their idolatry and superstition was most +gross: they worshipped, as Diodorus Siculus records, sun and moon under the +name of Isis and Osiris, and after, such men as were beneficial to them, or +any creature that did them good. In the city of Bubasti they adored a cat, +saith Herodotus. Ibis and storks, an ox: (saith Pliny) <a href="#note6502">[6502]</a>leeks and +onions, Macrobius, +<div class="poem" lang="la"> +<div class="line"><a href="#note6503">[6503]</a>Porrum et caepe deos imponere nubibus ausi,</div> +<div class="line">Hos tu Nile deos colis.———</div> +</div> +Scoffing <a href="#note6504">[6504]</a>Lucian in his <span class="cite">vera Historia</span>: which, as he confesseth +himself, was not persuasively written as a truth, but in comical fashion to +glance at the monstrous fictions and gross absurdities of writers and +nations, to deride without doubt this prodigious Egyptian idolatry, feigns +this story of himself: that when he had seen the Elysian fields, and was +now coming away, Rhadamanthus gave him a mallow root, and bade him pray to +that when he was in any peril or extremity; which he did accordingly; for +when he came to Hydamordia in the island of treacherous women, he made his +prayers to his root, and was instantly delivered. The Syrians, Chaldeans, +had as many proper gods of their own invention; see the said Lucian <span class="cite">de dea +Syria.</span> Morney <span class="cite">cap. 22. de veritat. relig.</span> Guliel. Stuckius +<a href="#note6505">[6505]</a><span class="cite">Sacrorum Sacrificiorumque Gentil. descript.</span> Peter Faber Semester, +<span class="cite">l. 3. c. 1, 2, 3.</span> Selden <span class="cite">de diis Syris</span>, Purchas' pilgrimage, <a href="#note6506">[6506]</a> +Rosinus of the Romans, and Lilius Giraldus of the Greeks. The Romans +borrowed from all, besides their own gods, which were <span lang="la">majorum</span> and +<span lang="la">minorum gentium</span>, as Varro holds, certain and uncertain; some celestial, +select, and great ones, others indigenous and Semi-dei, Lares, Lemures, +Dioscuri, Soteres, and Parastatae, <span lang="la">dii tutelares</span> amongst the Greeks: gods +of all sorts, for all functions; some for the land, some for sea; some for +heaven, some for hell; some for passions, diseases, some for birth, some +for weddings, husbandry, woods, waters, gardens, orchards, &c. All actions +and offices, Pax-Quies, Salus, Libertas, Felicitas, Strenua, Stimula, +Horta, Pan, Sylvanus, Priapus, Flora, Cloacina, Stercutius, Febris, Pallor, +Invidia, Protervia, Risus, Angerona, Volupia, Vacuna, Viriplaca, Veneranda, +Pales, Neptunia, Doris, kings, emperors, valiant men that had done any good +offices for them, they did likewise canonise and adore for gods, and it was +usually done, <span lang="la">usitatum apud antiquos</span>, as <a href="#note6507">[6507]</a>Jac. Boissardus well +observes, <span lang="la">deificare homines qui beneficiis mortales juvarent</span>, and the +devil was still ready to second their intents, <span lang="la">statim se ingessit illorum +sepulchris, statuis, templis, aris</span>, &c. he crept into their temples, +statues, tombs, altars, and was ready to give oracles, cure diseases, do +miracles, &c. as by Jupiter, Aesculapius, Tiresias, Apollo, Mopsus, +Amphiaraus, &c. <span lang="la">dii et Semi-dii.</span> For so they were <span lang="la">Semi-dii</span>, demigods, +some <span lang="la">medii inter Deos et homines</span>, as Max. <a href="#note6508">[6508]</a>Tyrius, the Platonist, +<span class="cite">ser. 26. et 27</span>, maintains and justifies in many words. “When a good man +dies, his body is buried, but his soul, <span lang="la">ex homine daemon evadit</span>, becomes +forthwith a demigod, nothing disparaged with malignity of air, or variety +of forms, rejoiceth, exults and sees that perfect beauty with his eyes. Now +being deified, in commiseration he helps his poor friends here on earth, +his kindred and allies, informs, succours, &c. punisheth those that are bad +and do amiss, as a good genius to protect and govern mortal men appointed +by the gods, so they will have it, ordaining some for provinces, some for +private men, some for one office, some for another. Hector and Achilles +assist soldiers to this day; Aesculapius all sick men, the Dioscuri +seafaring men, &c. and sometimes upon occasion they show themselves. The +Dioscuri, Hercules and Aesculapius, he saw himself (or the devil in his +likeness) <span lang="la">non somnians sed vigilans ipse vidi</span>:” So far Tyrius. And not +good men only do they thus adore, but tyrants, monsters, devils, (as <a href="#note6509">[6509]</a> +Stuckius inveighs) Neros, Domitians, Heliogables, beastly women, and arrant +whores amongst the rest. “For all intents, places, creatures, they assign +gods;” +<div class="poem" lang="la"> +<div class="line">Et domibus, tectis, thermis, et equis soleatis</div> +<div class="line">Assignare solent genios———</div> +</div> +saith Prudentius. Cuna for cradles, Diverra for sweeping houses, Nodina +knots, Prema, Pramunda, Hymen, Hymeneus, for weddings; Comus the god of +good fellows, gods of silence, of comfort, Hebe goddess of youth, <span lang="la">Mena +menstruarum</span>, &c. male and female gods, of all ages, sexes and dimensions, +with beards, without beards, married, unmarried, begot, not born at all, +but, as Minerva, start out of Jupiter's head. Hesiod reckons up at least +30,000 gods, Varro 300 Jupiters. As Jeremy told them, their gods were to +the multitude of cities; +<div class="poem" lang="la"> +<div class="line">Quicquid humus, pelagus, coelum miserabile gignit</div> +<div class="line">Id dixere deos, colles, freta, flumina, flammas.</div> +</div> +<div class="poem"> +<div class="line">Whatever heavens, sea, and land begat,</div> +<div class="line">Hills, seas, and rivers, God was this and that.</div> +</div> +And which was most absurd, they made gods upon such ridiculous occasions; +“As children make babies” (so saith <a href="#note6510">[6510]</a>Morneus), “their poets make gods,” +<span lang="la">et quos adorant in templis, ludunt in Theatris</span>, as Lactantius scoffs. +Saturn, a man, gelded himself, did eat his own children, a cruel tyrant +driven out of his kingdom by his son Jupiter, as good a god as himself, a +wicked lascivious paltry king of Crete, of whose rapes, lusts, murders, +villainies, a whole volume is too little to relate. Venus, a notorious +strumpet, as common as a barber's chair, Mars, Adonis, Anchises' whore, is +a great she-goddess, as well as the rest, as much renowned by their poets, +with many such; and these gods so fabulously and foolishly made, +<span lang="la">ceremoniis, hymnis, et canticis celebrunt</span>; their errors, <span lang="la">luctus et +gaudia, amores, iras, nuptias et liberorum procreationes</span> (<a href="#note6511">[6511]</a>as Eusebius +well taxeth), weddings, mirth and mournings, loves, angers, and quarrelling +they did celebrate in hymns, and sing of in their ordinary songs, as it +were publishing their villainies. But see more of their originals. When +Romulus was made away by the sedition of the senators, to pacify the +people, <a href="#note6512">[6512]</a>Julius Proculus gave out that Romulus was taken up by Jupiter +into heaven, and therefore to be ever after adored for a god amongst the +Romans. Syrophanes of Egypt had one only son, whom he dearly loved; he +erected his statue in his house, which his servants did adorn with +garlands, to pacify their master's wrath when he was angry, so by little +and little he was adored for a god. This did Semiramis for her husband +Belus, and Adrian the emperor by his minion Antinous. Flora was a rich +harlot in Rome, and for that she made the commonwealth her heir, her +birthday was solemnised long after; and to make it a more plausible +holiday, they made her goddess of flowers, and sacrificed to her amongst +the rest. The matrons of Rome, as Dionysius Halicarnassaeus relates, because +at their entreaty Coriolanus desisted from his wars, consecrated a church +<span lang="la">Fortunes muliebri</span>; and <a href="#note6513">[6513]</a>Venus Barbata had a temple erected, for that +somewhat was amiss about hair, and so the rest. The citizens <a href="#note6514">[6514]</a>of +Alabanda, a small town in Asia Minor, to curry favour with the Romans (who +then warred in Greece with Perseus of Macedon, and were formidable to these +parts), consecrated a temple to the City of Rome, and made her a goddess, +with annual games and sacrifices; so a town of houses was deified, with +shameful flattery of the one side to give, and intolerable arrogance on the +other to accept, upon so vile and absurd an occasion. Tully writes to +Atticus, that his daughter Tulliola might be made a goddess, and adored as +Juno and Minerva, and as well she deserved it. Their holy days and +adorations were all out as ridiculous; those Lupercals of Pan, Florales of +Flora, Bona dea, Anna Perenna, Saturnals, &c., as how they were celebrated, +with what lascivious and wanton gestures, bald ceremonies, <a href="#note6515">[6515]</a>by what +bawdy priests, how they hang their noses over the smoke of sacrifices, +saith <a href="#note6516">[6516]</a>Lucian, and lick blood like flies that was spilled about the +altars. Their carved idols, gilt images of wood, iron, ivory, silver, +brass, stone, <span lang="la">olim truncus eram</span>, &c., were most absurd, as being their +own workmanship; for as Seneca notes, <span lang="la">adorant ligneos deos, et fabros +interim qui fecerunt, contemnunt</span>, they adore work, contemn the workman; +and as Tertullian follows it, <span lang="la">Si homines non essent diis propitii, non +essent dii</span>, had it not been for men, they had never been gods, but blocks, +and stupid statues in which mice, swallows, birds make their nests, spiders +their webs, and in their very mouths laid their excrements. Those images, I +say, were all out as gross as the shapes in which they did represent them: +Jupiter with a ram's head, Mercury a dog's, Pan like a goat, Heccate with +three heads, one with a beard, another without; see more in Carterius and +<a href="#note6517">[6517]</a>Verdurius of their monstrous forms and ugly pictures: and, which was +absurder yet, they told them these images came from heaven, as that of +Minerva in her temple at Athens, <span lang="la">quod e coelo cecidisse credebant +accolae</span>, saith Pausanias. They formed some like storks, apes, bulls, and +yet seriously believed: and that which was impious and abominable, they +made their gods notorious whoremasters, incestuous Sodomites (as commonly +they were all, as well as Jupiter, Mars, Apollo, Mercury, Neptune, &c.), +thieves, slaves, drudges (for Apollo and Neptune made tiles in Phrygia), +kept sheep, Hercules emptied stables, Vulcan a blacksmith, unfit to dwell +upon the earth for their villainies, much less in heaven, as <a href="#note6518">[6518]</a>Mornay well +saith, and yet they gave them out to be such; so weak and brutish, some to +whine, lament, and roar, as Isis for her son and Cenocephalus, as also all +her weeping priests; Mars in Homer to be wounded, vexed; Venus ran away +crying, and the like; than which what can be more ridiculous? <span lang="la">Nonne +ridiculum lugere quod colas, vel colere quod lugeas</span>? (which <a href="#note6519">[6519]</a>Minutius +objects) <span lang="la">Si dii, cur plangitis? si mortui, cur adoratis</span>? that it is no +marvel if <a href="#note6520">[6520]</a>Lucian, that adamantine persecutor of superstition, and Pliny +could so scoff at them and their horrible idolatry as they did; if Diagoras +took Hercules' image, and put it under his pot to seethe his pottage, which +was, as he said, his 13th labour. But see more of their fopperies in Cypr. +<span class="cite">4. tract, de Idol. varietat.</span> Chrysostom <span class="cite">advers. Gentil.</span> Arnobius <span class="cite">adv. +Gentes.</span> Austin, <span class="cite">de civ. dei.</span> Theodoret. <span class="cite">de curat. Graec. affect.</span> +Clemens Alexandrinus, Minutius Felix, Eusebius, Lactantius, Stuckius, &c. +Lamentable, tragical, and fearful those symptoms are, that they should be +so far forth affrighted with their fictitious gods, as to spend the goods, +lives, fortunes, precious time, best days in their honour, to <a href="#note6521">[6521]</a>sacrifice +unto them, to their inestimable loss, such hecatombs, so many thousand +sheep, oxen with gilded horns, goats, as <a href="#note6522">[6522]</a>Croesus, king of Lydia, <a href="#note6523">[6523]</a> +Marcus Julianus, surnamed <span lang="la">ob crebras hostias Victimarius, et Tauricremus</span>, +and the rest of the Roman emperors usually did with such labour and cost; +and not emperors only and great ones, <span lang="la">pro communi bono</span>, were at this +charge, but private men for their ordinary occasions. Pythagoras offered a +hundred oxen for the invention of a geometrical problem, and it was an +ordinary thing to sacrifice in <a href="#note6524">[6524]</a>Lucian's time, “a heifer for their good +health, four oxen for wealth, a hundred for a kingdom, nine bulls for their +safe return from Troja to Pylus,” &c. Every god almost had a peculiar +sacrifice—the Sun horses, Vulcan fire, Diana a white hart, Venus a turtle, +Ceres a hog, Proserpine a black lamb, Neptune a bull (read more in <a href="#note6525">[6525]</a> +Stuckius at large), besides sheep, cocks, corals, frankincense, to their +undoings, as if their gods were affected with blood or smoke. “And surely” +(<a href="#note6526">[6526]</a>saith he) “if one should but repeat the fopperies of mortal men, in +their sacrifices, feasts, worshipping their gods, their rites and +ceremonies, what they think of them, of their diet, houses, orders, &c., +what prayers and vows they make; if one should but observe their absurdity +and madness, he would burst out a laughing, and pity their folly.” For what +can be more absurd than their ordinary prayers, petitions, <a href="#note6527">[6527]</a>requests, +sacrifices, oracles, devotions? of which we have a taste in Maximus Tyrius, +<span class="cite">serm. 1.</span> Plato's Alcibiades Secundus, Persius <span class="cite">Sat. 2.</span> Juvenal. <span class="cite">Sat. +10.</span> there likewise exploded, <span lang="la">Mactant opimas et pingues hostias deo quasi +esurienti, profundunt vina tanquam sitienti, lumina accendunt velut in +tenebris agenti</span> (Lactantius, <span class="cite">lib. 2. cap. 6</span>). As if their gods were +hungry, athirst, in the dark, they light candles, offer meat and drink. And +what so base as to reveal their counsels and give oracles, <span lang="la">e viscerum +sterquiliniis</span>, out of the bowels and excremental parts of beasts? +<span lang="la">sordidos deos</span> Varro truly calls them therefore, and well he might. I say +nothing of their magnificent and sumptuous temples, those majestical +structures: to the roof of Apollo Didymeus' temple, <span lang="la">ad branchidas</span>, as +<a href="#note6528">[6528]</a>Strabo writes, a thousand oaks did not suffice. Who can relate the +glorious splendour, and stupend magnificence, the sumptuous building of +Diana at Ephesus, Jupiter Ammon's temple in Africa, the Pantheon at Rome, +the Capitol, the Sarapium at Alexandria, Apollo's temple at Daphne in the +suburbs of Antioch. The great temple at Mexico so richly adorned, and so +capacious (for 10,000 men might stand in it at once), that fair Pantheon of +Cusco, described by Acosta in his Indian History, which eclipses both Jews +and Christians. There were in old Jerusalem, as some write, 408 synagogues; +but new Cairo reckons up (if <a href="#note6529">[6529]</a>Radzivilus may be believed) 6800 mosques; +Fez 400, whereof 50 are most magnificent, like St. Paul's in London. Helena +built 300 fair churches in the Holy Land, but one Bassa hath built 400 +mosques. The Mahometans have 1000 monks in a monastery; the like saith +Acosta of Americans; Riccius of the Chinese, for men and women, fairly +built; and more richly endowed some of them, than Arras in Artois, Fulda in +Germany, or St. Edmund's-Bury in England with us: who can describe those +curious and costly statues, idols, images, so frequently mentioned in +Pausanias? I conceal their donaries, pendants, other offerings, presents, +to these their fictitious gods daily consecrated. <a href="#note6530">[6530]</a>Alexander, the son +of Amyntas, king of Macedonia, sent two statues of pure gold to Apollo at +Delphos. <a href="#note6531">[6531]</a>Croesus, king of Lydia dedicated a hundred golden tiles in +the same place with a golden altar: no man came empty-handed to their +shrines. But these are base offerings in respect; they offered men +themselves alive. The Leucadians, as Strabo writes, sacrificed every year a +man, <span lang="la">averruncandae, deorum irae, causa</span>, to pacify their gods, <span lang="la">de montis +praecipitio dejecerent</span>, &c. and they did voluntarily undergo it. The Decii +did so sacrifice, <span lang="la">Diis manibus</span>; Curtius did leap into the gulf. Were they +not all strangely deluded to go so far to their oracles, to be so gulled by +them, both in war and peace, as Polybius relates (which their argurs, +priests, vestal virgins can witness), to be so superstitious, that they +would rather lose goods and lives than omit any ceremonies, or offend their +heathen gods? Nicias, that generous and valiant captain of the Greeks, +overthrew the Athenian navy, by reason of his too much superstition, <a href="#note6532">[6532]</a> +because the augurs told him it was ominous to set sail from the haven of +Syracuse whilst the moon was eclipsed; he tarried so long till his enemies +besieged him, he and all his army were overthrown. The <a href="#note6533">[6533]</a>Parthians of +old were so sottish in this kind, they would rather lose a victory, nay +lose their own lives, than fight in the night, 'twas against their +religion. The Jews would make no resistance on the Sabbath, when Pompeius +besieged Jerusalem; and some Jewish Christians in Africa, set upon by the +Goths, suffered themselves upon the same occasion to be utterly vanquished. +The superstition of the Dibrenses, a bordering town in Epirus, besieged by +the Turks, is miraculous almost to report. Because a dead dog was flung +into the only fountain which the city had, they would die of thirst all, +rather than drink of that <a href="#note6534">[6534]</a>unclean water, and yield up the city upon +any conditions. Though the praetor and chief citizens began to drink first, +using all good persuasions, their superstition was such, no saying would +serve, they must all forthwith die or yield up the city. <span lang="la">Vix ausum ipse +credere</span> (saith <a href="#note6535">[6535]</a>Barletius) <span lang="la">tantam superstitionem, vel affirmare +levissimam hanc causam tantae rei vel magis ridiculam, quum non dubitem +risum potius quum admirationem posteris excitaturam.</span> The story was too +ridiculous, he was ashamed to report it, because he thought nobody would +believe it. It is stupend to relate what strange effects this idolatry and +superstition hath brought forth of the latter years in the Indies and those +bordering parts: <a href="#note6536">[6536]</a>in what feral shapes the <a href="#note6537">[6537]</a>devil is adored, <span lang="la">ne +quid mali intentent</span>, as they say; for in the mountains betwixt Scanderoon +and Aleppo, at this day, there are dwelling a certain kind of people called +Coords, coming of the race of the ancient Parthians, who worship the devil, +and allege this reason in so doing: God is a good man and will do no harm, +but the devil is bad and must be pleased, lest he hurt them. It is +wonderful to tell how the devil deludes them, how he terrifies them, how +they offer men and women sacrifices unto him, a hundred at once, as they +did infants in Crete to Saturn of old, the finest children, like +Agamemnon's Iphigenia, &c. At <a href="#note6538">[6538]</a>Mexico, when the Spaniards first +overcame them, they daily sacrificed <span lang="la">viva hominum corda e viventium +corporibus extracta</span>, the hearts of men yet living, 20,000 in a year +(Acosta <span class="cite">lib. 5. cap. 20</span>) to their idols made of flour and men's blood, +and every year 6000 infants of both sexes: and as prodigious to relate, +<a href="#note6539">[6539]</a>how they bury their wives with husbands deceased, 'tis fearful to +report, and harder to believe, +<div class="poem" lang="la"> +<div class="line"><a href="#note6540">[6540]</a>Nam certamen habent laethi quae viva sequatur</div> +<div class="line">Conjugium, pudor, est non licuisse mori,</div> +</div> +and burn them alive, best goods, servants, horses, when a grandee dies, +<a href="#note6541">[6541]</a>twelve thousand at once amongst the Tartar's, when a great Cham +departs, or an emperor in America: how they plague themselves, which +abstain from all that hath life, like those old Pythagoreans, with +immoderate fastings, <a href="#note6542">[6542]</a>as the Bannians about Surat, they of China, that +for superstition's sake never eat flesh nor fish all their lives, never +marry, but live in deserts and by-places, and some pray to their idols +twenty-four hours together without any intermission, biting of their +tongues when they have done, for devotion's sake. Some again are brought to +that madness by their superstitious priests (that tell them such vain +stories of immortality, and the joys of heaven in that other life), <a href="#note6543">[6543]</a> +that many thousands voluntarily break their own necks, as Cleombrotus +Amborciatus, auditors of old, precipitate themselves, that they may +participate of that unspeakable happiness in the other world. One poisons, +another strangles himself, and the King of China had done as much, deluded +with the vain hope, had he not been detained by his servant. But who can +sufficiently tell of their several superstitions, vexations, follies, +torments? I may conclude with <a href="#note6544">[6544]</a>Possevinus, <span lang="la">Religifacit asperos mites, +homines e feris; superstitio ex hominibus feras</span>, religion makes wild +beasts civil, superstition makes wise men beasts and fools; and the +discreetest that are, if they give way to it, are no better than dizzards; +nay more, if that of Plotinus be true, <span lang="la">is unus religionis scopus, ut ei +quem colimus similes fiamus</span>, that is the drift of religion to make us like +him whom we worship: what shall be the end of idolaters, but to degenerate +into stocks and stones? of such as worship these heathen gods, for <span lang="la">dii +gentium daemonia</span>, <a href="#note6545">[6545]</a>but to become devils themselves? 'Tis therefore +<span lang="la">exitiosus error, et maxime periculosus</span>, a most perilous and dangerous +error of all others, as <a href="#note6546">[6546]</a>Plutarch holds, <span lang="la">turbulenta passio hominem +consternans</span>, a pestilent, a troublesome passion, that utterly undoeth men. +Unhappy superstition, <a href="#note6547">[6547]</a>Pliny calls it, <span lang="la">morte non finitur</span>, death takes +away life, but not superstition. Impious and ignorant are far more happy +than they which are superstitious, no torture like to it, none so +continuate, so general, so destructive, so violent. + +<p>In this superstitious row, Jews for antiquity may go next to Gentiles: what +of old they have done, what idolatries they have committed in their groves +and high places, what their Pharisees, Sadducees, Scribes, Essei, and such +sectaries have maintained, I will not so much as mention: for the present, +I presume no nation under heaven can be more sottish, ignorant, blind, +superstitious, wilful, obstinate, and peevish, tiring themselves with vain +ceremonies to no purpose; he that shall but read their Rabbins' ridiculous +comments, their strange interpretation of scriptures, their absurd +ceremonies, fables, childish tales, which they steadfastly believe, will +think they be scarce rational creatures; their foolish <a href="#note6548">[6548]</a>customs, when +they rise in the morning, and how they prepare themselves to prayer, to +meat, with what superstitious washings, how to their Sabbath, to their +other feasts, weddings, burials, &c. Last of all, the expectation of their +Messiah, and those figments, miracles, vain pomp that shall attend him, as +how he shall terrify the Gentiles, and overcome them by new diseases; how +Michael the archangel shall sound his trumpet, how he shall gather all the +scattered Jews in the Holy Land, and there make them a great banquet, <a href="#note6549">[6549]</a> +“Wherein shall be all the birds, beasts, fishes, that ever God made, a cup +of wine that grew in Paradise, and that hath been kept in Adam's cellar +ever since.” At the first course shall be served in that great ox in <span class="bibcite">Job +iv. 10.</span>, “that every day feeds on a thousand hills,” <span class="bibcite">Psal. 1. 10.</span>, that +great Leviathan, and a great bird, that laid an egg so big, <a href="#note6550">[6550]</a>“that by +chance tumbling out of the nest, it knocked down three hundred tall cedars, +and breaking as it fell, drowned one hundred and sixty villages:” this bird +stood up to the knees in the sea, and the sea was so deep, that a hatchet +would not fall to the bottom in seven years: of their Messiah's <a href="#note6551">[6551]</a>wives +and children; Adam and Eve, &c., and that one stupend fiction amongst the +rest: when a Roman prince asked of rabbi Jehosua ben Hanania, why the Jews' +God was compared to a lion; he made answer, he compared himself to no +ordinary lion, but to one in the wood Ela, which, when he desired to see, +the rabbin prayed to God he might, and forthwith the lion set forward. <a href="#note6552">[6552]</a> +“But when he was four hundred miles from Rome he so roared that all the +great-bellied women in Rome made abortions, the city walls fell down, and +when he came a hundred miles nearer, and roared the second time, their +teeth fell out of their heads, the emperor himself fell down dead, and so +the lion went back.” With an infinite number of such lies and forgeries, +which they verily believe, feed themselves with vain hope, and in the mean +time will by no persuasions be diverted, but still crucify their souls with +a company of idle ceremonies, live like slaves and vagabonds, will not be +relieved or reconciled. + +<p>Mahometans are a compound of Gentiles, Jews, and Christians, and so absurd +in their ceremonies, as if they had taken that which is most sottish out of +every one of them, full of idle fables in their superstitious law, their +Alcoran itself a gallimaufry of lies, tales, ceremonies, traditions, +precepts, stolen from other sects, and confusedly heaped up to delude a +company of rude and barbarous clowns. As how birds, beasts, stones, saluted +Mahomet when he came from Mecca, the moon came down from heaven to visit +him, <a href="#note6553">[6553]</a>how God sent for him, spake to him, &c., with a company of +stupend figments of the angels, sun, moon, and stars, &c. Of the day of +judgment, and three sounds to prepare to it, which must last fifty thousand +years of Paradise, which wholly consists in <span lang="la">coeundi et comedendi +voluptate</span>, and <span lang="la">pecorinis hominibus scriptum, bestialis beatitudo</span>, is so +ridiculous, that Virgil, Dante, Lucian, nor any poet can be more fabulous. +Their rites and ceremonies are most vain and superstitious, wine and +swine's flesh are utterly forbidden by their law, <a href="#note6554">[6554]</a>they must pray five +times a day; and still towards the south, wash before and after all their +bodies over, with many such. For fasting, vows, religious orders, +peregrinations, they go far beyond any papists, <a href="#note6555">[6555]</a>they fast a month +together many times, and must not eat a bit till sun be set. Their +kalendars, dervises, and torlachers, &c. are more <a href="#note6556">[6556]</a>abstemious some of +them, than Carthusians, Franciscans, Anchorites, forsake all, live +solitary, fare hard, go naked, &c. <a href="#note6557">[6557]</a>Their pilgrimages are as far as to +the river <a href="#note6558">[6558]</a>Ganges (which the Gentiles of those tracts likewise do), to +wash themselves, for that river as they hold hath a sovereign virtue to +purge them of all sins, and no man can be saved that hath not been washed +in it. For which reason they come far and near from the Indies; <span lang="la">Maximus +gentium omnium confluxus est</span>; and infinite numbers yearly resort to it. +Others go as far as Mecca to Mahomet's tomb, which journey is both +miraculous and meritorious. The ceremonies of flinging stones to stone the +devil, of eating a camel at Cairo by the way; their fastings, their running +till they sweat, their long prayers, Mahomet's temple, tomb, and building +of it, would ask a whole volume to dilate: and for their pains taken in +this holy pilgrimage, all their sins are forgiven, and they reputed for so +many saints. And diverse of them with hot bricks, when they return, will +put out their eyes, <a href="#note6559">[6559]</a>“that they never after see any profane thing, bite +out their tongues,” &c. They look for their prophet Mahomet as Jews do for +their Messiah. Read more of their customs, rites, ceremonies, in Lonicerus +<span class="cite">Turcic. hist. tom. 1.</span> from the tenth to the twenty-fourth chapter. +Bredenbachius, <span class="cite">cap. 4, 5, 6.</span> Leo Afer, <span class="cite">lib. 1.</span> Busbequius Sabellicus, +Purchas, <span class="cite">lib. 3. cap. 3, et 4, 5.</span> Theodorus Bibliander, &c. Many +foolish ceremonies you shall find in them; and which is most to be +lamented, the people are generally so curious in observing of them, that if +the least circumstance be omitted, they think they shall be damned, 'tis an +irremissible offence, and can hardly be forgiven. I kept in my house +amongst my followers (saith Busbequius, sometime the Turk's orator in +Constantinople) a Turkey boy, that by chance did eat shellfish, a meat +forbidden by their law, but the next day when he knew what he had done, he +was not only sick to cast and vomit, but very much troubled in mind, would +weep and <a href="#note6560">[6560]</a>grieve many days after, torment himself for his foul offence. +Another Turk being to drink a cup of wine in his cellar, first made a huge +noise and filthy faces, <a href="#note6561">[6561]</a>“to warn his soul, as he said, that it should +not be guilty of that foul fact which he was to commit.” With such toys as +these are men kept in awe, and so cowed, that they dare not resist, or +offend the least circumstance of their law, for conscience' sake misled by +superstition, which no human edict otherwise, no force of arms, could have +enforced. + +<p>In the last place are pseudo-Christians, in describing of whose +superstitious symptoms, as a mixture of the rest, I may say that which St. +Benedict once saw in a vision, one devil in the marketplace, but ten in a +monastery, because there was more work; in populous cities they would swear +and forswear, lie, falsify, deceive fast enough of themselves, one devil +could circumvent a thousand; but in their religious houses a thousand +devils could scarce tempt one silly monk. All the principal devils, I +think, busy themselves in subverting Christians; Jews, Gentiles, and +Mahometans, are <span lang="la">extra caulem</span>, out of the fold, and need no such +attendance, they make no resistance, <a href="#note6562">[6562]</a><span lang="la">eos enim pulsare negligit, quos +quieto jure possidere se sentit</span>, they are his own already: but Christians +have that shield of faith, sword of the Spirit to resist, and must have a +great deal of battery before they can be overcome. That the devil is most +busy amongst us that are of the true church, appears by those several +oppositions, heresies, schisms, which in all ages he hath raised to subvert +it, and in that of Rome especially, wherein Antichrist himself now sits and +plays his prize. This mystery of iniquity began to work even in the +Apostles' time, many Antichrists and heretics' were abroad, many sprung up +since, many now present, and will be to the world's end, to dementate men's +minds, to seduce and captivate their souls. Their symptoms I know not how +better to express, than in that twofold division, of such as lead, and are +led. Such as lead are heretics, schismatics, false prophets, impostors, and +their ministers: they have some common symptoms, some peculiar. Common, as +madness, folly, pride, insolency, arrogancy, singularity, peevishness, +obstinacy, impudence, scorn and contempt of all other sects: <span lang="la">Nullius +addicti jurare in verba magistri</span>; <a href="#note6563">[6563]</a>they will approve of nought but +what they first invent themselves, no interpretation good but what their +infallible spirit dictates: none shall be <span lang="la">in secundis</span>, no not <span lang="la">in +tertiis</span>, they are only wise, only learned in the truth, all damned but +they and their followers, <span lang="la">caedem scripturarum faciunt ad materiam suam</span>, +saith Tertullian, they make a slaughter of Scriptures, and turn it as a +nose of wax to their own ends. So irrefragable, in the mean time, that what +they have once said, they must and will maintain, in whole tomes, +duplications, triplications, never yield to death, so self-conceited, say +what you can. As <a href="#note6564">[6564]</a>Bernard (erroneously some say) speaks of P. Aliardus, +<span lang="la">omnes patres sic, atque ego sic.</span> Though all the Fathers, Councils, the +whole world contradict it, they care not, they are all one: and as <a href="#note6565">[6565]</a> +Gregory well notes “of such as are vertiginous, they think all turns round +and moves, all err: when as the error is wholly in their own brains.” +Magallianus, the Jesuit, in his Comment on 1 Tim. xvi. 20, and Alphonsus +<span class="cite">de castro lib. 1. adversus haereses</span>, gives two more eminent notes or +probable conjectures to know such men by, (they might have taken themselves +by the noses when they said it) <a href="#note6566">[6566]</a>“First they affect novelties and toys, +and prefer falsehood before truth; <a href="#note6567">[6567]</a>secondly, they care not what they +say, that which rashness and folly hath brought out, pride afterward, +peevishness and contumacy shall maintain to the last gasp.” Peculiar +symptoms are prodigious paradoxes, new doctrines, vain phantasms, which are +many and diverse as they themselves. <a href="#note6568">[6568]</a>Nicholaites of old, would have +wives in common: Montanists will not marry at all, nor Tatians, forbidding +all flesh, Severians wine; Adamians go naked, <a href="#note6569">[6569]</a>because Adam did so in +Paradise; and some <a href="#note6570">[6570]</a>barefoot all their lives, because God, <span class="bibcite">Exod. iii.</span> +and <span class="bibcite">Joshua v.</span> bid Moses so to do; and Isaiah <span class="bibcite">xx.</span> was bid put off his shoes; +Manichees hold that Pythagorean transmigration of souls from men to beasts; +<a href="#note6571">[6571]</a>“the Circumcellions in Africa, with a mad cruelty made away +themselves, some by fire, water, breaking their necks, and seduced others +to do the like, threatening some if they did not,” with a thousand such; as +you may read in <a href="#note6572">[6572]</a>Austin (for there were fourscore and eleven heresies +in his times, besides schisms and smaller factions) Epiphanius, Alphonsus +<span lang="la">de Castro, Danaeus, Gab, Prateolus</span>, &c. Of prophets, enthusiasts and +impostors, our Ecclesiastical stories afford many examples; of Elias and +Christs, as our <a href="#note6573">[6573]</a>Eudo <span lang="la">de stellis</span>, a Briton in King Stephen's time, +that went invisible, translated himself from one to another in a moment, +fed thousands with good cheer in the wilderness, and many such; nothing so +common as miracles, visions, revelations, prophecies. Now what these +brain-sick heretics once broach, and impostors set on foot, be it never so +absurd, false, and prodigious, the common people will follow and believe. +It will run along like murrain in cattle, scab in sheep. <span lang="la">Nulla scabies</span>, +as <a href="#note6574">[6574]</a>he said, <span lang="la">superstitione scabiosior</span>; as he that is bitten with a +mad dog bites others, and all in the end become mad; either out of +affection of novelty, simplicity, blind zeal, hope and fear, the +giddy-headed multitude will embrace it, and without further examination +approve it. + +<p><span lang="la">Sed vetera querimur</span>, these are old, <span lang="la">haec prius fuere.</span> In our days we +have a new scene of superstitious impostors and heretics. A new company of +actors, of Antichrists, that great Antichrist himself: a rope of hopes, +that by their greatness and authority bear down all before them: who from +that time they proclaimed themselves universal bishops, to establish their +own kingdom, sovereignty, greatness, and to enrich themselves, brought in +such a company of human traditions, purgatory, <span lang="la">Limbus Patrum, Infantum</span>, +and all that subterranean geography, mass, adoration of saints, alms, +fastings, bulls, indulgences, orders, friars, images, shrines, musty +relics, excommunications, confessions, satisfactions, blind obediences, +vows, pilgrimages, peregrinations, with many such curious toys, intricate +subtleties, gross errors, obscure questions, to vindicate the better and +set a gloss upon them, that the light of the Gospel was quite eclipsed, +darkness over all, the Scriptures concealed, legends brought in, religion +banished, hypocritical superstition exalted, and the Church itself <a href="#note6575">[6575]</a> +obscured and persecuted: Christ and his members crucified more, saith +Benzo, by a few necromantical, atheistical popes, than ever it was by <a href="#note6576">[6576]</a> +Julian the Apostate, Porphyrius the Platonist, Celsus the physician, +Libanius the Sophister; by those heathen emperors, Huns, Goths, and +Vandals. What each of them did, by what means, at what times, <span lang="la">quibus +auxiliis</span>, superstition climbed to this height, tradition increased, and +Antichrist himself came to his estate, let Magdeburgenses, Kemnisius, +Osiander, Bale, Mornay, Fox, Usher, and many others relate. In the mean +time, he that shall but see their profane rites and foolish customs, how +superstitiously kept, how strictly observed, their multitude of saints, +images, that rabble of Romish deities, for trades, professions, diseases, +persons, offices, countries, places; St. George for England; St. Denis for +France, Patrick, Ireland; Andrew, Scotland; Jago, Spain; &c. Gregory for +students; Luke for painters; Cosmus and Damian for philosophers; Crispin, +shoemakers; Katherine, spinners; &c. Anthony for pigs; Gallus, geese; +Wenceslaus, sheep; Pelagius, oxen; Sebastian, the plague; Valentine, +falling sickness; Apollonia, toothache; Petronella for agues; and the +Virgin Mary for sea and land, for all parties, offices: he that shall +observe these things, their shrines, images, oblations, pendants, +adorations, pilgrimages they make to them, what creeping to crosses, our +Lady of Loretto's rich <a href="#note6577">[6577]</a>gowns, her donaries, the cost bestowed on +images, and number of suitors; St. Nicholas Burge in France; our St. +Thomas's shrine of old at Canterbury; those relics at Rome, Jerusalem, +Genoa, Lyons, Pratum, St. Denis; and how many thousands come yearly to +offer to them, with what cost, trouble, anxiety, superstition (for forty +several masses are daily said in some of their <a href="#note6578">[6578]</a>churches, and they rise +at all hours of the night to mass, come barefoot, &c.), how they spend +themselves, times, goods, lives, fortunes, in such ridiculous observations; +their tales and figments, false miracles, buying and selling of pardons, +indulgences for 40,000 years to come, their processions on set days, their +strict fastings, monks, anchorites, friar mendicants, Franciscans, +Carthusians, &c. Their vigils and fasts, their ceremonies at Christmas, +Shrovetide, Candlemas, Palm Sunday, Blaise, St. Martin, St. Nicholas' day; +their adorations, exorcisms, &c., will think all those Grecian, Pagan, +Mahometan superstitions, gods, idols, and ceremonies, the name, time and +place, habit only altered, to have degenerated into Christians. Whilst they +prefer traditions before Scriptures; those Evangelical Councils, poverty, +obedience, vows, alms, fasting, supererogations, before God's Commandments; +their own ordinances instead of his precepts, and keep them in ignorance, +blindness, they have brought the common people into such a case by their +cunning conveyances, strict discipline, and servile education, that upon +pain of damnation they dare not break the least ceremony, tradition, edict; +hold it a greater sin to eat a bit of meat in Lent, than kill a man: their +consciences are so terrified, that they are ready to despair if a small +ceremony be omitted; and will accuse their own father, mother, brother, +sister, nearest and dearest friends of heresy, if they do not as they do, +will be their chief executioners, and help first to bring a faggot to burn +them. What mulct, what penance soever is enjoined, they dare not but do it, +tumble with St. Francis in the mire amongst hogs, if they be appointed, go +woolward, whip themselves, build hospitals, abbeys, &c., go to the East or +West Indies, kill a king, or run upon a sword point: they perform all, +without any muttering or hesitation, believe all. +<div class="poem" lang="la"> +<div class="line"><a href="#note6579">[6579]</a>Ut pueri infantes credunt signa omnia ahena </div> +<div class="line">Vivere, et esse homines, et sic isti omnia ficta</div> +<div class="line">Vera putant, credunt signis cor inesse ahenis.</div> +</div> +<div class="poem"> +<div class="line">As children think their babies live to be,</div> +<div class="line">Do they these brazen images they see.</div> +</div> +And whilst the ruder sort are so carried headlong with blind zeal, are so +gulled and tortured by their superstitions, their own too credulous +simplicity and ignorance, their epicurean popes and hypocritical cardinals +laugh in their sleeves, and are merry in their chambers with their punks, +they do <span lang="la">indulgere genio</span>, and make much of themselves. The middle sort, +some for private gain, hope of ecclesiastical preferment, (<span lang="la">quis expedivit +psittaco suum <span lang="gr">χαίρε</span></span>) popularity, base flattery, must and will +believe all their paradoxes and absurd tenets, without exception, and as +obstinately maintain and put in practice all their traditions and +idolatrous ceremonies (for their religion is half a trade) to the death; +they will defend all, the golden legend itself, with all the lies and tales +in it: as that of St. George, St. Christopher, St. Winifred, St. Denis, &c. +It is a wonder to see how Nic. Harpsfield, that Pharisaical impostor, +amongst the rest, Ecclesiast. Hist. <span class="cite">cap. 22. saec prim, sex.</span>, puzzles +himself to vindicate that ridiculous fable of St. Ursula and the eleven +thousand virgins, as when they live,<a href="#note6580">[6580]</a>how they came to Cologne, by whom +martyred, &c., though he can say nothing for it, yet he must and will +approve it: <span lang="la">nobilitavit (inquit) hoc saeculum Ursula cum comitibus, cujus +historia utinam tam mihi esset expedita et certa, quam in animo meo certum +ac expeditum est, eam esse cum sodalibus beatam in coelis virginem.</span> They +must and will (I say) either out of blind zeal believe, vary their compass +with the rest, as the latitude of religion varies, apply themselves to the +times, and seasons, and for fear and flattery are content to subscribe and +to do all that in them lies to maintain and defend their present government +and slavish religious schoolmen, canonists, Jesuits, friars, priests, +orators, sophisters, who either for that they had nothing else to do, +luxuriant wits knew not otherwise how to busy themselves in those idle +times, for the Church then had few or no open adversaries, or better to +defend their lies, fictions, miracles, transubstantiations, traditions, +pope's pardons, purgatories, masses, impossibilities, &c. with glorious +shows, fair pretences, big words, and plausible wits, have coined a +thousand idle questions, nice distinctions, subtleties, Obs and Sols, such +tropological, allegorical expositions, to salve all appearances, +objections, such quirks and quiddities, <span lang="la">quodlibetaries</span>, as Bale saith of +Ferribrigge and Strode, instances, ampliations, decrees, glosses, canons, +that instead of sound commentaries, good preachers, are come in a company +of mad sophisters, <span lang="la">primo secundo secundarii</span>, sectaries, Canonists, +Sorbonists, Minorites, with a rabble of idle controversies and questions, +<a href="#note6581">[6581]</a><span lang="la">an Papa sit Deus, an quasi Deus? An participet utramque Christi +naturam</span>? Whether it be as possible for God to be a humble bee or a gourd, +as a man? Whether he can produce respect without a foundation or term, make +a whore a virgin? fetch Trajan's soul from hell, and how? with a rabble of +questions about hell-fire: whether it be a greater sin to kill a man, or to +clout shoes upon a Sunday? whether God can make another God like unto +himself? Such, saith Kemnisius, are most of your schoolmen, (mere +alchemists) 200 commentators on Peter Lambard; (<span lang="la">Pitsius catal. scriptorum +Anglic.</span> reckons up 180 English commentators alone, on the matter of the +sentences), Scotists, Thomists, Reals, Nominals, &c., and so perhaps that +of St. <a href="#note6582">[6582]</a>Austin may be verified. <span lang="la">Indocti rapiunt coelum, docti interim +descendunt ad infernum.</span> Thus they continued in such error, blindness, +decrees, sophisms, superstitions; idle ceremonies and traditions were the +sum of their new-coined holiness and religion, and by these knaveries and +stratagems they were able to involve multitudes, to deceive the most +sanctified souls, and, if it were possible, the very elect. In the mean +time the true Church, as wine and water mixed, lay hid and obscure to speak +of, till Luther's time, who began upon a sudden to defecate, and as another +sun to drive away those foggy mists of superstition, to restore it to that +purity of the primitive Church. And after him many good and godly men, +divine spirits, have done their endeavours, and still do. +<div class="poem"> +<div class="line"><a href="#note6583">[6583]</a>And what their ignorance esteem'd so holy,</div> +<div class="line">Our wiser ages do account as folly.</div> +</div> +But see the devil, that will never suffer the Church to be quiet or at +rest: no garden so well tilled but some noxious weeds grow up in it, no +wheat but it hath some tares: we have a mad giddy company of precisians, +schismatics, and some heretics, even, in our own bosoms in another extreme. +<a href="#note6584">[6584]</a><span lang="la">Dum vitant stulti vitia in contraria currunt</span>; that out of too much +zeal in opposition to Antichrist, human traditions, those Romish rites and +superstitions, will quite demolish all, they will admit of no ceremonies at +all, no fasting days, no cross in baptism, kneeling at communion, no church +music, &c., no bishops' courts, no church government, rail at all our +church discipline, will not hold their tongues, and all for the peace of +thee, O Sion! No, not so much as degrees some of them will tolerate, or +universities, all human learning, ('tis <span lang="la">cloaca diaboli</span>) hoods, habits, +cap and surplice, such as are things indifferent in themselves, and wholly +for ornament, decency, or distinction's sake, they abhor, hate, and snuff +at, as a stone-horse when he meets a bear: they make matters of conscience +of them, and will rather forsake their livings than subscribe to them. They +will admit of no holidays, or honest recreations, as of hawking, hunting, +&c., no churches, no bells some of them, because papists use them; no +discipline, no ceremonies but what they invent themselves; no +interpretations of 'scriptures, no comments of fathers, no councils, but +such as their own fantastical spirits dictate, or <span lang="la">recta ratio</span>, as +Socinians, by which spirit misled, many times they broach as prodigious +paradoxes as papists themselves. Some of them turn prophets, have secret +revelations, will be of privy council with God himself, and know all his +secrets, <a href="#note6585">[6585]</a><span lang="la"> Per capillos spiritum sanctum tenent, et omnia sciunt cum +sint asini omnium obstinatissimi</span>, a company of giddy heads will take upon +them to define how many shall be saved and who damned in a parish, where +they shall sit in heaven, interpret Apocalypses, (<span lang="la">Commentatores praecipites +et vertiginosos</span>, one calls them, as well he might) and those hidden +mysteries to private persons, times, places, as their own spirit informs +them, private revelations shall suggest, and precisely set down when the +world shall come to an end, what year, what month, what day. Some of them +again have such strong faith, so presumptuous, they will go into infected +houses, expel devils, and fast forty days, as Christ himself did; some call +God and his attributes into question, as Vorstius and Socinus; some +princes, civil magistrates, and their authorities, as Anabaptists, will do +all their own private spirit dictates, and nothing else. Brownists, +Barrowists, Familists, and those Amsterdamian sects and sectaries, are led +all by so many private spirits. It is a wonder to reveal what passages +Sleidan relates in his Commentaries, of Cretinck, Knipperdoling, and their +associates, those madmen of Munster in Germany; what strange enthusiasms, +sottish revelations they had, how absurdly they carried themselves, deluded +others; and as profane Machiavel in his political disputations holds of +Christian religion, in general it doth enervate, debilitate, take away +men's spirits and courage from them, <span lang="la">simpliciores reddit homines</span>, breeds +nothing so courageous soldiers as that Roman: we may say of these peculiar +sects, their religion takes away not spirits only, but wit and judgment, +and deprives them of their understanding; for some of them are so far gone +with their private enthusiasms and revelations, that they are quite mad, +out of their wits. What greater madness can there be, than for a man to +take upon him to be a God, as some do? to be the Holy Ghost, Elias, and +what not? In <a href="#note6586">[6586]</a>Poland, 1518, in the reign of King Sigismund, one said he +was Christ, and got him twelve apostles, came to judge the world, and +strangely deluded the commons. <a href="#note6587">[6587]</a>One David George, an illiterate +painter, not many years since, did as much in Holland, took upon him to be +the Messiah, and had many followers. Benedictus Victorinus Faventinus, +<span class="cite">consil. 15</span>, writes as much of one Honorius, that thought he was not only +inspired as a prophet, but that he was a God himself, and had <a href="#note6588">[6588]</a>familiar +conference with God and his angels. Lavat. <span class="cite">de spect. c. 2. part. 8.</span> hath +a story of one John Sartorious, that thought he was the prophet Elias, and +<span class="cite">cap. 7.</span> of diverse others that had conference with angels, were saints, +prophets. Wierus, <span class="cite">lib. 3. de Lamiis c. 7.</span> makes mention of a prophet of +Groning that said he was God the Father; of an Italian and Spanish prophet +that held as much. We need not rove so far abroad, we have familiar +examples at home: Hackett that said he was Christ; Coppinger and Arthington +his disciples; <a href="#note6589">[6589]</a>Burchet and Hovatus, burned at Norwich. We are never +likely seven years together without some such new prophets that have +several inspirations, some to convert the Jews, some fast forty days, go +with Daniel to the lion's den; some foretell strange things, some for one +thing, some for another. Great precisians of mean conditions and very +illiterate, most part by a preposterous zeal, fasting, meditation, +melancholy, are brought into those gross errors and inconveniences. Of +those men I may conclude generally, that howsoever they may seem to be +discreet, and men of understanding in other matters, discourse well, <span lang="la">laesam +habent imaginationem</span>, they are like comets, round in all places but where +they blaze, <span lang="la">caetera sani</span>, they have impregnable wits many of them, and +discreet otherwise, but in this their madness and folly breaks out beyond +measure, <span lang="la">in infinitum erumpit stultitia.</span> They are certainly far gone with +melancholy, if not quite mad, and have more need of physic than many a man +that keeps his bed, more need of hellebore than those that are in Bedlam. +</div> +<div class="subsection"> +<h4><a name="3.4.1.4"></a>SUBSECT. IV.—<i>Prognostics of Religious Melancholy</i>.</h4> + +<p>You may guess at the prognostics by the symptoms. What can these signs fore +tell otherwise than folly, dotage, madness, gross ignorance, despair, +obstinacy, a reprobate sense, <a href="#note6590">[6590]</a>a bad end? What else can superstition, +heresy produce, but wars, tumults, uproars, torture of souls, and despair, +a desolate land, as Jeremy teacheth, <span class="bibcite">cap. vii. 34.</span> when they commit +idolatry, and walk after their own ways? how should it be otherwise with +them? what can they expect but “blasting, famine, dearth,” and all the +plagues of Egypt, as Amos denounceth, <span class="bibcite">cap. iv. vers. 9. 10</span>. to be led +into captivity? If our hopes be frustrate, “we sow much and bring in +little, eat and have not enough, drink and are not filled, clothe and be +not warm,” &c. <span class="bibcite">Haggai i. 6.</span> “we look for much and it comes to little, whence +is it? His house was waste, they came to their own houses,” <span class="bibcite">vers. 9.</span> +“therefore the heaven stayed his dew, the earth his fruit.” Because we are +superstitious, irreligious, we do not serve God as we ought, all these +plagues and miseries come upon us; what can we look for else but mutual +wars, slaughters, fearful ends in this life, and in the life to come +eternal damnation? What is it that hath caused so many feral battles to be +fought, so much Christian blood shed, but superstition! That Spanish +inquisition, racks, wheels, tortures, torments, whence do they proceed? +from superstition. Bodine the Frenchman, in his <a href="#note6591">[6591]</a><span class="cite">method. hist.</span> +accounts Englishmen barbarians, for their civil wars: but let him read +those Pharsalian fields <a href="#note6592">[6592]</a>fought of late in France for their religion, +their massacres, wherein by their own relations in twenty-four years, I +know not how many millions have been consumed, whole families and cities, +and he shall find ours to be but velitations to theirs. But it hath ever +been the custom of heretics and idolaters, when they are plagued for their +sins, and God's just judgments come upon them, not to acknowledge any fault +in themselves, but still impute it unto others. In Cyprian's time it was +much controverted between him and Demetrius an idolater, who should be the +cause of those present calamities. Demetrius laid all the fault on +Christians, (and so they did ever in the primitive church, as appears by +the first book of <a href="#note6593">[6593]</a>Arnobius), <a href="#note6594">[6594]</a>“that there were not such ordinary +showers in winter, the ripening heat in summer, so seasonable springs, +fruitful autumns, no marble mines in the mountains, less gold and silver +than of old; that husbandmen, seamen, soldiers, all were scanted, justice, +friendship, skill in arts, all was decayed,” and that through Christians' +default, and all their other miseries from them, <span lang="la">quod dii nostri a vobis +non colantur</span>, because they did not worship their gods. But Cyprian retorts +all upon him again, as appears by his tract against him. 'Tis true the +world is miserably tormented and shaken with wars, dearth, famine, fire, +inundations, plagues, and many feral diseases rage amongst us, <span lang="la">sed non ut +tu quereris ista accidunt quod dii vestri a nobis non colantur, sed quod a +vobis non colatur Deus, a quibus nec quaeritur, nec timetur</span>, not as thou +complainest, that we do not worship your Gods, but because you are +idolaters, and do not serve the true God, neither seek him, nor fear him as +you ought. Our papists object as much to us, and account us heretics, we +them; the Turks esteem of both as infidels, and we them as a company of +pagans, Jews against all; when indeed there is a general fault in us all, +and something in the very best, which may justly deserve God's wrath, and +pull these miseries upon our heads. I will say nothing here of those vain +cares, torments, needless works, penance, pilgrimages, pseudomartyrdom, &c. +We heap upon ourselves unnecessary troubles, observations; we punish our +bodies, as in Turkey (saith <a href="#note6595">[6595]</a>Busbequius <span class="cite">leg. Turcic. ep. 3.</span>) “one did, +that was much affected with music, and to hear boys sing, but very +superstitious; an old sibyl coming to his house, or a holy woman,” (as that +place yields many) “took him down for it, and told him, that in that other +world he should suffer for it; thereupon he flung his rich and costly +instruments which he had bedecked with jewels, all at once into the fire. +He was served in silver plate, and had goodly household stuff: a little +after, another religious man reprehended him in like sort, and from +thenceforth he was served in earthen vessels, last of all a decree came +forth, because Turks might not drink wine themselves, that neither Jew nor +Christian then living in Constantinople, might drink any wine at all.” In +like sort amongst papists, fasting at first was generally proposed as a +good thing; after, from such meats at set times, and then last of all so +rigorously proposed, to bind the consciences upon pain of damnation. “First +Friday,” saith Erasmus, “then Saturday,” <span lang="la">et nunc periclitatur dies +Mercurii</span>) and Wednesday now is in danger of a fast. <a href="#note6596">[6596]</a>“And for such +like toys, some so miserably afflict themselves, to despair, and death +itself, rather than offend, and think themselves good Christians in it, +when as indeed they are superstitious Jews.” So saith Leonardus Fuchsius, a +great physician in his time. <a href="#note6597">[6597]</a>“We are tortured in Germany with these +popish edicts, our bodies so taken down, our goods so diminished, that if +God had not sent Luther, a worthy man, in time, to redress these mischiefs, +we should have eaten hay with our horses before this.” <a href="#note6598">[6598]</a>As in fasting, +so in all other superstitious edicts, we crucify one another without a +cause, barring ourselves of many good and lawful things, honest disports, +pleasures and recreations; for wherefore did God create them but for our +use? Feasts, mirth, music, hawking, hunting, singing, dancing, &c. <span lang="la">non tam +necessitatibus nostris Deus inservit, sed in delicias amamur</span>, as Seneca +notes, God would have it so. And as Plato <span class="cite">2. de legibus</span> gives out, <span lang="la">Deos +laboriosam hominum vitam miseratos</span>, the gods in commiseration of human +estate sent Apollo, Bacchus, and the Muses, <span lang="la">qui cum voluptate tripudia et +soltationes nobis ducant</span>, to be merry with mortals, to sing and dance with +us. So that he that will not rejoice and enjoy himself, making good use of +such things as are lawfully permitted, <span lang="la">non est temperatus</span>, as he will, +<span lang="la">sed superstitiosus.</span> “There is nothing better for a man, than that he +should eat and drink, and that he should make his soul enjoy good in his +labour,” <span class="bibcite">Eccles. ii. 24.</span> And as <a href="#note6599">[6599]</a>one said of hawking and hunting, <span lang="la">tot +solatia in hac aegri orbis calamitate, mortalibus taediis deus objecit</span>, I +say of all honest recreations, God hath therefore indulged them to refresh, +ease, solace and comfort us. But we are some of us too stern, too rigid, +too precise, too grossly superstitious, and whilst we make a conscience of +every toy, with touch not, taste not, &c., as those Pythagoreans of old, +and some Indians now, that will eat no flesh, or suffer any living creature +to be killed, the Bannians about Guzzerat; we tyrannise over our brother's +soul, lose the right use of many good gifts; honest <a href="#note6600">[6600]</a>sports, games and +pleasant recreations, <a href="#note6601">[6601]</a>punish ourselves without a cause, lose our +liberties, and sometimes our lives. Anno 1270, at <a href="#note6602">[6602]</a>Magdeburg in +Germany, a Jew fell into a privy upon a Saturday, and without help could +not possibly get out; he called to his fellows for succour, but they denied +it, because it was their Sabbath, <span lang="la">non licebat opus manuum exercere</span>; the +bishop hearing of it, the next day forbade him to be pulled out, because it +was our Sunday. In the mean time the wretch died before Monday. We have +myriads of examples in this kind amongst those rigid Sabbatarians, and +therefore not without good cause, <a href="#note6603">[6603]</a><span lang="la">Intolerabilem pertubationem</span> Seneca +calls it, as well he might, an intolerable perturbation, that causeth such +dire events, folly, madness, sickness, despair, death of body and soul, and +hell itself. +</div> +<div class="subsection"> +<h4><a name="3.4.1.5"></a>SUBSECT. V.—<i>Cure of Religious Melancholy</i>.</h4> + +<p>To purge the world of idolatry and superstition, will require some +monster-taming Hercules, a divine Aesculapius, or Christ himself to come in +his own person, to reign a thousand years on earth before the end, as the +Millenaries will have him. They are generally so refractory, +self-conceited, obstinate, so firmly addicted to that religion in which +they have been bred and brought up, that no persuasion, no terror, no +persecution, can divert them. The consideration of which, hath induced many +commonwealths to suffer them to enjoy their consciences as they will +themselves: a toleration of Jews is in most provinces of Europe. In Asia +they have their synagogues: Spaniards permit Moors to live amongst them: +the Mogullians, Gentiles: the Turks all religions. In Europe, Poland and +Amsterdam are the common sanctuaries. Some are of opinion, that no man +ought to be compelled for conscience' sake, but let him be of what religion +he will, he may be saved, as Cornelius was formerly accepted, Jew, Turks, +Anabaptists, &c. If he be an honest man, live soberly, and civilly in his +profession, (Volkelius, Crellius, and the rest of the Socinians, that now +nestle themselves about Krakow and Rakow in Poland, have renewed this +opinion) serve his own God, with that fear and reverence as he ought. <span lang="la">Sua +cuique civitati</span> (Laeli) <span lang="la">religio sit, nostra nobis</span>, Tully thought fit +every city should be free in this behalf, adore their own <span lang="la">Custodes et +Topicos Deos</span>, tutelar and local gods, as Symmachus calls them. Isocrates +adviseth Demonicus, “when he came to a strange city, to <a href="#note6604">[6604]</a>worship by all +means the gods of the place,” <span lang="la">et unumquemque, Topicum deum sic coli +oportere, quomodo ipse praeceperit</span>: which Cecilius in <a href="#note6605">[6605]</a>Minutius +labours, and would have every nation <span lang="la">sacrorum ritus gentiles habere et +deos colere municipes</span>, keep their own ceremonies, worship their peculiar +gods, which Pomponius Mela reports of the Africans, <span lang="la">Deos suos patrio more +venerantur</span>, they worship their own gods according to their own ordination. +For why should any one nation, as he there pleads, challenge that +universality of God, <span lang="la">Deum suum quem nec ostendunt, nec vident, +discurrantem silicet et ubique praesentem, in omnium mores, actus, et +occultas, cogitationes inquirentem</span>, &c., as Christians do: let every +province enjoy their liberty in this behalf, worship one God, or all as +they will, and are informed. The Romans built altars Diis Asiae, Europae, +Lybiae, <span lang="la">diis ignotis et peregrinis</span>: others otherwise, &c. Plinius +Secundus, as appears by his Epistle to Trajan, would not have the +Christians so persecuted, and in some time of the reign of Maximinus, as we +find it registered in Eusebius <span class="cite">lib. 9. cap. 9.</span> there was a decree made +to this purpose, <span lang="la">Nullus cogatur invitus ad hunc vel illum deorum cultum</span>, +“let no one be compelled against his will to worship any particular deity,” +and by Constantine in the 19th year of his reign as <a href="#note6606">[6606]</a>Baronius informeth +us, <span lang="la">Nemo alteri exhibeat molestiam, quod cujusque animus vult, hoc quisque +transigat</span>, new gods, new lawgivers, new priests, will have new ceremonies, +customs and religions, to which every wise man as a good formalist should +accommodate himself. +<div class="poem" lang="la"> +<div class="line"><a href="#note6607">[6607]</a>Saturnus periit, perierunt et sua jura,</div> +<div class="line">Sub Jove nunc mundus, jussa sequare Jovis.</div> +</div> +The said Constantine the emperor, as Eusebius writes, flung down and +demolished all the heathen gods, silver, gold statues, altars, images and +temples, and turned them all to Christian churches, <span lang="la">infestus gentilium +monumentis ludibrio exposuit</span>; the Turk now converts them again to +Mahometan mosques. The like edict came forth in the reign of Arcadius and +Honorius. <a href="#note6608">[6608]</a>Symmachus the orator in his days, to procure a general +toleration, used this argument, <a href="#note6609">[6609]</a>“Because God is immense and infinite, +and his nature cannot perfectly be known, it is convenient he should be as +diversely worshipped, as every man shall perceive or understand.” It was +impossible, he thought, for one religion to be universal: you see that one +small province can hardly be ruled by one law, civil or spiritual; and “how +shall so many distinct and vast empires of the world be united into one? It +never was, never will be” Besides, if there be infinite planetary and +firmamental worlds, as <a href="#note6610">[6610]</a>some will, there be infinite genii or +commanding spirits belonging to each of them; and so, <span lang="la">per consequens</span> (for +they will be all adored), infinite religions. And therefore let every +territory keep their proper rites and ceremonies, as their <span lang="la">dii tutelares</span> +will, so Tyrius calls them, “and according to the quarter they hold,” their +own institutions, revelations, orders, oracles, which they dictate from +time to time, or teach their own priests or ministers. This tenet was +stiffly maintained in Turkey not long since, as you may read in the third +epistle of Busbequius, <a href="#note6611">[6611]</a>“that all those should participate of eternal +happiness, that lived a holy and innocent life, what religion soever they +professed.” Rustan Bassa was a great patron of it; though Mahomet himself +was sent <span lang="la">virtute gladdi</span>, to enforce all, as he writes in his Alcoran, to +follow him. Some again will approve of this for Jews, Gentiles, infidels, +that are out of the fold, they can be content to give them all respect and +favour, but by no means to such as are within the precincts of our own +church, and called Christians, to no heretics, schismatics, or the like; +let the Spanish inquisition, that fourth fury, speak of some of them, the +civil wars and massacres in France, our Marian times. <a href="#note6612">[6612]</a>Magillianus the +Jesuit will not admit of conference with a heretic, but severity and rigour +to be used, <span lang="la">non illis verba reddere, sed furcas, figere oportet</span>; and +Theodosius is commended in Nicephorus, <span class="cite">lib. 12. cap. 15.</span> <a href="#note6613">[6613]</a>“That he +put all heretics to silence.” Bernard. <span class="cite">Epist. 180</span>, will have club law, fire +and sword for heretics, <a href="#note6614">[6614]</a>“compel them, stop their mouths not with +disputations, or refute them with reasons, but with fists;” and this is +their ordinary practice. Another company are as mild on the other side; to +avoid all heart-burning, and contentious wars and uproars, they would have +a general toleration in every kingdom, no mulct at all, no man for religion +or conscience be put to death, which <a href="#note6615">[6615]</a>Thuanus the French historian much +favours; our late Socinians defend; Vaticanus against Calvin in a large +Treatise in behalf of Servetus, vindicates; Castilio, &c., Martin Ballius +and his companions, maintained this opinion not long since in France, whose +error is confuted by Beza in a just volume. The medium is best, and that +which Paul prescribes, <span class="bibcite">Gal. i.</span> “If any man shall fall by occasion, to +restore such a one with the spirit of meekness, by all fair means, gentle +admonitions;” but if that will not take place, <span lang="la">Post unam et alteram +admonitionem haereticum devita</span>, he must be excommunicate, as Paul did by +Hymenaeus, delivered over to Satan. <span lang="la">Immedicabile vulnus ense recidendum +est.</span> As Hippocrates said in physic, I may well say in divinity, <span lang="la">Quae ferro +non curantur, ignis curat.</span> For the vulgar, restrain them by laws, mulcts, +burn their books, forbid their conventicles; for when the cause is taken +away, the effect will soon cease. Now for prophets, dreamers, and such rude +silly fellows, that through fasting, too much meditation, preciseness, or +by melancholy, are distempered: the best means to reduce them <span lang="la">ad sanam +mentem</span>, is to alter their course of life, and with conference, threats, +promises, persuasions, to intermix physic. Hercules de Saxonia, had such a +prophet committed to his charge in Venice, that thought he was Elias, and +would fast as he did; he dressed a fellow in angel's attire, that said he +came from heaven to bring him divine food, and by that means stayed his +fast, administered his physic; so by the meditation of this forged angel he +was cured. <a href="#note6616">[6616]</a>Rhasis an Arabian, <span class="cite">cont. lib. 1. cap. 9</span>, speaks of a fellow +that in like case complained to him, and desired his help: “I asked him” +(saith he) “what the matter was; he replied, I am continually meditating of +heaven and hell, and methinks I see and talk with fiery spirits, and smell +brimstone, &c., and am so carried away with these conceits, that I can +neither eat, nor sleep, nor go about my business: I cured him” (saith +Rhasis) “partly by persuasion, partly by physic, and so have I done by many +others.” We have frequently such prophets and dreamers amongst us, whom we +persecute with fire and faggot: I think the most compendious cure, for some +of them at least, had been in Bedlam. <span lang="la">Sed de his satis.</span> +</div> +</div> +<div class="member"> +<h3><a name="3.4.2"></a>MEMB. II.</h3> +<div class="subsection"> +<h4><a name="3.4.2.1"></a>SUBSECT. I.—<i>Religious Melancholy in defect; parties affected, Epicures, Atheists, Hypocrites, worldly secure, Carnalists; all impious persons, impenitent sinners, &c.</i></h4> + +<p>In that other extreme or defect of this love of God, knowledge, faith, +fear, hope, &c. are such as err both in doctrine and manners, Sadducees, +Herodians, libertines, politicians: all manner of atheists, epicures, +infidels, that are secure, in a reprobate sense, fear not God at all, and +such are too distrustful and timorous, as desperate persons be. That grand +sin of atheism or impiety, <a href="#note6617">[6617]</a>Melancthon calls it <span lang="la">monstrosam +melancholiam</span>, monstrous melancholy; or <span lang="la">venenatam melancholiam</span>, poisoned +melancholy. A company of Cyclops or giants, that war with the gods, as the +poets feigned, antipodes to Christians, that scoff at all religion, at God +himself, deny him and all his attributes, his wisdom, power, providence, +his mercy and judgment. +<div class="poem" lang="la"> +<div class="line"><a href="#note6618">[6618]</a>Esse aliquos manes, et subterranea regna,</div> +<div class="line">Et contum, et Stygio ranas in gurgite nigras,</div> +<div class="line">Atque una transire vadum tot millia cymba,</div> +<div class="line">Nec pueri credunt, nisi qui nondum aere lavantur.</div> +</div> +That there is either heaven or hell, resurrection of the dead, pain, +happiness, or world to come, <span lang="la">credat Judaeus Apella</span>; for their parts they +esteem them as so many poet's tales, bugbears, Lucian's Alexander; Moses, +Mahomet, and Christ are all as one in their creed. When those bloody wars +in France for matters of religion (saith <a href="#note6619">[6619]</a>Richard Dinoth) were so +violently pursued between Huguenots and Papists, there was a company of +good fellows laughed them all to scorn, for being such superstitious fools, +to lose their wives and fortunes, accounting faith, religion, immortality +of the soul, mere fopperies and illusions. Such loose <a href="#note6620">[6620]</a>atheistical +spirits are too predominant in all kingdoms. Let them contend, pray, +tremble, trouble themselves that will, for their parts, they fear neither +God nor devil; but with that Cyclops in Euripides, +<div class="poem" lang="la"> +<div class="line">Haud ulla numina expavescunt caelitum,</div> +<div class="line">Sed victimas uni deorum maximo,</div> +<div class="line">Ventri offerunt, deos ignorant caeteros.</div> +</div> +<div class="poem"> +<div class="line">They fear no God but one,</div> +<div class="line">They sacrifice to none.</div> +<div class="line">But belly, and him adore,</div> +<div class="line">For gods they know no more.</div> +</div> +“Their God is their belly,” as Paul saith, <span lang="la">Sancta mater saturitas;—quibus +in solo vivendi causa palato est.</span> The idol, which they worship and adore, +is their mistress; with him in Plautus, <span lang="la">mallem haec mulier me amet quam +dii</span>, they had rather have her favour than the gods'. Satan is their guide, +the flesh is their instructor, hypocrisy their counsellor, vanity their +fellow-soldier, their will their law, ambition their captain, custom their +rule; temerity, boldness, impudence their art, toys their trading, +damnation their end. All their endeavours are to satisfy their lust and +appetite, how to please their genius, and to be merry for the present, +<span lang="la">Ede, lude, bibe, post mortem nulla voluptas</span>.<a href="#note6621">[6621]</a>“The same condition is of +men and of beasts; as the one dieth, so dieth the other,” <span class="bibcite">Eccles. iii. 19.</span> +The world goes round, +<div class="poem" lang="la"> +<div class="line"><a href="#note6622">[6622]</a>———truditur dies die,</div> +<div class="line">Novaeque pergunt interire Lunae:</div> +</div> +<a href="#note6623">[6623]</a>They did eat and drink of old, marry, bury, bought, sold, planted, +built, and will do still. <a href="#note6624">[6624]</a>“Our life is short and tedious, and in the +death of a man there is no recovery, neither was any man known that hath +returned from the grave; for we are born at all adventure, and we shall be +hereafter as though we had never been; for the breath is as smoke in our +nostrils, &c., and the spirit vanisheth as the soft air.” <a href="#note6625">[6625]</a>“Come let us +enjoy the pleasures that are present, let us cheerfully use the creatures +as in youth, let us fill ourselves with costly wine and ointments, let not +the flower of our life pass by us, let us crown ourselves with rose-buds +before they are withered,” &c. <a href="#note6626">[6626]</a><span lang="la">Vivamus mea Lesbia et amemus</span>, &c. <a href="#note6627">[6627]</a> +“Come let us take our fill of love, and pleasure in dalliance, for this is +our portion, this is our lot.” + +<p><span lang="la">Tempora labuntur, tacitisque senescimus annis</span>.<a href="#note6628">[6628]</a> For the rest of heaven and hell, let children and superstitious +fools believe it: for their parts, they are so far from trembling at the +dreadful day of judgment that they wish with Nero, <span lang="la">Me vivo fiat</span>, let it +come in their times: so secure, so desperate, so immoderate in lust and +pleasure, so prone to revenge that, as Paterculus said of some caitiffs in +his time in Rome, <span lang="la">Quod nequiter ausi, fortiter executi</span>: it shall not be +so wickedly attempted, but as desperately performed, whatever they take in +hand. Were it not for God's restraining grace, fear and shame, temporal +punishment, and their own infamy, they would. Lycaon-like exenterate, as so +many cannibals eat up, or Cadmus' soldiers consume one another. These are +most impious, and commonly professed atheists, that never use the name of +God but to swear by it; that express nought else but epicurism in their +carriage, or hypocrisy; with Pentheus they neglect and contemn these rites +and religious ceremonies of the gods; they will be gods themselves, or at +least <span lang="la">socii deorum. Divisum imperium cum Jove Caesar habet.</span> “Caesar +divides the empire with Jove.” Aproyis, an Egyptian tyrant, grew, saith +<a href="#note6629">[6629]</a>Herodotus, to that height of pride, insolency of impiety, to that +contempt of Gods and men, that he held his kingdom so sure, <span lang="la">ut a nemine +deorum aut hominum sibi eripi posset</span>, neither God nor men could take it +from him. <a href="#note6630">[6630]</a>A certain blasphemous king of Spain (as <a href="#note6631">[6631]</a>Lansius reports) +made an edict, that no subject of his, for ten years' space, should believe +in, call on, or worship any god. And as <a href="#note6632">[6632]</a>Jovius relates of “Mahomet the +Second, that sacked Constantinople, he so behaved himself, that he believed +neither Christ nor Mahomet; and thence it came to pass, that he kept his +word and promise no farther than for his advantage, neither did he care to +commit any offence to satisfy his lust.” I could say the like of many +princes, many private men (our stories are full of them) in times past, +this present age, that love, fear, obey, and perform all civil duties as +they shall find them expedient or behoveful to their own ends. <span lang="la">Securi +adversus Deos, securi adversus homines, votis non est opus</span>, which <a href="#note6633">[6633]</a> +Tacitus reports of some Germans, they need not pray, fear, hope, for they +are secure, to their thinking, both from Gods and men. Bulco Opiliensis, +sometime Duke of <a href="#note6634">[6634]</a>Silesia, was such a one to a hair; he lived (saith +<a href="#note6635">[6635]</a>Aeneas Sylvius) at <a href="#note6636">[6636]</a>Vratislavia, “and was so mad to satisfy his lust, +that he believed neither heaven nor hell, or that the soul was immortal, +but married wives, and turned them up as he thought fit, did murder and +mischief, and what he list himself.” This duke hath too many followers in +our days: say what you can, dehort, exhort, persuade to the contrary, they +are no more moved,—<span lang="la">quam si dura, silex aut stet Marpesia cautes</span>, +than so many stocks, and stones; tell them of heaven and hell, 'tis to no +purpose, <span lang="la">laterem lavas</span>, they answer as Ataliba that Indian prince did +friar Vincent, <a href="#note6637">[6637]</a>“when he brought him a book, and told him all the +mysteries of salvation, heaven and hell, were contained in it: he looked +upon it, and said he saw no such matter, asking withal, how he knew it:” +they will but scoff at it, or wholly reject it. Petronius in Tacitus, when +he was now by Nero's command bleeding to death, <span lang="la">audiebat amicos nihil +referentes de immortalitate animae, aut sapientum placitis, sed levia +carmina et faciles versus</span>; instead of good counsel and divine meditations, +he made his friends sing him bawdy verses and scurrilous songs. Let them +take heaven, paradise, and that future happiness that will, <span lang="la">bonum est esse +hic</span>, it is good being here: there is no talking to such, no hope of their +conversion, they are in a reprobate sense, mere carnalists, fleshly minded +men, which howsoever they may be applauded in this life by some few +parasites, and held for worldly wise men. <a href="#note6638">[6638]</a>“They seem to me” (saith +Melancthon) “to be as mad as Hercules was when he raved and killed his wife +and children.” A milder sort of these atheistical spirits there are that +profess religion, but <span lang="la">timide et haesitanter</span>, tempted thereunto out of that +horrible consideration of diversity of religions, which are and have been +in the world (which argument Campanella, <span class="cite">Atheismi Triumphati, cap. 9.</span> +both urgeth and answers), besides the covetousness, imposture, and knavery +of priests, <span lang="la">quae faciunt</span> (as <a href="#note6639">[6639]</a>Postellus observes) <span lang="la">ut rebus sacris +minus faciant fidem</span>; and those religions some of them so fantastical, +exorbitant, so violently maintained with equal constancy and assurance; +whence they infer, that if there be so many religious sects, and denied by +the rest, why may they not be all false? or why should this or that be +preferred before the rest? The sceptics urge this, and amongst others it is +the conclusion of Sextus Empericus, <span class="cite">lib. 3. advers. Mathematicos</span>: after +many philosophical arguments and reasons pro and con that there are +gods, and again that there are no gods, he so concludes, <span lang="la">cum tot inter se +pugnent, &c. Una tantum potest esse vera</span>, as Tully likewise disputes: +Christians say, they alone worship the true God, pity all other sects, +lament their case; and yet those old Greeks and Romans that worshipped the +devil, as the Chinese now do, <span lang="la">aut deos topicos</span>, their own gods; as Julian +the apostate, <a href="#note6640">[6640]</a>Cecilius in Minutius, Celsus and Porphyrius the +philosopher object: and as Machiavel contends, were much more noble, +generous, victorious, had a more flourishing commonwealth, better cities, +better soldiers, better scholars, better wits. Their gods overcame our +gods, did as many miracles, &c. Saint Cyril, Arnobius, Minutius, with many +other ancients of late, Lessius, Morneus, Grotius <span class="cite">de Verit. Relig. +Christianae</span>, Savanarola <span class="cite">de Verit. Fidei Christianae</span>, well defend; but +Zanchius, <a href="#note6641">[6641]</a>Campanella, Marinus Marcennus, Bozius, and Gentillettus +answer all these atheistical arguments at large. But this again troubles +many as of old, wicked men generally thrive, professed atheists thrive, +<div class="poem" lang="la"> +<div class="line"><a href="#note6642">[6642]</a>Nullos esse Deos, inane coelum,</div> +<div class="line">Affirmat Selius: probatque, quod se</div> +<div class="line">Factum, dum negat haec, videt beatum.</div> +</div> +<div class="poem"> +<div class="line">There are no gods, heavens are toys,</div> +<div class="line">Selius in public justifies;</div> +<div class="line">Because that whilst he thus denies</div> +<div class="line">Their deities, he better thrives.</div> +</div> +This is a prime argument: and most part your most sincere, upright, honest, +and <a href="#note6643">[6643]</a>good men are depressed, “The race is not to the swift, nor the +battle to the strong” (<span class="bibcite">Eccles. ix. 11.</span>), “nor yet bread to the wise, favour +nor riches to men of understanding, but time and chance comes to all.” +There was a great plague in Athens (as Thucydides, <span class="cite">lib. 2.</span> relates), in +which at last every man, with great licentiousness, did what he list, not +caring at all for God's or men's laws. “Neither the fear of God nor laws of +men” (saith he) “awed any man, because the plague swept all away alike, good +and bad; they thence concluded it was alike to worship or not worship the +gods, since they perished all alike.” Some cavil and make doubts of +scripture itself: it cannot stand with God's mercy, that so many should be +damned, so many bad, so few good, such have and hold about religions, all +stiff on their side, factious alike, thrive alike, and yet bitterly +persecuting and damning each other; “It cannot stand with God's goodness, +protection, and providence” (as <a href="#note6644">[6644]</a>Saint Chrysostom in the Dialect of such +discontented persons) “to see and suffer one man to be lame, another mad, a +third poor and miserable all the days of his life, a fourth grievously +tormented with sickness and aches, to his last hour. Are these signs and +works of God's providence, to let one man be deaf, another dumb? A poor +honest fellow lives in disgrace, woe and want, wretched he is; when as a +wicked caitiff abounds in superfluity of wealth, keeps whores, parasites, +and what he will himself:” <span lang="la">Audis Jupiter haec? Talia multa connectentes, +longum reprehensionis sermonem erga Dei providentiam contexunt.</span> <a href="#note6645">[6645]</a>Thus +they mutter and object (see the rest of their arguments in Marcennus in +Genesin, and in Campanella, amply confuted), with many such vain cavils, +well known, not worthy the recapitulation or answering: whatsoever they +pretend, they are <span lang="la">interim</span> of little or no religion. + +<p>Cousin-germans to these men are many of our great philosophers and deists, +who, though they be more temperate in this life, give many good moral +precepts, honest, upright, and sober in their conversation, yet in effect +they are the same (accounting no man a good scholar that is not an +atheist), <span lang="la">nimis altum sapiunt</span>, too much learning makes them mad. Whilst +they attribute all to natural causes, <a href="#note6646">[6646]</a>contingence of all things, as +Melancthon calls them, <span lang="la">Pertinax hominum genus</span>, a peevish generation of +men, that misled by philosophy, and the devil's suggestion, their own +innate blindness, deny God as much as the rest, hold all religion a +fiction, opposite to reason and philosophy, though for fear of magistrates, +saith <a href="#note6647">[6647]</a>Vaninus, they durst not publicly profess it. Ask one of them of +what religion he is, he scoffingly replies, a philosopher, a Galenist, an +<a href="#note6648">[6648]</a>Averroist, and with Rabelais a physician, a peripatetic, an epicure. In +spiritual things God must demonstrate all to sense, leave a pawn with them, +or else seek some other creditor. They will acknowledge Nature and Fortune, +yet not God: though in effect they grant both: for as Scaliger defines, +Nature signifies God's ordinary power; or, as Calvin writes, Nature is +God's order, and so things extraordinary may be called unnatural: Fortune +his unrevealed will; and so we call things changeable that are beside +reason and expectation. To this purpose <a href="#note6649">[6649]</a>Minutius in <span class="cite">Octavio</span>, and <a href="#note6650">[6650]</a> +Seneca well discourseth with them, <span class="cite">lib. 4. de beneficiis, cap. 5, 6, 7.</span> +“They do not understand what they say; what is Nature but God? call him +what thou wilt, Nature, Jupiter, he hath as many names as offices: it comes +all to one pass, God is the fountain of all, the first Giver and Preserver, +from whom all things depend,” <a href="#note6651">[6651]</a><span lang="la">a quo, et per quem omnia, Nam quocunque +vides Deus est, quocunque moveris</span>, “God is all in all, God is everywhere, +in every place.” And yet this Seneca, that could confute and blame them, is +all out as much to be blamed and confuted himself, as mad himself; for he +holds <span lang="la">fatum Stoicum</span>, that inevitable Necessity in the other extreme, as +those Chaldean astrologers of old did, against whom the prophet Jeremiah so +often thunders, and those heathen mathematicians, Nigidius Figulus, +magicians, and Priscilianists, whom St. Austin so eagerly confutes, those +Arabian questionaries, Novem Judices, Albumazer, Dorotheus, &c., and our +countryman <a href="#note6652">[6652]</a>Estuidus, that take upon them to define out of those great +conjunction of stars, with Ptolomeus, the periods of kingdoms, or +religions, of all future accidents, wars, plagues, schisms, heresies, and +what not? all from stars, and such things, saith Maginus, <span lang="la">Quae sibi et +intelligentiis suis reservavit Deus</span>, which God hath reserved to himself +and his angels, they will take upon them to foretell, as if stars were +immediate, inevitable causes of all future accidents. Caesar Vaninus, in his +book <span class="cite">de admirandis naturae Arcanis, dial. 52. de oraculis</span>, is more free, +copious, and open, in this explication of this astrological tenet of +Ptolemy, than any of our modern writers, Cardan excepted, a true disciple +of his master Pomponatius; according to the doctrine of Peripatetics, he +refers all apparitions, prodigies, miracles, oracles, accidents, +alterations of religions, kingdoms, &c. (for which he is soundly lashed by +Marinus Mercennus, as well he deserves), to natural causes (for spirits he +will not acknowledge), to that light, motion, influences of heavens and +stars, and to the intelligences that move the orbs. <span lang="la">Intelligentia quae, +movet orbem mediante coelo</span>, &c. Intelligences do all: and after a long +discourse of miracles done of old, <span lang="la">si haec daemones possint, cur non et +intelligentiae, coelorum motrices</span>? And as these great conjunctions, aspects +of planets, begin or end, vary, are vertical and predominant, so have +religions, rites, ceremonies, and kingdoms their beginning, progress, +periods, <span lang="la">in urbibus, regibus, religionibus, ac in particularibus +hominibus, haec vera ac manifesta, sunt, ut Aristoteles innuere videtur, et +quotidiana docet experientia, ut historias perlegens videbit; quid olim in +Gentili lege Jove sanctius et illustrius? quid nunc vile magis et +execrandum? Ita coelestia corpora pro mortalium beneficio religiones +aedificant, et cum cessat influxus, cessat lex</span>,<a href="#note6653">[6653]</a> &c. And because, +according to their tenets, the world is eternal, intelligences eternal, +influences of stars eternal, kingdoms, religions, alterations shall be +likewise eternal, and run round after many ages; <span lang="la">Atque iterum ad Troiam +magnus mittetur Achilles; renascentur religiones, et ceremoniae, res humanae +in idem recident, nihil nunc quod non olim fuit, et post saeculorum +revolutiones alias est, erit,<a href="#note6654">[6654]</a>&c. idem specie</span>, saith Vaninus, <span lang="la">non +individuo quod Plato significavit.</span> These (saith mine <a href="#note6655">[6655]</a>author), these +are the decrees of Peripatetics, which though I recite, <span lang="la">in obsequium +Christianae fidei detestor</span>, as I am a Christian I detest and hate. Thus +Peripatetics and astrologians held in former times, and to this effect of +old in Rome, saith Dionysius Halicarnassus, <span class="cite">lib. 7</span>, when those meteors +and prodigies appeared in the air, after the banishment of Coriolanus, <a href="#note6656">[6656]</a> +“Men were diversely affected: some said they were God's just judgments for +the execution of that good man, some referred all to natural causes, some +to stars, some thought they came by chance, some by necessity” decreed <span lang="la">ab +initio</span>, and could not be altered. The two last opinions of necessity and +chance were, it seems, of greater note than the rest. +<div class="poem" lang="la"> +<div class="line"><a href="#note6657">[6657]</a>Sunt qui in Fortunae jam casibus omnia ponunt,</div> +<div class="line">Et mundum credunt nullo rectore moveri,</div> +<div class="line">Natura, volvente vices, &c.</div> +</div> +<p>For the first of chance, as <a href="#note6658">[6658]</a>Sallust likewise informeth us, those old +Romans generally received; “They supposed fortune alone gave kingdoms and +empires, wealth, honours, offices: and that for two causes; first, because +every wicked base unworthy wretch was preferred, rich, potent, &c.; +secondly, because of their uncertainty, though never so good, scarce any +one enjoyed them long: but after, they began upon better advice to think +otherwise, that every man made his own fortune.” The last of Necessity was +Seneca's tenet, that God was <span lang="la">alligatus causis secundis</span>, so tied to second +causes, to that inexorable Necessity, that he could alter nothing of that +which was once decreed; <span lang="la">sic erat in fatis</span>, it cannot be altered, <span lang="la">semel +jussit, semper paret Deus, nulla vis rumpit, nullae preces, nec ipsum +fulmen</span>, God hath once said it, and it must for ever stand good, no +prayers, no threats, nor power, nor thunder itself can alter it. Zeno, +Chrysippus, and those other Stoics, as you may read in Tully <span class="cite">2. de +divinatione</span>, Gellius, <span class="cite">lib. 6. cap. 2.</span> &c., maintained as much. In all +ages, there have been such, that either deny God in all, or in part; some +deride him, they could have made a better world, and ruled it more orderly +themselves, blaspheme him, derogate at their pleasure from him. 'Twas so in +<a href="#note6659">[6659]</a>Plato's time, “Some say there be no gods, others that they care not +for men, a middle sort grant both.” <span lang="la">Si non sit Deus, unde mala? si sit +Deus, unde mala</span>? So Cotta argues in Tully, why made he not all good, or at +least tenders not the welfare of such as are good? As the woman told +Alexander, if he be not at leisure to hear causes, and redress them, why +doth he reign? <a href="#note6660">[6660]</a>Sextus Empericus hath many such arguments. Thus +perverse men cavil. So it will ever be, some of all sorts, good, bad, +indifferent, true, false, zealous, ambidexters, neutralists, lukewarm, +libertines, atheists, &c. They will see these religious sectaries agree +amongst themselves, be reconciled all, before they will participate with, +or believe any: they think in the meantime (which <a href="#note6661">[6661]</a>Celsus objects, and +whom Origen confutes), “We Christians adore a person put to <a href="#note6662">[6662]</a>death with +no more reason than the barbarous Getes worshipped Zamolxis, the Cilicians +Mopsus, the Thebans Amphiaraus, and the Lebadians Trophonius; one religion +is as true as another, new fangled devices, all for human respects;” +great-witted Aristotle's works are as much authentical to them as +Scriptures, subtle Seneca's Epistles as canonical as St. Paul's, Pindarus' +Odes as good as the Prophet David's Psalms, Epictetus' Enchiridion +equivalent to wise Solomon's Proverbs. They do openly and boldly speak this +and more, some of them, in all places and companies. <a href="#note6663">[6663]</a>“Claudius the +emperor was angry with Heaven, because it thundered, and challenged Jupiter +into the field; with what madness! saith Seneca; he thought Jupiter could +not hurt him, but he could hurt Jupiter.” Diagoras, Demonax, Epicurus, +Pliny, Lucian, Lucretius,—<span lang="la">Contemptorque Deum Mezentius</span>, “professed +atheists all” in their times: though not simple atheists neither, as +Cicogna proves, <span class="cite">lib. 1. cap. 1.</span> they scoffed only at those Pagan gods, +their plurality, base and fictitious offices. Gilbertus Cognatus labours +much, and so doth Erasmus, to vindicate Lucian from scandal, and there be +those that apologise for Epicurus, but all in vain; Lucian scoffs at all, +Epicurus he denies all, and Lucretius his scholar defends him in it: +<div class="poem" lang="la"> +<div class="line"><a href="#note6664">[6664]</a>Humana ante oculua foede cum vita jaceret</div> +<div class="line">In terris oppressa gravi cum religione,</div> +<div class="line">Quae caput a coeli regionibus ostendebat,</div> +<div class="line">Horribili super aspectu mortalibus instans, &c.</div> +</div> +<div class="poem"> +<div class="line">When human kind was drench'd in superstition,</div> +<div class="line">With ghastly looks aloft, which frighted mortal men, &c.</div> +</div> +He alone, like another Hercules, did vindicate the world from that monster. +Uncle <a href="#note6665">[6665]</a>Pliny, <span class="cite">lib. 2. cap. 7. nat. hist.</span> and <span class="cite">lib. 7. cap. 55</span>, in +express words denies the immortality of the soul. <a href="#note6666">[6666]</a>Seneca doth little +less, <span class="cite">lib. 7. epist. 55. ad Lucilium, et lib. de consol. ad Martiam</span>, or +rather more. Some Greek Commentators would put as much upon Job, that he +should deny resurrection, &c., whom Pineda copiously confutes in <span class="cite">cap. 7. +Job, vers. 9.</span> Aristotle is hardly censured of some, both divines and +philosophers. St. Justin <span class="cite">in Peraenetica ad Gentes</span>, Greg. Nazianzen. <span class="cite">in +disput. adversus Eun.</span>, Theodoret, <span class="cite">lib. 5. de curat. graec. affec.</span>, Origen. +<span class="cite">lib. de principiis</span>. Pomponatius justifies in his Tract (so styled at +least) <span class="cite">De immortalitate Animae</span>, Scaliger (who would forswear himself at +any time, saith Patritius, in defence of his great master Aristotle), and +Dandinus, <span class="cite">lib. 3. de anima</span>, acknowledge as much. Averroes oppugns all +spirits and supreme powers; of late Brunus (<span lang="la">infelix Brunus</span>, <a href="#note6667">[6667]</a>Kepler +calls him), Machiavel, Caesar Vaninus lately burned at Toulouse in France, +and Pet. Aretine, have publicly maintained such atheistical paradoxes, +<a href="#note6668">[6668]</a>with that Italian Boccaccio with his fable of three rings, &c., <span lang="la">ex quo +infert haud posse internosci, quae sit verior religio, Judaica, Mahometana, +an Christiana, quoniam eadem signa</span>, &c., “from which he infers, that it +cannot be distinguished which is the true religion, Judaism, Mahommedanism, +or Christianity,” &c. <a href="#note6669">[6669]</a>Marinus Mercennus suspects Cardan for his +subtleties, Campanella, and Charron's Book of Wisdom, with some other +Tracts, to savour of <a href="#note6670">[6670]</a>atheism: but amongst the rest that pestilent book +<span class="cite">de tribus mundi impostoribus</span>, <span lang="la">quem sine horrore (inquit) non legas, et +mundi Cymbalum dialogis quatuor contentum, anno 1538, auctore Peresio, +Parisiis excusum</span>, <a href="#note6671">[6671]</a>&c. And as there have been in all ages such +blasphemous spirits, so there have not been wanting their patrons, +protectors, disciples and adherents. Never so many atheists in Italy and +Germany, saith <a href="#note6672">[6672]</a>Colerus, as in this age: the like complaint Mercennus +makes in France, 50,000 in that one city of Paris. Frederic the Emperor, as +<a href="#note6673">[6673]</a>Matthew Paris records <span lang="la">licet non sit recitabile</span> (I use his own words) +is reported to have said, <span lang="la">Tres praestigiatores, Moses, Christus, et +Mahomet, uti mundo dominarentur, totum populum sibi contemporaneum se +duxisse.</span> (Henry, the Landgrave of Hesse, heard him speak it,) <span lang="la">Si +principes imperii institutioni meae adhaererent, ego multo meliorem modum +credendi et vivendi ordinarem.</span> + +<p>To these professed atheists, we may well add that impious and carnal crew +of worldly-minded men, impenitent sinners, that go to hell in a lethargy, +or in a dream; who though they be professed Christians, yet they will +<span lang="la">nulla pallescere culpa</span>, make a conscience of nothing they do, they have +cauterised consciences, and are indeed in a reprobate sense, “past all +feeling, have given themselves over to wantonness, to work all manner of +uncleanness even with greediness,” <span class="bibcite">Ephes. iv. 19.</span> They do know there is a +God, a day of judgment to come, and yet for all that, as Hugo saith, <span lang="la">ita +comedunt ac dormiunt, ac si diem judicii evasissent; ita ludunt ac rident, +ac si in coelis cum Deo regnarent</span>: they are as merry for all the sorrow, +as if they had escaped all dangers, and were in heaven already: +<div class="poem" lang="la"> +<div class="line"><a href="#note6674">[6674]</a>———Metus omnes, et inexorabile fatum</div> +<div class="line">Subjecit pedibus, strepitumque Acherontis avari.</div> +</div> +Those rude idiots and ignorant persons, that neglect and contemn the means +of their salvation, may march on with these; but above all others, those +Herodian temporizing statesmen, political Machiavellians and hypocrites, +that make a show of religion, but in their hearts laugh at it. <span lang="la">Simulata +sanctitas duplex iniquitas</span>; they are in a double fault, “that fashion +themselves to this world,” which <a href="#note6675">[6675]</a>Paul forbids, and like Mercury, the +planet, are good with good, bad with bad. When they are at Rome, they do +there as they see done, puritans with puritans, papists with papists; +<span lang="la">omnium horarum homines</span>, formalists, ambidexters, lukewarm Laodiceans. +<a href="#note6676">[6676]</a>All their study is to please, and their god is their commodity, their +labour to satisfy their lusts, and their endeavours to their own ends. +Whatsoever they pretend, or in public seem to do, <a href="#note6677">[6677]</a>“With the fool in +their hearts, they say there is no God.” <span lang="la">Heus tu—de Jove quid sentis</span>? +“Hulloa! what is your opinion about a Jupiter?” Their words are as soft as +oil, but bitterness is in their hearts; like <a href="#note6678">[6678]</a>Alexander VI. so cunning +dissemblers, that what they think they never speak. Many of them are so +close, you can hardly discern it, or take any just exceptions at them; they +are not factious, oppressors as most are, no bribers, no simoniacal +contractors, no such ambitious, lascivious persons as some others are, no +drunkards, <span lang="la">sobrii solem vident orientem, sobrii vident occidentem</span>, they +rise sober, and go sober to bed, plain dealing, upright, honest men, they +do wrong to no man, and are so reputed in the world's esteem at least, very +zealous in religion, very charitable, meek, humble, peace-makers, keep all +duties, very devout, honest, well spoken of, beloved of all men: but he +that knows better how to judge, he that examines the heart, saith they are +hypocrites, <span lang="la">Cor dolo plenum; sonant vitium percussa maligne</span>, they are not +sound within. As it is with writers <a href="#note6679">[6679]</a>oftentimes, <span lang="la">Plus sanctimoniae, in +libello, quam libelli auctore</span>, more holiness is in the book than in the +author of it: so 'tis with them: many come to church with great Bibles, +whom Cardan said he could not choose but laugh at, and will now and then +<span lang="la">dare operam Augustino</span>, read Austin, frequent sermons, and yet professed +usurers, mere gripes, <span lang="la">tota vitae ratio epicurea est</span>; all their life is +epicurism and atheism, come to church all day, and lie with a courtesan at +night. <span lang="la">Qui curios simulant et Bacchanalia vivunt</span>, they have Esau's +hands, and Jacob's voice: yea, and many of those holy friars, sanctified +men, Cappam, saith Hierom, <span lang="la">et cilicium induunt, sed intus latronem +tegunt.</span> They are wolves in sheep's clothing, <span lang="la">Introrsum turpes, speciosi +pelle decora</span>, “Fair without, and most foul within.” <a href="#note6680">[6680]</a><span lang="la">Latet plerumque +sub tristi amictu lascivia, et deformis horror vili veste tegitur</span>; +ofttimes under a mourning weed lies lust itself, and horrible vices under a +poor coat. But who can examine all those kinds of hypocrites, or dive into +their hearts? ]f we may guess at the tree by the fruit, never so many as in +these days; show me a plain-dealing true honest man: <span lang="la">Et pudor, et +probitas, et timor omnis abest.</span> He that shall but look into their lives, +and see such enormous vices, men so immoderate in lust, unspeakable in +malice, furious in their rage, flattering and dissembling (all for their +own ends) will surely think they are not truly religious, but of an +obdurate heart, most part in a reprobate sense, as in this age. But let +them carry it as they will for the present, dissemble as they can, a time +will come when they shall be called to an account, their melancholy is at +hand, they pull a plague and curse upon their own heads, <span lang="la">thesaurisant iram +Dei.</span> Besides all such as are <span lang="la">in deos contumeliosi</span>, blaspheme, contemn, +neglect God, or scoff at him, as the poets feign of Salmoneus, that would +in derision imitate Jupiter's thunder, he was precipitated for his pains, +Jupiter <span lang="la">intonuit contra</span>, &c. so shall they certainly rue it in the end, +(<a href="#note6681">[6681]</a><span lang="la">in se spuit, qui in coelum spuit</span>), their doom's at hand, and hell is +ready to receive them. + +<p>Some are of opinion, that it is in vain to dispute with such atheistical +spirits in the meantime, 'tis not the best way to reclaim them. Atheism, +idolatry, heresy, hypocrisy, though they have one common root, that is +indulgence to corrupt affection, yet their growth is different, they have +divers symptoms, occasions, and must have several cures and remedies. 'Tis +true some deny there is any God, some confess, yet believe it not; a third +sort confess and believe, but will not live after his laws, worship and +obey him: others allow God and gods subordinate, but not one God, no such +general God, <span lang="la">non talem deum</span>, but several topic gods for several places, +and those not to persecute one another for any difference, as Socinus will, +but rather love and cherish. + +<p>To describe them in particular, to produce their arguments and reasons, +would require a just volume, I refer them therefore that expect a more +ample satisfaction, to those subtle and elaborate treatises, devout and +famous tracts of our learned divines (schoolmen amongst the rest, and +casuists) that have abundance of reasons to prove there is a God, the +immortality of the soul, &c., out of the strength of wit and philosophy +bring irrefragable arguments to such as are ingenuous and well disposed; at +the least, answer all cavils and objections to confute their folly and +madness, and to reduce them, <span lang="la">si fieri posset, ad sanam mentem</span>, to a +better mind, though to small purpose many times. Amongst others consult +with Julius Caesar Lagalla, professor of philosophy in Rome, who hath +written a large volume of late to confute atheists: of the immortality of +the soul, Hierom. Montanus <span class="cite">de immortalitate Animae</span>: Lelius Vincentius of +the same subject: Thomas Giaminus, and Franciscus Collius <span class="cite">de Paganorum +animabus post mortem</span>, a famous doctor of the Ambrosian College in Milan. +Bishop Fotherby in his Atheomastix, Doctor Dove, Doctor Jackson, Abernethy, +Corderoy, have written well of this subject in our mother tongue: in Latin, +Colerus, Zanchius, Palearius, Illyricus, <a href="#note6682">[6682]</a>Philippus, Faber Faventinus, +&c. But <span lang="la">instar omnium</span>, the most copious confuter of atheists is Marinus +Mercennus in his Commentaries on Genesis: <a href="#note6683">[6683]</a>with Campanella's Atheismus +Triumphatus. He sets down at large the causes of this brutish passion, +(seventeen in number I take it) answers all their arguments and sophisms, +which he reduceth to twenty-six heads, proving withal his own assertion; +“There is a God, such a God, the true and sole God,” by thirty-five +reasons. His Colophon is how to resist and repress atheism, and to that +purpose he adds four especial means or ways, which who so will may +profitably peruse. +</div> +<div class="subsection"> +<h4><a name="3.4.2.2"></a>SUBSECT. II.—<i>Despair. Despairs, Equivocations, Definitions, Parties and Parts affected</i>.</h4> + +<p>There be many kinds of desperation, whereof some be holy, some unholy, as +<a href="#note6684">[6684]</a>one distinguisheth; that unholy he defines out of Tully to be +<span lang="la">Aegritudinem animi sine ulla rerum expectatione meliore</span>, a sickness of the +soul without any hope or expectation of amendment; which commonly succeeds +fear; for whilst evil is expected, we fear: but when it is certain, we +despair. According to Thomas <span class="cite">2. 2ae. distinct. 40. art. 4.</span> it is +<span lang="la">Recessus a re desiderata, propter impossibilitatem existimatam</span>, a +restraint from the thing desired, for some impossibility supposed. Because +they cannot obtain what they would, they become desperate, and many times +either yield to the passion by death itself, or else attempt +impossibilities, not to be performed by men. In some cases, this desperate +humour is not much to be discommended, as in wars it is a cause many times +of extraordinary valour; as Joseph, <span class="cite">lib. 1. de bello Jud. cap. 14.</span> L. +Danaeus <span class="cite">in Aphoris. polit. pag. 226.</span> and many politicians hold. It makes +them improve their worth beyond itself, and of a forlorn impotent company +become conquerors in a moment. <span lang="la">Una salus victis nullam sperare salutem</span>, +“the only hope for the conquered is despair.” In such courses when they see +no remedy, but that they must either kill or be killed, they take courage, +and oftentimes, <span lang="la">praeter spem</span>, beyond all hope vindicate themselves. +Fifteen thousand Locrenses fought against a hundred thousand Crotonienses, +and seeing now no way but one, they must all die, <a href="#note6685">[6685]</a>thought they would +not depart unrevenged, and thereupon desperately giving an assault, +conquered their enemies. <span lang="la">Nec alia causa victoriae</span>, (saith Justin mine +author) <span lang="la">quam quod desperaverant.</span> William the Conqueror, when he first +landed in England, sent back his ships, that his soldiers might have no +hope of retiring back. <a href="#note6686">[6686]</a>Bodine excuseth his countrymen's overthrow at +that famous battle at Agincourt, in Henry the Fifth his time, (<span lang="la">cui +simile</span>, saith Froissard, <span lang="la">tota historia producere non possit</span>, which no +history can parallel almost, wherein one handful of Englishmen overthrew a +royal army of Frenchmen) with this refuge of despair, <span lang="la">pauci desperati</span>, a +few desperate fellows being compassed in by their enemies, past all hope of +life, fought like so many devils; and gives a caution, that no soldiers +hereafter set upon desperate persons, which <a href="#note6687">[6687]</a>after Frontinus and +Vigetius, Guicciardini likewise admonisheth, <span class="cite">Hypomnes. part. 2. pag. +25.</span> not to stop an enemy that is going his way. Many such kinds there are +of desperation, when men are past hope of obtaining any suit, or in despair +of better fortune; <span lang="la">Desperatio facit monachum</span>, as the saying is, and +desperation causeth death itself; how many thousands in such distress have +made away themselves, and many others? For he that cares not for his own, +is master of another man's life. A Tuscan soothsayer, as <a href="#note6688">[6688]</a>Paterculus +tells the story, perceiving himself and Fulvius Flaccus his dear friend, +now both carried to prison by Opimius, and in despair of pardon, seeing the +young man weep, <span lang="la">quin tu potius hoc inquit facis</span>, do as I do; and with +that knocked out his brains against the door-cheek, as he was entering into +prison, <span lang="la">protinusque illiso capite in capite in carceris januam effuso +cerebro expiravit</span>, and so desperate died. But these are equivocal, +improper. “When I speak of despair,” saith <a href="#note6689">[6689]</a>Zanchie, “I speak not of +every kind, but of that alone which concerns God. It is opposite to hope, +and a most pernicious sin, wherewith the devil seeks to entrap men.” +Musculus makes four kinds of desperation, of God, ourselves, our neighbour, +or anything to be done; but this division of his may be reduced easily to +the former: all kinds are opposite to hope, that sweet moderator of +passions, as Simonides calls it; I do not mean that vain hope which +fantastical fellows feign to themselves, which according to Aristotle is +<span lang="la">insomnium vigilantium</span>, a waking dream; but this divine hope which +proceeds from confidence, and is an anchor to a floating soul; <span lang="la">spes alit +agricolas</span>, even in our temporal affairs, hope revives us, but in spiritual +it farther animateth; and were it not for hope, “we of all others were the +most miserable,” as Paul saith, in this life; were it not for hope, the +heart would break; “for though they be punished in the sight of men,” +(<span class="bibcite">Wisdom iii. 4.</span>) yet is “their hope full of immortality:” yet doth it not +so rear, as despair doth deject; this violent and sour passion of despair, +is of all perturbations most grievous, as <a href="#note6690">[6690]</a>Patritius holds. Some divide +it into final and temporal; <a href="#note6691">[6691]</a>final is incurable, which befalleth +reprobates; temporal is a rejection of hope and comfort for a time, which +may befall the best of God's children, and it commonly proceeds <a href="#note6692">[6692]</a>“from +weakness of faith,” as in David when he was oppressed he cried out, “O +Lord, thou hast forsaken me,” but this for a time. This ebbs and flows with +hope and fear; it is a grievous sin howsoever: although some kind of +despair be not amiss, when, saith Zanchius, we despair of our own means, +and rely wholly upon God: but that species is not here meant. This +pernicious kind of desperation is the subject of our discourse, <span lang="la">homicida +animae</span>, the murderer of the soul, as Austin terms it, a fearful passion, +wherein the party oppressed thinks he can get no ease but by death, and is +fully resolved to offer violence unto himself; so sensible of his burthen, +and impatient of his cross, that he hopes by death alone to be freed of his +calamity (though it prove otherwise), and chooseth with Job <span class="bibcite">vi. 8. 9. xvii. +5.</span> “Rather to be strangled and die, than to be in his bonds.” <a href="#note6693">[6693]</a>The part +affected is the whole soul, and all the faculties of it; there is a +privation of joy, hope, trust, confidence, of present and future good, and +in their place succeed fear, sorrow, &c. as in the symptoms shall be shown. +The heart is grieved, the conscience wounded, the mind eclipsed with black +fumes arising from those perpetual terrors. +</div> +<div class="subsection"> +<h4><a name="3.4.2.3"></a>SUBSECT. III.—<i>Causes of Despair, the Devil, Melancholy, Meditation, Distrust, Weakness of Faith, Rigid Ministers, Misunderstanding Scriptures, Guilty Consciences, &c.</i></h4> + +<p>The principal agent and procurer of this mischief is the devil; those whom +God forsakes, the devil by his permission lays hold on. Sometimes he +persecutes them with that worm of conscience, as he did Judas, <a href="#note6694">[6694]</a>Saul, +and others. The poets call it Nemesis, but it is indeed God's just +judgment, <span lang="la">sero sed serio</span>, he strikes home at last, and setteth upon them +“as a thief in the night,” <span class="bibcite">1 Thes. ii.</span> <a href="#note6695">[6695]</a>This temporary passion made +David cry out, “Lord, rebuke me not in thine anger, neither chasten me in +thine heavy displeasure; for thine arrows have light upon me, &c. there is +nothing sound in my flesh, because of thine anger.” Again, I roar for the +very grief of my heart: and <span class="bibcite">Psalm xxii.</span> “My God, my God, why hast thou +forsaken me, and art so far from my health, and the words of my crying? I +am like to water poured out, my bones are out of joint, mine heart is like +wax, that is molten in the midst of my bowels.” So <span class="bibcite">Psalm lxxxviii. 15</span> and +<span class="bibcite">16 vers.</span> and <span class="bibcite">Psalm cii.</span> “I am in misery at the point of death, from my +youth I suffer thy terrors, doubting for my life; thine indignations have +gone over me, and thy fear hath cut me off.” Job doth often complain in +this kind; and those God doth not assist, the devil is ready to try and +torment, “still seeking whom he may devour.” If he find them merry, saith +Gregory, “he tempts them forthwith to some dissolute act; if pensive and +sad, to a desperate end.” <span lang="la">Aut suadendo blanditur, aut minando terret</span>, +sometimes by fair means, sometimes again by foul, as he perceives men +severally inclined. His ordinary engine by which he produceth this effect, +is the melancholy humour itself, which is <span lang="la">balneum diaboli</span>, the devil's +bath; and as in Saul, those evil spirits get in <a href="#note6696">[6696]</a>as it were, and take +possession of us. Black choler is a shoeing-horn, a bait to allure them, +insomuch that many writers make melancholy an ordinary cause, and a symptom +of despair, for that such men are most apt, by reason of their ill-disposed +temper, to distrust, fear, grief, mistake, and amplify whatsoever they +preposterously conceive, or falsely apprehend. <span lang="la">Conscientia scrupulosa +nascitur ex vitio naturali, complexione melancholica</span> (saith Navarrus <span class="cite">cap. +27. num. 282. tom. 2. cas. conscien.</span>) The body works upon the mind, by +obfuscating the spirits and corrupted instruments, which <a href="#note6697">[6697]</a>Perkins +illustrates by simile of an artificer, that hath a bad tool, his skill is +good, ability correspondent, by reason of ill tools his work must needs be +lame and imperfect. But melancholy and despair, though often, do not always +concur; there is much difference: melancholy fears without a cause, this +upon great occasion; melancholy is caused by fear and grief, but this +torment procures them and all extremity of bitterness; much melancholy is +without affliction of conscience, as <a href="#note6698">[6698]</a>Bright and Perkins illustrate by +four reasons; and yet melancholy alone may be sometimes a sufficient cause +of this terror of conscience. <a href="#note6699">[6699]</a>Felix Plater so found it in his +observations, <span lang="la">e melancholicis alii damnatos se putant, Deo curae, non sunt, +nec praedestinati</span>, &c. “They think they are not predestinate, God hath +forsaken them;” and yet otherwise very zealous and religious; and 'tis +common to be seen, “melancholy for fear of God's judgment and hell-fire, +drives men to desperation; fear and sorrow, if they be immoderate, end +often with it.” Intolerable pain and anguish, long sickness, captivity, +misery, loss of goods, loss of friends, and those lesser griefs, do +sometimes effect it, or such dismal accidents. <span lang="la">Si non statim relevantur</span>, +<a href="#note6700">[6700]</a>Mercennus, <span lang="la">dubitant an sit Deus</span>, if they be not eased forthwith, they +doubt whether there be any God, they rave, curse, “and are desperately mad +because good men are oppressed, wicked men flourish, they have not as they +think to their desert,” and through impatience of calamities are so +misaffected. Democritus put out his eyes, <span lang="la">ne malorum civium prosperos +videret successus</span>, because he could not abide to see wicked men prosper, +and was therefore ready to make away himself, as <a href="#note6701">[6701]</a>Agellius writes of +him. Felix Plater hath a memorable example in this kind, of a painter's +wife in Basil, that was melancholy for her son's death, and for melancholy +became desperate; she thought God would not pardon her sins, <a href="#note6702">[6702]</a>“and for +four months still raved, that she was in hell-fire, already damned.” When +the humour is stirred up, every small object aggravates and incenseth it, +as the parties are addicted. <a href="#note6703">[6703]</a>The same author hath an example of a +merchant man, that for the loss of a little wheat, which he had over long +kept, was troubled in conscience, for that he had not sold it sooner, or +given it to the poor, yet a good scholar and a great divine; no persuasion +would serve to the contrary, but that for this fact he was damned: in other +matters Very judicious and discreet. Solitariness, much fasting, divine +meditation, and contemplations of God's judgments, most part accompany this +melancholy, and are main causes, as <a href="#note6704">[6704]</a>Navarrus holds; to converse with +such kinds of persons so troubled, is sufficient occasion of trouble to +some men. <span lang="la">Nonnulli ob longas inedias, studia et meditationes coelestes, de +rebus sacris et religione semper agitant</span>, &c. Many, (saith P. Forestus) +through long fasting, serious meditations of heavenly things, fall into +such fits; and as Lemnius adds, <span class="cite">lib. 4. cap. 21</span>, <a href="#note6705">[6705]</a>“If they be +solitary given, superstitious, precise, or very devout: seldom shall you +find a merchant, a soldier, an innkeeper, a bawd, a host, a usurer, so +troubled in mind, they have cheverel consciences that will stretch, they +are seldom moved in this kind or molested: young men and middle age are +more wild and less apprehensive; but old folks, most part, such as are +timorous and religiously given.” Pet. Forestus <span class="cite">observat. lib. 10. cap. +12. de morbis cerebri</span>, hath a fearful example of a minister, that through +precise fasting in Lent, and overmuch meditation, contracted this mischief, +and in the end became desperate, thought he saw devils in his chamber, and +that he could not be saved; he smelled nothing, as he said, but fire and +brimstone, was already in hell, and would ask them, still, if they did not +<a href="#note6706">[6706]</a>smell as much. I told him he was melancholy, but he laughed me to +scorn, and replied that he saw devils, talked with them in good earnest, +Would spit in my face, and ask me if 1 did not smell brimstone, but at last +he was by him cured. Such another story I find in Plater <span class="cite">observat. lib. +1.</span> A poor fellow had done some foul offence, and for fourteen days would +eat no meat, in the end became desperate, the divines about him could not +ease him, <a href="#note6707">[6707]</a>but so he died. Continual meditation of God's judgments +troubles many, <span lang="la">Multi ob timorem futuri judicii</span>, saith Guatinerius <span class="cite">cap. +5. tract. 15.</span> <span lang="la">et suspicionem desperabundi sunt.</span> David himself complains +that God's judgments terrified his soul, <span class="bibcite">Psalm cxix. part. 16. vers. 8.</span> “My +flesh trembleth for fear of thee, and I am afraid of thy judgments.” +<span lang="la">Quoties diem illum cogito</span> (saith <a href="#note6708">[6708]</a>Hierome) <span lang="la">toto corpore +contremisco</span>, I tremble as often as I think of it. The terrible meditation +of hell-fire and eternal punishment much torments a sinful silly soul. +What's a thousand years to eternity? <span lang="la">Ubi moeror, ubi fletus, ubi dolor +sempiternus. Mors sine morte, finis sine fine</span>; a finger burnt by chance we +may not endure, the pain is so grievous, we may not abide an hour, a night +is intolerable; and what shall this unspeakable fire then be that burns for +ever, innumerable infinite millions of years, <span lang="la">in omne aevum in aeternum.</span> O +eternity! +<div class="poem" lang="la"> +<div class="couplet"> +<div class="line"><a href="#note6709">[6709]</a>Aeternitas est illa vox,</div> +<div class="line">Vox illa fulminatrix,</div> +</div> +<div class="couplet"> +<div class="line">Tonitruis minacior,</div> +<div class="line">Fragoribusque coeli,</div> +</div> +<div class="couplet"> +<div class="line">Aeternitas est illa vox,</div> +<div class="line">—meta carens et orta, &c.</div> +</div> +<div class="couplet"> +<div class="line">Tormenta nulla territant,</div> +<div class="line">Quae finiuntur annis;</div> +</div> +<div class="couplet"> +<div class="line">Aeternitas, aeternitas</div> +<div class="line">Versat coquilque pectus.</div> +</div> +<div class="couplet"> +<div class="line">Auget haec poenas indies,</div> +<div class="line">Centuplicatque flammas, &c.</div> +</div> +</div> +<p>This meditation terrifies these poor distressed souls, especially if their +bodies be predisposed by melancholy, they religiously given, and have +tender consciences, every small object affrights them, the very +inconsiderate reading of Scripture itself, and misinterpretation of some +places of it; as, “Many are called, few are chosen. Not every one that +saith Lord. Fear not little flock. He that stands, let him take heed lest +he fall. Work out your salvation with fear and trembling, That night two +shall be in a bed, one received, the other left. Strait is the way that +leads to heaven, and few there are that enter therein.” The parable of the +seed and of the sower, “some fell on barren ground, some was choked. Whom +he hath predestinated he hath chosen. He will have mercy on whom he will +have mercy.” <span lang="la">Non est volentis nec currentis, sed miserentis Dei.</span> These +and the like places terrify the souls of many; election, predestination, +reprobation, preposterously conceived, offend divers, with a deal of +foolish presumption, curiosity, needless speculation, contemplation, +solicitude, wherein they trouble and puzzle themselves about those +questions of grace, free will, perseverance, God's secrets; they will know +more than is revealed of God in his word, human capacity, or ignorance can +apprehend, and too importunate inquiry after that which is revealed; +mysteries, ceremonies, observation of Sabbaths, laws, duties, &c., with +many such which the casuists discuss, and schoolmen broach, which divers +mistake, misconstrue, misapply to themselves, to their own undoing, and so +fall into this gulf. “They doubt of their election, how they shall know, +it, by what signs. And so far forth,” saith Luther, “with such nice points, +torture and crucify themselves, that they are almost mad, and all they get +by it is this, they lay open a gap to the devil by desperation to carry +them to hell;” but the greatest harm of all proceeds from those thundering +ministers, a most frequent cause they are of this malady: <a href="#note6710">[6710]</a>“and do more +harm in the church” (saith Erasmus) “than they that flatter; great danger on +both sides, the one lulls them asleep in carnal security, the other drives +them to despair.” Whereas, <a href="#note6711">[6711]</a>St. Bernard well adviseth, “We should not +meddle with the one without the other, nor speak of judgment without mercy; +the one alone brings desperation, the other security.” But these men are +wholly for judgment; of a rigid disposition themselves, there is no mercy +with them, no salvation, no balsam for their diseased souls, they can speak +of nothing but reprobation, hell-fire, and damnation; as they did <span class="bibcite">Luke xi. +46.</span> lade men with burdens grievous to be borne, which they themselves touch +not with a finger. 'Tis familiar with our papists to terrify men's souls +with purgatory, tales, visions, apparitions, to daunt even the most +generous spirits, “to <a href="#note6712">[6712]</a>require charity,” as Brentius observes, “of +others, bounty, meekness, love, patience, when they themselves breathe +nought but lust, envy, covetousness.” They teach others to fast, give alms, +do penance, and crucify their mind with superstitious observations, bread +and water, hair clothes, whips, and the like, when they themselves have all +the dainties the world can afford, lie on a down-bed with a courtesan in +their arms: <span lang="la">Heu quantum patimur pro Christo</span>, as <a href="#note6713">[6713]</a>he said, what a +cruel tyranny is this, so to insult over and terrify men's souls! Our +indiscreet pastors many of them come not far behind, whilst in their +ordinary sermons they speak so much of election, predestination, +reprobation, <span lang="la">ab aeterno</span>, subtraction of grace, preterition, voluntary +permission, &c., by what signs and tokens they shall discern and try +themselves, whether they be God's true children elect, <span lang="la">an sint reprobi, +praedestinati</span>, &c., with such scrupulous points, they still aggravate sin, +thunder out God's judgments without respect, intempestively rail at and +pronounce them damned in all auditories, for giving so much to sports and +honest recreations, making every small fault and thing indifferent an +irremissible offence, they so rent, tear and wound men's consciences, that +they are almost mad, and at their wits' end. + +<p>“These bitter potions” (saith <a href="#note6714">[6714]</a>Erasmus) “are still in their mouths, +nothing but gall and horror, and a mad noise, they make all their auditors +desperate:” many are wounded by this means, and they commonly that are most +devout and precise, have been formerly presumptuous, and certain of their +salvation; they that have tender consciences, that follow sermons, frequent +lectures, that have indeed least cause, they are most apt to mistake, and +fall into these miseries. I have heard some complain of Parson's +Resolution, and other books of like nature (good otherwise), they are too +tragical, too much dejecting men, aggravating offences: great care and +choice, much discretion is required in this kind. + +<p>The last and greatest cause of this malady, is our own conscience, sense of +our sins, and God's anger justly deserved, a guilty conscience for some +foul offence formerly committed,—<a href="#note6715">[6715]</a>O <span lang="la">miser Oreste, quid morbi te +perdit</span>? Or: <span lang="la">Conscientia, Sum enim mihi conscius de malis perpetratis</span>.<a href="#note6716">[6716]</a> +“A good conscience is a continual feast,” but a galled conscience is as +great a torment as can possibly happen, a still baking oven, (so Pierius in +his Hieroglyph, compares it) another hell. Our conscience, which is a great +ledger book, wherein are written all our offences, a register to lay them +up, (which those <a href="#note6717">[6717]</a>Egyptians in their hieroglyphics expressed by a mill, +as well for the continuance, as for the torture of it) grinds our souls +with the remembrance of some precedent sins, makes us reflect upon, accuse +and condemn our own selves. <a href="#note6718">[6718]</a>“Sin lies at door,” &c. I know there be many +other causes assigned by Zanchius, <a href="#note6719">[6719]</a>Musculus, and the rest; as +incredulity, infidelity, presumption, ignorance, blindness, ingratitude, +discontent, those five grand miseries in Aristotle, ignominy, need, +sickness, enmity, death, &c.; but this of conscience is the greatest, +<a href="#note6720">[6720]</a><span lang="la">Instar ulceris corpus jugiter percellens</span>: The scrupulous conscience +(as <a href="#note6721">[6721]</a>Peter Forestus calls it) which tortures so many, that either out of +a deep apprehension of their unworthiness, and consideration of their own +dissolute life, “accuse themselves and aggravate every small offence, when +there is no such cause, misdoubting in the meantime God's mercies, they +fall into these inconveniences.” The poet calls them <a href="#note6722">[6722]</a>furies dire, but it +is the conscience alone which is a thousand witnesses to accuse us, <a href="#note6723">[6723]</a> +<span lang="la">Nocte dieque suum gestant in pectore testem</span>. A continual tester to give +in evidence, to empanel a jury to examine us, to cry guilty, a persecutor +with hue and cry to follow, an apparitor to summon us, a bailiff to carry +us, a serjeant to arrest, an attorney to plead against us, a gaoler to +torment, a judge to condemn, still accusing, denouncing, torturing and +molesting. And as the statue of Juno in that holy city near Euphrates in +<a href="#note6724">[6724]</a>Assyria will look still towards you, sit where you will in her temple, +she stares full upon you, if you go by, she follows with her eye, in all +sites, places, conventicles, actions, our conscience will be still ready to +accuse us. After many pleasant days, and fortunate adventures, merry tides, +this conscience at last doth arrest us. Well he may escape temporal +punishment, <a href="#note6725">[6725]</a>bribe a corrupt judge, and avoid the censure of law, and +flourish for a time; “for <a href="#note6726">[6726]</a>who ever saw” (saith Chrysostom) “a covetous +man troubled in mind when he is telling of his money, an adulterer mourn +with his mistress in his arms? we are then drunk with pleasure, and +perceive nothing:” yet as the prodigal son had dainty fare, sweet music at +first, merry company, jovial entertainment, but a cruel reckoning in the +end, as bitter as wormwood, a fearful visitation commonly follows. And the +devil that then told thee that it was a light sin, or no sin at all, now +aggravates on the other side, and telleth thee, that it is a most +irremissible offence, as he did by Cain and Judas, to bring them to +despair; every small circumstance before neglected and contemned, will now +amplify itself, rise up in judgment, and accuse the dust of their shoes, +dumb creatures, as to Lucian's tyrant, <span lang="la">lectus et candela</span>, the bed and +candle did bear witness, to torment their souls for their sins past. +Tragical examples in this kind are too familiar and common: Adrian, Galba, +Nero, Otho, Vitellius, Caracalla, were in such horror of conscience for +their offences committed, murders, rapes, extortions, injuries, that they +were weary of their lives, and could get nobody to kill them. <a href="#note6727">[6727]</a>Kennetus, +King of Scotland, when he had murdered his nephew Malcom, King Duffe's son, +Prince of Cumberland, and with counterfeit tears and protestations +dissembled the matter a long time, <a href="#note6728">[6728]</a>“at last his conscience accused +him, his unquiet soul could not rest day or night, he was terrified with +fearful dreams, visions, and so miserably tormented all his life.” It is +strange to read what <a href="#note6729">[6729]</a>Cominaeus hath written of Louis XI. that French +King; of Charles VIII.; of Alphonsus, King of Naples; in the fury of his +passion how he came into Sicily, and what pranks he played. Guicciardini, a +man most unapt to believe lies, relates how that Ferdinand his father's +ghost who before had died for grief, came and told him, that he could not +resist the French King, he thought every man cried France, France; the +reason of it (saith Cominseus) was because he was a vile tyrant, a +murderer, an oppressor of his subjects, he bought up all commodities, and +sold them at his own price, sold abbeys to Jews and Falkoners; both +Ferdinand his father, and he himself never made conscience of any committed +sin; and to conclude, saith he, it was impossible to do worse than they +did. Why was Pausanias the Spartan tyrant, Nero, Otho, Galba, so persecuted +with spirits in every house they came, but for their murders which they had +committed? <a href="#note6730">[6730]</a>Why doth the devil haunt many men's houses after their +deaths, appear to them living, and take possession of their habitations, as +it were, of their palaces, but because of their several villainies? Why had +Richard the Third such fearful dreams, saith Polydore, but for his frequent +murders? Why was Herod so tortured in his mind? because he had made away +Mariamne his wife. Why was Theodoric, the King of the Goths, so suspicious, +and so affrighted with a fish head alone, but that he had murdered +Symmachus, and Boethius his son-in-law, those worthy Romans? Caelius, <span class="cite">lib. +27. cap. 22.</span> See more in Plutarch, in his tract <span lang="la">De his qui sero a Numine +puniuntur</span>, and in his book <span class="cite">De tranquillitate animi</span>, &c. Yea, and +sometimes GOD himself hath a hand in it, to show his power, humiliate, +exercise, and to try their faith, (divine temptation, Perkins calls it, +<span class="cite">Cas. cons. lib. 1. cap. 8. sect. 1.</span>) to punish them for their sins. +God the avenger, as <a href="#note6731">[6731]</a>David terms him, <span lang="la">ultor a tergo Deus</span>, his wrath +is apprehended of a guilty, soul, as by Saul and Judas, which the poets +expressed by Adrastia, or Nemesis: +<div class="poem" lang="la"> +<div class="line"><a href="#note6732">[6732]</a>Assequitur Nemesique virum vestigia servat,</div> +<div class="line">Ne male quid facias.———</div> +</div> +And she is, as <a href="#note6733">[6733]</a>Ammianus, <span class="cite">lib. 14.</span> describes her, “the queen of +causes, and moderator of things,” now she pulls down the proud, now she +rears and encourageth those that are good; he gives instance in his +Eusebius; Nicephorus, <span class="cite">lib. 10. cap. 35. eccles. hist.</span> in Maximinus and +Julian. Fearful examples of God's just judgment, wrath and vengeance, are +to be found in all histories, of some that have been eaten to death with +rats and mice, as <a href="#note6734">[6734]</a>Popelius, the second King of Poland, ann. 830, his +wife and children; the like story is of Hatto, Archbishop of Mentz, ann. +969, so devoured by these vermin, which howsoever Serrarius the Jesuit +Mogunt. <span class="cite">rerum lib. 4. cap. 5.</span> impugn by twenty-two arguments, Tritemius, +<a href="#note6735">[6735]</a>Munster, Magdeburgenses, and many others relate for a truth. Such +another example I find in Geraldus Cambrensis <span class="cite">Itin. Cam. lib. 2. cap. 2.</span> +and where not? + +<p>And yet for all these terrors of conscience, affrighting punishments which +are so frequent, or whatsoever else may cause or aggravate this fearful +malady in other religions, I see no reason at all why a papist at any time +should despair, or be troubled for his sins; for let him be never so +dissolute a caitiff so notorious a villain, so monstrous a sinner, out of +that treasure of indulgences and merits of which the pope is dispensator, +he may have free pardon and plenary remission of all his sins. There be so +many general pardons for ages to come, forty thousand years to come, so +many jubilees, so frequent gaol-deliveries out of purgatory for all souls, +now living, or after dissolution of the body, so many particular masses +daily said in several churches, so many altars consecrated to this purpose, +that if a man have either money or friends, or will take any pains to come +to such an altar, hear a mass, say so many paternosters, undergo such and +such penance, he cannot do amiss, it is impossible his mind should be +troubled, or he have any scruple to molest him. Besides that <span lang="la">Taxa Camerae +Apostolicae</span>, which was first published to get money in the days of Leo +Decimus, that sharking pope, and since divulged to the same ends, sets down +such easy rates and dispensations for all offences, for perjury, murder, +incest, adultery, &c., for so many grosses or dollars (able to invite any +man to sin, and provoke him to offend, methinks, that otherwise would not) +such comfortable remission, so gentle and parable a pardon, so ready at +hand, with so small cost and suit obtained, that I cannot see how he that +hath any friends amongst them (as I say) or money in his purse, or will at +least to ease himself, can any way miscarry or be misaffected, how he +should be desperate, in danger of damnation, or troubled in mind. Their +ghostly fathers can so readily apply remedies, so cunningly string and +unstring, wind and unwind their devotions, play upon their consciences with +plausible speeches and terrible threats, for their best advantage settle +and remove, erect with such facility and deject, let in and out, that I +cannot perceive how any man amongst them should much or often labour of +this disease, or finally miscarry. The causes above named must more +frequently therefore take hold in others. +</div> +<div class="subsection"> +<h4><a name="3.4.2.4"></a>SUBSECT. IV.—<i>Symptoms of Despair, Fear, Sorrow, Suspicion, Anxiety, Horror of Conscience, Fearful Dreams and Visions</i>.</h4> + +<p>As shoemakers do when they bring home shoes, still cry leather is dearer +and dearer, may I justly say of those melancholy symptoms: these of despair +are most violent, tragical, and grievous, far beyond the rest, not to be +expressed but negatively, as it is privation of all happiness, not to be +endured; “for a wounded spirit who can bear it?” <span class="bibcite">Prov. xviii. 19.</span> What, +therefore, <a href="#note6736">[6736]</a>Timanthes did in his picture of Iphigenia, now ready to be +sacrificed, when he had painted Chalcas mourning, Ulysses sad, but most +sorrowful Menelaus; and showed all his art in expressing a variety of +affections, he covered the maid's father Agamemnon's head with a veil, and +left it to every spectator to conceive what he would himself; for that true +passion and sorrow in <span lang="la">summo gradu</span>, such as his was, could not by any art +be deciphered. What he did in his picture, I will do in describing the +symptoms of despair; imagine what thou canst, fear, sorrow, furies, grief, +pain, terror, anger, dismal, ghastly, tedious, irksome, &c. it is not +sufficient, it comes far short, no tongue can tell, no heart conceive it. +'Tis an epitome of hell, an extract, a quintessence, a compound, a mixture +of all feral maladies, tyrannical tortures, plagues, and perplexities. +There is no sickness almost but physic provideth a remedy for it; to every +sore chirurgery will provide a slave; friendship helps poverty; hope of +liberty easeth imprisonment; suit and favour revoke banishment; authority +and time wear away reproach: but what physic, what chirurgery, what wealth, +favour, authority can relieve, bear out, assuage, or expel a troubled +conscience? A quiet mind cureth all them, but all they cannot comfort a +distressed soul: who can put to silence the voice of desperation? All that +is single in other melancholy, <span lang="la">Horribile, dirum, pestilens, atrox, ferum</span>, +concur in this, it is more than melancholy in the highest degree; a burning +fever of the soul; so mad, saith <a href="#note6737">[6737]</a>Jacchinus, by this misery; fear, +sorrow, and despair, he puts for ordinary symptoms of melancholy. They are +in great pain and horror of mind, distraction of soul, restless, full of +continual fears, cares, torments, anxieties, they can neither eat, drink, +nor sleep for them, take no rest, +<div class="poem" lang="la"> +<div class="line"><a href="#note6738">[6738]</a>Perpetua impietas, nec mensae tempore cessat,</div> +<div class="line">Exagitat vesana quies, somnique furentes.</div> +</div> +<div class="poem"> +<div class="line">Neither at bed, nor yet at board,</div> +<div class="line">Will any rest despair afford.</div> +</div> +Fear takes away their content, and dries the blood, wasteth the marrow, +alters their countenance, “even in their greatest delights, singing, +dancing, dalliance, they are still” (saith <a href="#note6739">[6739]</a>Lemnius) “tortured in their +souls.” It consumes them to nought, “I am like a pelican in the wilderness +(saith David of himself, temporally afflicted), an owl, because of thine +indignation,” <span class="bibcite">Psalm cii. 8, 10</span>, and <span class="bibcite">Psalm lv. 4.</span> “My heart trembleth within +me, and the terrors of death have come upon me; fear and trembling are come +upon me, &c. at death's door,” <span class="bibcite">Psalm cvii. 18.</span> “Their soul abhors all +manner of meats.” Their <a href="#note6740">[6740]</a>sleep is (if it be any) unquiet, subject to +fearful dreams and terrors. Peter in his bonds slept secure, for he knew +God protected him; and Tully makes it an argument of Roscius Amerinus' +innocency, that he killed not his father, because he so securely slept. +Those martyrs in the primitive church were most <a href="#note6741">[6741]</a>cheerful and merry in +the midst of their persecutions; but it is far otherwise with these men, +tossed in a sea, and that continually without rest or intermission, they +can think of nought that is pleasant, <a href="#note6742">[6742]</a>“their conscience will not let +them be quiet,” in perpetual fear, anxiety, if they be not yet apprehended, +they are in doubt still they shall be ready to betray themselves, as Cain +did, he thinks every man will kill him; “and roar for the grief of heart,” +<span class="bibcite">Psalm xxxviii. 8</span>, as David did; as Job did, <span class="bibcite">xx. 3, 21, 22</span>, &c., “Wherefore +is light given to him that is in misery, and life to them that have heavy +hearts? which long for death, and if it come not, search it more than +treasures, and rejoice when they can find the grave.” They are generally +weary of their lives, a trembling heart they have, a sorrowful mind, and +little or no rest. <span lang="la">Terror ubique tremor, timor undique et undique terror.</span> +“Fears, terrors, and affrights in all places, at all times and seasons.” +<span lang="la">Cibum et potum pertinaciter aversantur multi, nodum in scirpo quaeritantes, +et culpam imaginantes ubi nulla est</span>, as Wierus writes <span class="cite">de Lamiis lib. 3. +c. 7.</span> “they refuse many of them meat and drink, cannot rest, aggravating +still and supposing grievous offences where there are none.” God's heavy +wrath is kindled in their souls, and notwithstanding their continual +prayers and supplications to Christ Jesus, they have no release or ease at +all, but a most intolerable torment, and insufferable anguish of +conscience, and that makes them, through impatience, to murmur against God +many times, to rave, to blaspheme, turn atheists, and seek to offer +violence to themselves. <span class="bibcite">Deut. xxviii. 65, 68.</span> “In the morning they wish for +evening, and for morning in the evening, for the sight of their eyes which +they see, and fear of hearts.” <a href="#note6743">[6743]</a>Marinus Mercennus, in his comment on +Genesis, makes mention of a desperate friend of his, whom, amongst others, +he came to visit, and exhort to patience, that broke out into most +blasphemous atheistical speeches, too fearful to relate, when they wished +him to trust in God, <span lang="la">Quis est ille Deus (inquit) ut serviam illi, quid +proderit si oraverim; si praesens est, cur non succurrit? cur non me +carcere, inertia, squalore confectum liberat? quid ego feci? &c. absit a me +hujusmodi Deus</span>. Another of his acquaintance broke out into like +atheistical blasphemies, upon his wife's death raved, cursed, said and did +he cared not what. And so for the most part it is with them all, many of +them, in their extremity, think they hear and see visions, outcries, confer +with devils, that they are tormented, possessed, and in hell-fire, already +damned, quite forsaken of God, they have no sense or feeling of mercy, or +grace, hope of salvation, their sentence of condemnation is already past, +and not to be revoked, the devil will certainly have them. Never was any +living creature in such torment before, in such a miserable estate, in such +distress of mind, no hope, no faith, past cure, reprobate, continually +tempted to make away themselves. Something talks with them, they spit fire +and brimstone, they cannot but blaspheme, they cannot repent, believe or +think a good thought, so far carried; <span lang="la">ut cogantur ad impia cogitandum +etiam contra voluntatem</span>, said <a href="#note6744">[6744]</a>Felix Plater, <span lang="la">ad blasphemiam erga +deum, ad multa horrenda perpetranda, ad manus violentas sibi inferendas</span>, +&c., and in their distracted fits and desperate humours, to offer violence +to others, their familiar and dear friends sometimes, or to mere strangers, +upon very small or no occasion; for he that cares not for his own, is +master of another man's life. They think evil against their wills; that +which they abhor themselves, they must needs think, do, and speak. He gives +instance in a patient of his, that when he would pray, had such evil +thoughts still suggested to him, and wicked <a href="#note6745">[6745]</a>meditations. Another +instance he hath of a woman that was often tempted to curse God, to +blaspheme and kill herself. Sometimes the devil (as they say) stands +without and talks with them, sometimes he is within them, as they think, +and there speaks and talks as to such as are possessed: so Apollodorus, in +Plutarch, thought his heart spake within him. There is a most memorable +example of <a href="#note6746">[6746]</a>Francis Spira, an advocate of Padua, Ann. 1545, that being +desperate, by no counsel of learned men could be comforted: he felt (as he +said) the pains of hell in his soul; in all other things he discoursed +aright, but in this most mad. Frismelica, Bullovat, and some other +excellent physicians, could neither make him eat, drink, or sleep, no +persuasion could ease him. Never pleaded any man so well for himself, as +this man did against himself, and so he desperately died. Springer, a +lawyer, hath written his life. Cardinal Crescence died so likewise +desperate at Verona, still he thought a black dog followed him to his +death-bed, no man could drive the dog away, Sleiden. <span class="cite">com. 23. cap. lib. +3.</span> Whilst I was writing this Treatise, saith Montaltus, <span class="cite">cap. 2. de mel.</span> +<a href="#note6747">[6747]</a>“A nun came to me for help, well for all other matters, but troubled +in conscience for five years last past; she is almost mad, and not able to +resist, thinks she hath offended God, and is certainly damned.” Felix +Plater hath store of instances of such as thought themselves damned, <a href="#note6748">[6748]</a> +forsaken of God, &c. One amongst the rest, that durst not go to church, or +come near the Rhine, for fear to make away himself, because then he was +most especially tempted. These and such like symptoms are intended and +remitted, as the malady itself is more or less; some will hear good +counsel, some will not; some desire help, some reject all, and will not be +eased. +</div> +<div class="subsection"> +<h4><a name="3.4.2.5"></a>SUBSECT. V.—<i>Prognostics of Despair, Atheism, Blasphemy, violent death, &c.</i></h4> + +<p>Most part these kind of persons make <a href="#note6749">[6749]</a>away themselves, some are mad, +blaspheme, curse, deny God, but most offer violence to their own persons, +and sometimes to others. “A wounded spirit who can bear?” <span class="bibcite">Prov. xviii. 14.</span> +As Cain, Saul, Achitophel, Judas, blasphemed and died. Bede saith, Pilate +died desperate eight years after Christ. <a href="#note6750">[6750]</a>Felix Plater hath collected +many examples. <a href="#note6751">[6751]</a>A merchant's wife that was long troubled with such +temptations, in the night rose from her bed, and out of the window broke +her neck into the street: another drowned himself desperate as he was in +the Rhine: some cut their throats, many hang themselves. But this needs no +illustration. It is controverted by some, whether a man so offering +violence to himself, dying desperate, may be saved, ay or no? If they die +so obstinately and suddenly, that they cannot so much as wish for mercy, +the worst is to be suspected, because they die impenitent. <a href="#note6752">[6752]</a>If their +death had been a little more lingering, wherein they might have some +leisure in their hearts to cry for mercy, charity may judge the best; +divers have been recovered out of the very act of hanging and drowning +themselves, and so brought <span lang="la">ad sanam mentem</span>, they have been very penitent, +much abhorred their former act, confessed that they have repented in an +instant, and cried for mercy in their hearts. If a man put desperate hands +upon himself, by occasion of madness or melancholy, if he have given +testimony before of his regeneration, in regard he doth this not so much +out of his will, as <span lang="la">ex vi morbi</span>, we must make the best construction of +it, as <a href="#note6753">[6753]</a>Turks do, that think all fools and madmen go directly to +heaven. +</div> +<div class="subsection"> +<h4><a name="3.4.2.6"></a>SUBSECT. VI.—<i>Cure of Despair by Physic, Good Counsel, Comforts, &c.</i></h4> + +<p>Experience teacheth us, that though many die obstinate and wilful in this +malady, yet multitudes again are able to resist and overcome, seek for help +and find comfort, are taken <span lang="la">e faucibus Erebi</span>, from the chops of hell, and +out of the devil's paws, though they have by <a href="#note6754">[6754]</a>obligation, given +themselves to him. Some out of their own strength, and God's assistance, +“Though He kill me,” (saith Job,) “yet will I trust in Him,” out of good +counsel, advice and physic. <a href="#note6755">[6755]</a>Bellovacus cured a monk by altering his +habit, and course of life: Plater many by physic alone. But for the most +part they must concur; and they take a wrong course that think to overcome +this feral passion by sole physic; and they are as much out, that think to +work this effect by good service alone, though both be forcible in +themselves, yet <span lang="la">vis unita fortior</span>, “they must go hand in hand to this +disease:”—<span lang="la">alterius sic altera poscit opem.</span> For physic the like +course is to be taken with this as in other melancholy: diet, air, +exercise, all those passions and perturbations of the mind, &c. are to be +rectified by the same means. They must not be left solitary, or to +themselves, never idle, never out of company. Counsel, good comfort is to +be applied, as they shall see the parties inclined, or to the causes, +whether it be loss, fear, be grief, discontent, or some such feral +accident, a guilty conscience, or otherwise by frequent meditation, too +grievous an apprehension, and consideration of his former life; by hearing, +reading of Scriptures, good divines, good advice and conference, applying +God's word to their distressed souls, it must be corrected and +counterpoised. Many excellent exhortations, phraenetical discourses, are +extant to this purpose, for such as are any way troubled in mind: Perkins, +Greenham, Hayward, Bright, Abernethy, Bolton, Culmannus, Helmingius, +Caelius Secundus, Nicholas Laurentius, are copious on this subject: Azorius, +Navarrus, Sayrus, &c., and such as have written cases of conscience amongst +our pontifical writers. But because these men's works are not to all +parties at hand, so parable at all times, I will for the benefit and ease +of such as are afflicted, at the request of some <a href="#note6756">[6756]</a>friends, recollect +out of their voluminous treatises, some few such comfortable speeches, +exhortations, arguments, advice, tending to this subject, and out of God's +word, knowing, as Culmannus saith upon the like occasion, <a href="#note6757">[6757]</a>“how +unavailable and vain men's councils are to comfort an afflicted conscience, +except God's word concur and be annexed, from which comes life, ease, +repentance,” &c. Presupposing first that which Beza, Greenham, Perkins, +Bolton, give in charge, the parties to whom counsel is given be +sufficiently prepared, humbled for their sins, fit for comfort, confessed, +tried how they are more or less afflicted, how they stand affected, or +capable of good advice, before any remedies be applied: to such therefore +as are so thoroughly searched and examined, I address this following +discourse. + +<p>Two main antidotes, <a href="#note6758">[6758]</a>Hemmingius observes, opposite to despair, good hope +out of God's word, to be embraced; perverse security and presumption from +the devil's treachery, to be rejected; <span lang="la">Illa solus animae, haec pestis</span>; one +saves, the other kills, <span lang="la">occidit animam</span>, saith Austin, and doth as much +harm as despair itself, <a href="#note6759">[6759]</a>Navarrus the casuist reckons up ten special +cures out of Anton. <span class="cite">1. part. Tit. 3. cap. 10.</span> 1. God. 2. Physic. 3. +<a href="#note6760">[6760]</a>Avoiding such objects as have caused it. 4. Submission of himself to +other men's judgments. 5. Answer of all objections, &c. All which Cajetan, +Gerson, <span class="cite">lib. de vit. spirit.</span> Sayrus, <span class="cite">lib. 1. cons. cap. 14.</span> repeat +and approve out of Emanuel Roderiques, <span class="cite">cap. 51 et 52.</span> Greenham +prescribes six special rules, Culmannus seven. First, to acknowledge all +help come from God. 2. That the cause of their present misery is sin. 3. To +repent and be heartily sorry for their sins. 4. To pray earnestly to God +they may be eased. 5. To expect and implore the prayers of the church, and +good men's advice. 6. Physic. 7. To commend themselves to God, and rely +upon His mercy: others, otherwise, but all to this effect. But forasmuch as +most men in this malady are spiritually sick, void of reason almost, +overborne by their miseries, and too deep an apprehension of their sins, +they cannot apply themselves to good counsel, pray, believe, repent, we +must, as much as in us lies, occur and help their peculiar infirmities, +according to their several causes and symptoms, as we shall find them +distressed and complain. + +<p>The main matter which terrifies and torments most that are troubled in +mind, is the enormity of their offences, the intolerable burthen of their +sins, God's heavy wrath and displeasure so deeply apprehended, that they +account themselves reprobates, quite forsaken of God, already damned, past +all hope of grace, incapable of mercy, <span lang="la">diaboli mancipia</span>, slaves of sin, +and their offences so great they cannot be forgiven. But these men must +know there is no sin so heinous which is not pardonable in itself, no crime +so great but by God's mercy it may be forgiven. “Where sin aboundeth, grace +aboundeth much more,” <span class="bibcite">Rom. v. 20.</span> And what the Lord said unto Paul in his +extremity, <span class="bibcite">2 Cor. xi. 9.</span> “My grace is sufficient for thee, for my power is +made perfect through weakness:” concerns every man in like case. His +promises are made indefinite to all believers, generally spoken to all +touching remission of sins that are truly penitent, grieved for their +offences, and desire to be reconciled, <span class="bibcite">Matt. ix. 12, 13</span>, “I came not to +call the righteous but sinners to repentance,” that is, such as are truly +touched in conscience for their sins. Again, <span class="bibcite">Matt. xi. 28</span>, “Come unto me +all ye that are heavy laden, and I will ease you.” <span class="bibcite">Ezek. xviii. 27</span>, “At +what time soever a sinner shall repent him of his sins from the bottom of +his heart, I will blot out all his wickedness out of my remembrance saith +the Lord.” <span class="bibcite">Isaiah xliii. 25</span>, “I, even I, am He that put away thine iniquity +for mine own sake, and will not remember thy sins.” “As a father” (saith +David <span class="bibcite">Psal. ciii. 13</span>) “hath compassion on his children, so hath the Lord +compassion on them that fear him.” And will receive them again as the +prodigal son was entertained, Luke xv., if they shall so come with tears in +their eyes, and a penitent heart. <span lang="la">Peccator agnoscat, Deus ignoscit.</span> “The +Lord is full of compassion and mercy, slow to anger, of great kindness,” +<span class="bibcite">Psal. ciii. 8.</span> “He will not always chide, neither keep His anger for ever,” +<span class="bibcite">9.</span> “As high as the heaven is above the earth, so great is His mercy towards +them that fear Him,” <span class="bibcite">11.</span> “As far as the East is from the West, so far hath +He removed our sins from us,” <span class="bibcite">12.</span> Though Cain cry out in the anguish of his +soul, my punishment is greater than I can bear, 'tis not so; thou liest, +Cain (saith Austin), “God's mercy is greater than thy sins. His mercy is +above all His works,” <span class="bibcite">Psal. cxlv. 9</span>, able to satisfy for all men's sins, +<span lang="la">antilutron</span>, <span class="bibcite">1 Tim. ii. 6.</span> His mercy is a panacea, a balsam for an +afflicted soul, a sovereign medicine, an alexipharmacum for all sins, a +charm for the devil; his mercy was great to Solomon, to Manasseh, to Peter, +great to all offenders, and whosoever thou art, it may be so to thee. For +why should God bid us pray (as Austin infers) “Deliver us from all evil,” +<span lang="la">nisi ipse misericors perseveraret</span>, if He did not intend to help us? He +therefore that <a href="#note6761">[6761]</a>doubts of the remission of his sins, denies God's +mercy, and doth Him injury, saith Austin. Yea, but thou repliest, I am a +notorious sinner, mine offences are not so great as infinite. Hear +Fulgentius, <a href="#note6762">[6762]</a>“God's invincible goodness cannot be overcome by sin, His +infinite mercy cannot be terminated by any: the multitude of His mercy is +equivalent to His magnitude.” Hear <a href="#note6763">[6763]</a>Chrysostom, “Thy malice may be +measured, but God's mercy cannot be defined; thy malice is circumscribed, +His mercies infinite.” As a drop of water is to the sea, so are thy +misdeeds to His mercy: nay, there is no such proportion to be given; for +the sea, though great, yet may be measured, but God's mercy cannot be +circumscribed. Whatsoever thy sins be then in quantity or quality, +multitude or magnitude, fear them not, distrust not. I speak not this, +saith <a href="#note6764">[6764]</a>Chrysostom, “to make thee secure and negligent, but to cheer +thee up.” Yea but, thou urgest again, I have little comfort of this which +is said, it concerns me not: <span lang="la">Inanis poenitentia quam sequens culpa +coinquinat</span>, 'tis to no purpose for me to repent, and to do worse than ever +I did before, to persevere in sin, and to return to my lusts as a dog to +his vomit, or a swine to the mire: <a href="#note6765">[6765]</a>to what end is it to ask +forgiveness of my sins, and yet daily to sin again and again, to do evil +out of a habit? I daily and hourly offend in thought, word, and deed, in a +relapse by mine own weakness and wilfulness: my <span lang="la">bonus genius</span>, my good +protecting angel is gone, I am fallen from that I was or would be, worse +and worse, “my latter end is worse than my beginning:” <span lang="la">Si quotidiae peccas, +quotidie</span>, saith Chrysostom, <span lang="la">poenitentiam age</span>, if thou daily offend, +daily repent: <a href="#note6766">[6766]</a>“if twice, thrice, a hundred, a hundred thousand times, +twice, thrice, a hundred thousand times repent.” As they do by an old house +that is out of repair, still mend some part or other; so do by thy soul, +still reform some vice, repair it by repentance, call to Him for grace, and +thou shalt have it; “For we are freely justified by His grace,” <span class="bibcite">Rom. iii. +24.</span> If thine enemy repent, as our Saviour enjoined Peter, forgive him +seventy-seven times; and why shouldst thou think God will not forgive thee? +Why should the enormity of thy sins trouble thee? God can do it, he will do +it. “My conscience” (saith <a href="#note6767">[6767]</a>Anselm) “dictates to me that I deserve +damnation, my repentance will not suffice for satisfaction: but thy mercy, +O Lord, quite overcometh all my transgressions.” The gods once (as the +poets feign) with a gold chain would pull Jupiter out of heaven, but all +they together could not stir him, and yet he could draw and turn them as he +would himself; maugre all the force and fury of these infernal fiends, and +crying sins, “His grace is sufficient.” Confer the debt and the payment; +Christ and Adam; sin, and the cure of it; the disease and the medicine; +confer the sick man to his physician, and thou shalt soon perceive that his +power is infinitely beyond it. God is better able, as <a href="#note6768">[6768]</a>Bernard +informeth us, “to help, than sin to do us hurt; Christ is better able to +save, than the devil to destroy.” <a href="#note6769">[6769]</a>If he be a skilful Physician, as +Fulgentius adds, “he can cure all diseases; if merciful, he will.” <span lang="la">Non est +perfecta bonitas a qua non omnis malitia vincitur</span>, His goodness is not +absolute and perfect, if it be not able to overcome all malice. Submit +thyself unto Him, as St. Austin adviseth, <a href="#note6770">[6770]</a>“He knoweth best what he +doth; and be not so much pleased when he sustains thee, as patient when he +corrects thee; he is omnipotent, and can cure all diseases when he sees his +own time.” He looks down from heaven upon earth, that he may hear the +“mourning of prisoners, and deliver the children of death,” <span class="bibcite">Psal. cii. 19. +20.</span> “And though our sins be as red as scarlet, He can make them as white as +snow,” <span class="bibcite">Isai. i. 18.</span> Doubt not of this, or ask how it shall be done: He is +all-sufficient that promiseth; <span lang="la">qui fecit mundum de immundo</span>, saith +Chrysostom, he that made a fair world of nought, can do this and much more +for his part: do thou only believe, trust in him, rely on him, be penitent +and heartily sorry for thy sins. Repentance is a sovereign remedy for all +sins, a spiritual wing to rear us, a charm for our miseries, a protecting +amulet to expel sin's venom, an attractive loadstone to draw God's mercy +and graces unto us. <a href="#note6771">[6771]</a><span lang="la">Peccatum vulnus, poenitentia medicinam</span>: sin made +the breach, repentance must help it; howsoever thine offence came, by +error, sloth, obstinacy, ignorance, <span lang="la">exitur per poenitentiam</span>, this is the +sole means to be relieved. <a href="#note6772">[6772]</a>Hence comes our hope of safety, by this +alone sinners are saved, God is provoked to mercy. “This unlooseth all that +is bound, enlighteneth darkness, mends that is broken, puts life to that +which was desperately dying:” makes no respect of offences, or of persons. +<a href="#note6773">[6773]</a>“This doth not repel a fornicator, reject a drunkard, resist a proud +fellow, turn away an idolater, but entertains all, communicates itself to +all.” Who persecuted the church more than Paul, offended more than Peter? +and yet by repentance (saith Curysologus) they got both <span lang="la">Magisterium et +ministerium sanctitatis</span>, the Magistery of holiness. The prodigal son went +far, but by repentance he came home at last. <a href="#note6774">[6774]</a>“This alone will turn a +wolf into a sheep, make a publican a preacher, turn a thorn into an olive, +make a debauched fellow religious,” a blasphemer sing halleluja, make +Alexander the coppersmith truly devout, make a devil a saint. <a href="#note6775">[6775]</a>“And him +that polluted his mouth with calumnies, lying, swearing, and filthy tunes +and tones, to purge his throat with divine Psalms.” Repentance will effect +prodigious cures, make a stupend metamorphosis. “A hawk came into the ark, +and went out again a hawk; a lion came in, went out a lion; a bear, a bear; +a wolf, a wolf; but if a hawk came into this sacred temple of repentance, +he will go forth a dove” (saith <a href="#note6776">[6776]</a>Chrysostom), “a wolf go out a sheep, a +lion a lamb. <a href="#note6777">[6777]</a>This gives sight to the blind, legs to the lame, cures +all diseases, confers grace, expels vice, inserts virtue, comforts and +fortifies the soul.” Shall I say, let thy sin be what it will, do but +repent, it is sufficient. <a href="#note6778">[6778]</a><span lang="la">Quem poenitet peccasse pene est innocens.</span> +'Tis true indeed and all-sufficient this, they do confess, if they could +repent; but they are obdurate, they have cauterised consciences, they are +in a reprobate sense, they cannot think a good thought, they cannot hope +for grace, pray, believe, repent, or be sorry for their sins, they find no +grief for sin in themselves, but rather a delight, no groaning of spirit, +but are carried headlong to their own destruction, “heaping wrath to +themselves against the day of wrath,” <span class="bibcite">Rom. ii. 5.</span> 'Tis a grievous case this +I do yield, and yet not to be despaired; God of his bounty and mercy calls +all to repentance, <span class="bibcite">Rom. ii. 4</span>, thou mayst be called at length, restored, +taken to His grace, as the thief upon the cross, at the last hour, as Mary +Magdalene and many other sinners have been, that were buried in sin. “God” +(saith <a href="#note6779">[6779]</a>Fulgentius) “is delighted in the conversion of a sinner, he sets +no time;” <span lang="la">prolixitas temporis Deo non praejudicat, aut gravitas peccati</span>, +deferring of time or grievousness of sin, do not prejudicate his grace, +things past and to come are all one to Him, as present: 'tis never too late +to repent. <a href="#note6780">[6780]</a>“This heaven of repentance is still open for all distressed +souls;” and howsoever as yet no signs appear, thou mayst repent in good +time. Hear a comfortable speech of St. Austin, <a href="#note6781">[6781]</a>“Whatsoever thou shall +do, how great a sinner soever, thou art yet living; if God would not help +thee, he would surely take thee away; but in sparing thy life, he gives +thee leisure, and invites thee to repentance.” Howsoever as yet, I say, +thou perceivest no fruit, no feeling, findest no likelihood of it in +thyself, patiently abide the Lord's good leisure, despair not, or think +thou art a reprobate; He came to call sinners to repentance, <span class="bibcite">Luke v. 32</span>, of +which number thou art one; He came to call thee, and in his time will +surely call thee. And although as yet thou hast no inclination to pray, to +repent, thy faith be cold and dead, and thou wholly averse from all Divine +functions, yet it may revive, as trees are dead in winter, but flourish in +the spring! these virtues may lie hid in thee for the present, yet +hereafter show themselves, and peradventure already bud, howsoever thou +dost not perceive. 'Tis Satan's policy to plead against, suppress and +aggravate, to conceal those sparks of faith in thee. Thou dost not believe, +thou sayest, yet thou wouldst believe if thou couldst, 'tis thy desire to +believe; then pray, <a href="#note6782">[6782]</a>“Lord help mine unbelief:” and hereafter thou +shall certainly believe: <a href="#note6783">[6783]</a><span lang="la">Dabitur sitienti</span>, it shall be given to him +that thirsteth. Thou canst not yet repent, hereafter thou shall; a black +cloud of sin as yet obnubilates thy soul, terrifies thy conscience, but +this cloud may conceive a rainbow at the last, and be quite dissipated by +repentance. Be of good cheer; a child is rational in power, not in act; and +so art thou penitent in affection, though not yet in action. 'Tis thy +desire to please God, to be heartily sorry; comfort thyself, no time is +overpast, 'tis never too late. A desire to repent is repentance itself, +though not in nature, yet in God's acceptance; a willing mind is +sufficient. “Blessed are they that hunger and thirst after righteousness,” +<span class="bibcite">Matt. v. 6.</span> He that is destitute of God's grace, and wisheth for it, shall +have it. “The Lord” (saith David, <span class="bibcite">Psal. x. 17</span>) “will hear the desire of the +poor,” that is, such as are in distress of body and mind. 'Tis true thou +canst not as yet grieve for thy sin, thou hast no feeling of faith, I +yield; yet canst thou grieve thou dost not grieve? It troubles thee, I am +sure, thine heart should be so impenitent and hard, thou wouldst have it +otherwise; 'tis thy desire to grieve, to repent, and to believe. Thou +lovest God's children and saints in the meantime, hatest them not, +persecutest them not, but rather wishest thyself a true professor, to be as +they are, as thou thyself hast been heretofore; which is an evident token +thou art in no such desperate case. 'Tis a good sign of thy conversion, thy +sins are pardonable, thou art, or shalt surely be reconciled. “The Lord is +near them that are of a contrite heart,” <span class="bibcite">Luke iv. 18.</span> <a href="#note6784">[6784]</a>A true desire of +mercy in the want of mercy, is mercy itself; a desire of grace in the want +of grace, is grace itself; a constant and earnest desire to believe, +repent, and to be reconciled to God, if it be in a touched heart, is an +acceptation of God, a reconciliation, faith and repentance itself. For it +is not thy faith and repentance, as <a href="#note6785">[6785]</a>Chrysostom truly teacheth, that is +available, but God's mercy that is annexed to it, He accepts the will for +the deed: so that I conclude, to feel in ourselves the want of grace, and +to be grieved for it, is grace itself. I am troubled with fear my sins are +not forgiven, Careless objects: but Bradford answers they are; “For God +hath given thee a penitent and believing heart, that is, a heart which +desireth to repent and believe; for such an one is taken of him (he +accepting the will for the deed) for a truly penitent and believing heart.” + +<p>All this is true thou repliest, but yet it concerns not thee, 'tis verified +in ordinary offenders, in common sins, but thine are of a higher strain, +even against the Holy Ghost himself, irremissible sins, sins of the first +magnitude, written with a pen of iron, engraven with a point of a diamond. +Thou art worse than a pagan, infidel, Jew, or Turk, for thou art an +apostate and more, thou hast voluntarily blasphemed, renounced God and all +religion, thou art worse than Judas himself, or they that crucified Christ: +for they did offend out of ignorance, but thou hast thought in thine heart +there is no God. Thou hast given thy soul to the devil, as witches and +conjurors do, <span lang="la">explicite</span> and <span lang="la">implicite</span>, by compact, band and obligation +(a desperate, a fearful case) to satisfy thy lust, or to be revenged of +thine enemies, thou didst never pray, come to church, hear, read, or do any +divine duties with any devotion, but for formality and fashion's sake, with +a kind of reluctance, 'twas troublesome and painful to thee to perform any +such thing, <span lang="la">praeter voluntatem</span>, against thy will. Thou never mad'st any +conscience of lying, swearing, bearing false witness, murder, adultery, +bribery, oppression, theft, drunkenness, idolatry, but hast ever done all +duties for fear of punishment, as they were most advantageous, and to thine +own ends, and committed all such notorious sins, with an extraordinary +delight, hating that thou shouldst love, and loving that thou shouldst +hate. Instead of faith, fear and love of God, repentance, &c., blasphemous +thoughts have been ever harboured in his mind, even against God himself, +the blessed Trinity; the <a href="#note6786">[6786]</a>Scripture false, rude, harsh, immethodical: +heaven, hell, resurrection, mere toys and fables, <a href="#note6787">[6787]</a>incredible, impossible, +absurd, vain, ill contrived; religion, policy, and human invention, to keep +men in obedience, or for profit, invented by priests and lawgivers to that +purpose. If there be any such supreme power, he takes no notice of our +doings, hears not our prayers, regardeth them not, will not, cannot help, +or else he is partial, an excepter of persons, author of sin, a cruel, a +destructive God, to create our souls, and destinate them to eternal +damnation, to make us worse than our dogs and horses, why doth he not +govern things better, protect good men, root out wicked livers? why do they +prosper and flourish? as she raved in the <a href="#note6788">[6788]</a>tragedy—<span lang="la">pellices caelum +tenent</span>, there they shine, <span lang="la">Suasque Perseus aureas stellas habet</span>, where is +his providence? how appears it? +<div class="poem" lang="la"> +<div class="line"><a href="#note6789">[6789]</a>Marmoreo Licinus tumulo jacet, at Cato parvo,</div> +<div class="line">Pomponius nullo, quis putet esse Deos.</div> +</div> +Why doth he suffer Turks to overcome Christians, the enemy to triumph over +his church, paganism to domineer in all places as it doth, heresies to +multiply, such enormities to be committed, and so many such bloody wars, +murders, massacres, plagues, feral diseases! why doth he not make us all +good, able, sound? why makes he <a href="#note6790">[6790]</a>venomous creatures, rocks, sands, +deserts, this earth itself the muck-hill of the world, a prison, a house of +correction? <a href="#note6791">[6791]</a><span lang="la">Mentimur regnare Jovem</span>, &c., with many such horrible and +execrable conceits, not fit to be uttered; <span lang="la">Terribilia de fide, horribilia +de Divinitate.</span> They cannot some of them but think evil, they are compelled +<span lang="la">volentes nolentes</span>, to blaspheme, especially when they come to church and +pray, read, &c., such foul and prodigious suggestions come into their +hearts. + +<p>These are abominable, unspeakable offences, and most opposite to God, +<span lang="la">tentationes foedae, et impiae</span>, yet in this case, he or they that shall be +tempted and so affected, must know, that no man living is free from such +thoughts in part, or at some times, the most divine spirits have been so +tempted in some sort, evil custom, omission of holy exercises, ill company, +idleness, solitariness, melancholy, or depraved nature, and the devil is +still ready to corrupt, trouble, and divert our souls, to suggest such +blasphemous thoughts into our fantasies, ungodly, profane, monstrous and +wicked conceits: If they come from Satan, they are more speedy, fearful and +violent, the parties cannot avoid them: they are more frequent, I say, and +monstrous when they come; for the devil he is a spirit, and hath means and +opportunities to mingle himself with our spirits, and sometimes more slyly, +sometimes more abruptly and openly, to suggest such devilish thoughts into +our hearts; he insults and domineers in melancholy distempered fantasies +and persons especially; melancholy is <span lang="la">balneum, diaboli</span>, as Serapio holds, +the devil's bath, and invites him to come to it. As a sick man frets, raves +in his fits, speaks and doth he knows not what, the devil violently compels +such crazed souls to think such damned thoughts against their wills, they +cannot but do it; sometimes more continuate, or by fits, he takes his +advantage, as the subject is less able to resist, he aggravates, +extenuates, affirms, denies, damns, confounds the spirits, troubles heart, +brain, humours, organs, senses, and wholly domineers in their imaginations. +If they proceed from themselves, such thoughts, they are remiss and +moderate, not so violent and monstrous, not so frequent. The devil commonly +suggests things opposite to nature, opposite to God and his word, impious, +absurd, such as a man would never of himself, or could not conceive, they +strike terror and horror into the parties' own hearts. For if he or they be +asked whether they do approve of such like thoughts or no, they answer (and +their own souls truly dictate as much) they abhor them as much as hell and +the devil himself, they would fain think otherwise if they could; he hath +thought otherwise, and with all his soul desires so to think again; he doth +resist, and hath some good motions intermixed now and then: so that such +blasphemous, impious, unclean thoughts, are not his own, but the devil's; +they proceed not from him, but from a crazed phantasy, distempered humours, +black fumes which offend his brain: <a href="#note6792">[6792]</a>they are thy crosses, the devil's +sins, and he shall answer for them, he doth enforce thee to do that which +thou dost abhor, and didst never give consent to: and although he hath +sometimes so slyly set upon thee, and so far prevailed, as to make thee in +some sort to assent to such wicked thoughts, to delight in, yet they have +not proceeded from a confirmed will in thee, but are of that nature which +thou dost afterwards reject and abhor. Therefore be not overmuch troubled +and dismayed with such kind of suggestions, at least if they please thee +not, because they are not thy personal sins, for which thou shalt incur the +wrath of God, or his displeasure: contemn, neglect them, let them go as +they come, strive not too violently, or trouble thyself too much, but as +our Saviour said to Satan in like case, say thou, avoid Satan, I detest +thee and them. <span lang="la">Satanae est mala ingerere</span> (saith Austin) <span lang="la">nostrum non +consentire</span>: as Satan labours to suggest, so must we strive not to give +consent, and it will be sufficient: the more anxious and solicitous thou +art, the more perplexed, the more thou shalt otherwise be troubled and +entangled. Besides, they must know this, all so molested and distempered, +that although these be most execrable and grievous sins, they are +pardonable yet, through God's mercy and goodness, they may be forgiven, if +they be penitent and sorry for them. Paul himself confesseth, <span class="bibcite">Rom. xvii. +19.</span> “He did not the good he would do, but the evil which he would not do; +'tis not I, but sin that dwelleth in me.” 'Tis not thou, but Satan's +suggestions, his craft and subtlety, his malice: comfort thyself then if +thou be penitent and grieved, or desirous to be so, these heinous sins +shall not be laid to thy charge; God's mercy is above all sins, which if +thou do not finally contemn, without doubt thou shalt be saved. <a href="#note6793">[6793]</a>“No +man sins against the Holy Ghost, but he that wilfully and finally +renounceth Christ, and contemneth him and his word to the last, without +which there is no salvation, from which grievous sin, God of his infinite +mercy deliver us.” Take hold of this to be thy comfort, and meditate withal +on God's word, labour to pray, to repent, to be renewed in mind, “keep +thine heart with all diligence.” <span class="bibcite">Prov. iv. 13</span>, resist the devil, and he +will fly from thee, pour out thy soul unto the Lord with sorrowful Hannah, +“pray continually,” as Paul enjoins, and as David did, <span class="bibcite">Psalm i.</span> “meditate +on his law day and night.” + +<p>Yea, but this meditation is that mars all, and mistaken makes many men far +worse, misconceiving all they read or hear, to their own overthrow; the +more they search and read Scriptures, or divine treatises, the more they +puzzle themselves, as a bird in a net, the more they are entangled and +precipitated into this preposterous gulf: “Many are called, but few are +chosen,” <span class="bibcite">Matt. xx. 16.</span> and <span class="bibcite">xxii. 14.</span> with such like places of Scripture +misinterpreted strike them with horror, they doubt presently whether they +be of this number or no: God's eternal decree of predestination, absolute +reprobation, and such fatal tables, they form to their own ruin, and +impinge upon this rock of despair. How shall they be assured of their +salvation, by what signs? “If the righteous scarcely be saved, where shall +the ungodly and sinners appear?” <span class="bibcite">1 Pet. iv. 18.</span> Who knows, saith Solomon, +whether he be elect? This grinds their souls, how shall they discern they +are not reprobates? But I say again, how shall they discern they are? From +the devil can be no certainty, for he is a liar from the beginning; if he +suggests any such thing, as too frequently he doth, reject him as a +deceiver, an enemy of human kind, dispute not with him, give no credit to +him, obstinately refuse him, as St. Anthony did in the wilderness, whom the +devil set upon in several shapes, or as the collier did, so do thou by him. +For when the devil tempted him with the weakness of his faith, and told him +he could not be saved, as being ignorant in the principles of religion, and +urged him moreover to know what he believed, what he thought of such and +such points and mysteries: the collier told him, he believed as the church +did; but what (said the devil again) doth the church believe? as I do (said +the collier); and what's that thou believest? as the church doth, &c., when +the devil could get no other answer, he left him. If Satan summon thee to +answer, send him to Christ: he is thy liberty, thy protector against cruel +death, raging sin, that roaring lion, he is thy righteousness, thy Saviour, +and thy life. Though he say, thou art not of the number of the elect, a +reprobate, forsaken of God, hold thine own still, <span lang="la">hic murus aheneus esto</span>, +let this be as a bulwark, a brazen wall to defend thee, stay thyself in +that certainty of faith; let that be thy comfort, Christ will protect thee, +vindicate thee, thou art one of his flock, he will triumph over the law, +vanquish death, overcome the devil, and destroy hell. If he say thou art +none of the elect, no believer, reject him, defy him, thou hast thought +otherwise, and mayst so be resolved again; comfort thyself; this +persuasion cannot come from the devil, and much less can it be grounded +from thyself? men are liars, and why shouldst thou distrust? A denying +Peter, a persecuting Paul, an adulterous cruel David, have been received; +an apostate Solomon may be converted; no sin at all but impenitency, can +give testimony of final reprobation. Why shouldst thou then distrust, +misdoubt thyself, upon what ground, what suspicion? This opinion alone of +particularity? Against that, and for the certainty of election and +salvation on the other side, see God's good will toward men, hear how +generally his grace is proposed to him, and him, and them, each man in +particular, and to all. <span class="bibcite">1 Tim. ii. 4.</span> “God will that all men be saved, and +come to the knowledge of the truth.” 'Tis a universal promise, “God sent +not his son into the world to condemn the world, but that through him the +world might be saved.” <span class="bibcite">John iii. 17.</span> “He that acknowledged himself a man in +the world, must likewise acknowledge he is of that number that is to be +saved.” <span class="bibcite">Ezek. xxxiii. 11</span>, “I will not the death of a sinner, but that he +repent and live:” But thou art a sinner; therefore he will not thy death. +“This is the will of him that sent me, that every man that believeth in the +Son, should have everlasting life.” <span class="bibcite">John vi. 40.</span> “He would have no man +perish, but all come to repentance,” <span class="bibcite">2 Pet. iii. 9.</span> Besides, remission of +sins is to be preached, not to a few, but universally to all men, “Go +therefore and tell all nations, baptising them,” &c. <span class="bibcite">Matt. xxviii. 19.</span> “Go +into all the world, and preach the Gospel to every creature,” <span class="bibcite">Mark xvi. 15.</span> +Now there cannot be contradictory wills in God, he will have all saved, and +not all, how can this stand together? be secure then, believe, trust in +him, hope well and be saved. Yea, that's the main matter, how shall I +believe or discern my security from carnal presumption? my faith is weak +and faint, I want those signs and fruits of sanctification, <a href="#note6794">[6794]</a>sorrow for +sin, thirsting for grace, groanings of the spirit, love of Christians as +Christians, avoiding occasion of sin, endeavour of new obedience, charity, +love of God, perseverance. Though these signs be languishing in thee, and +not seated in thine heart, thou must not therefore be dejected or +terrified; the effects of the faith and spirit are not yet so fully felt in +thee; conclude not therefore thou art a reprobate, or doubt of thine +election, because the elect themselves are without them, before their +conversion. Thou mayst in the Lord's good time be converted; some are +called at the eleventh hour. Use, I say, the means of thy conversion, +expect the Lord's leisure, if not yet called, pray thou mayst be, or at +least wish and desire thou. mayst be. + +<p>Notwithstanding all this which might be said to this effect, to ease their +afflicted minds, what comfort our best divines can afford in this case, +Zanchius, Beza, &c. This furious curiosity, needless speculation, fruitless +meditation about election, reprobation, free will, grace, such places of +Scripture preposterously conceived, torment still, and crucify the souls of +too many, and set all the world together by the ears. To avoid which +inconveniences, and to settle their distressed minds, to mitigate those +divine aphorisms, (though in another extreme some) our late Arminians have +revived that plausible doctrine of universal grace, which many fathers, our +late Lutheran and modern papists do still maintain, that we have free will +of ourselves, and that grace is common to all that will believe. Some +again, though less orthodoxal, will have a far greater part saved than +shall be damned, (as <a href="#note6795">[6795]</a>Caelius Secundus stiffly maintains in his book, +<span class="cite">De amplitudine regni coelestis</span>, or some impostor under his name) +<span lang="la">beatorum numerus multo major quam damnatorum.</span> <a href="#note6796">[6796]</a>He calls that other +tenet of special <a href="#note6797">[6797]</a>“election and reprobation, a prejudicate, envious and +malicious opinion, apt to draw all men to desperation. Many are called, few +chosen,” &c. He opposeth some opposite parts of Scripture to it, “Christ +came into the world to save sinners,” &c. And four especial arguments he +produceth, one from God's power. If more be damned than saved, he +erroneously concludes, <a href="#note6798">[6798]</a>the devil hath the greater sovereignty! for +what is power but to protect? and majesty consists in multitude. “If the +devil have the greater part, where is his mercy, where is his power? how is +he <span lang="la">Deus Optimus Maximus, misericors</span>? &c., where is his greatness, where +his goodness?” He proceeds, <a href="#note6799">[6799]</a>“We account him a murderer that is +accessory only, or doth not help when he can; which may not be supposed of +God without great offence, because he may do what he will, and is otherwise +accessory, and the author of sin. The nature of good is to be communicated, +God is good, and will not then be contracted in his goodness: for how is he +the father of mercy and comfort, if his good concern but a few? O envious +and unthankful men to think otherwise! <a href="#note6800">[6800]</a>Why should we pray to God that +are Gentiles, and thank him for his mercies and benefits, that hath damned +us all innocuous for Adam's offence, one man's offence, one small offence, +eating of an apple? why should we acknowledge him for our governor that +hath wholly neglected the salvation of our souls, contemned us, and sent no +prophets or instructors to teach us, as he hath done to the Hebrews?” So +Julian the apostate objects. Why should these Christians (Caelius urgeth) +reject us and appropriate God unto themselves, <span lang="la">Deum illum suum unicum</span>, +&c. But to return to our forged Caelius. At last he comes to that, he will +have those saved that never heard of, or believed in Christ, <span lang="la">ex puris +naturalibus</span>, with the Pelagians, and proves it out of Origen and others. +“They” (saith <a href="#note6801">[6801]</a>Origen) “that never heard God's word, are to be excused for +their ignorance; we may not think God will be so hard, angry, cruel or +unjust as to condemn any man <span lang="la">indicta causa</span>.” They alone (he holds) are in +the state of damnation that refuse Christ's mercy and grace, when it is +offered. Many worthy Greeks and Romans, good moral honest men, that kept +the law of nature, did to others as they would be done to themselves, as +certainly saved, he concludes, as they were that lived uprightly before the +law of Moses. They were acceptable in. God's sight, as Job was, the Magi, +the queen of Sheba, Darius of Persia, Socrates, Aristides, Cato, Curius, +Tully, Seneca, and many other philosophers, upright livers, no matter of +what religion, as Cornelius, out of any nation, so that he live honestly, +call on God, trust in him, fear him, he shall be saved. This opinion was +formerly maintained by the Valentinian and Basiledian heretics, revived of +late in <a href="#note6802">[6802]</a>Turkey, of what sect Rustan Bassa was patron, defended by +<a href="#note6803">[6803]</a>Galeatius <a href="#note6804">[6804]</a>Erasmus, by Zuinglius <span class="cite">in exposit. fidei ad Regem +Galliae</span>, whose tenet Bullinger vindicates, and Gualter approves in a just +apology with many arguments. There be many Jesuits that follow these +Calvinists in this behalf, Franciscus Buchsius Moguntinus, Andradius +Consil. Trident, many schoolmen that out of the <span class="bibcite">1 Rom. v. 18. 19.</span> are +verily persuaded that those good works of the Gentiles did so far please +God, that they might <span lang="la">vitam aeternam promereri</span>, and be saved in the end. +Sesellius, and Benedictus Justinianus in his comment on the first of the +Romans, Mathias Ditmarsh the politician, with many others, hold a +mediocrity, they may be <span lang="la">salute non indigni</span> but they will not absolutely +decree it. Hofmannus, a Lutheran professor of Helmstad, and many of his +followers, with most of our church, and papists, are stiff against it. +Franciscus Collius hath fully censured all opinions in his Five Books, <span class="cite">de +Paganorum animabus post mortem</span>, and amply dilated this question, which +whoso will may peruse. But to return to my author, his conclusion is, that +not only wicked livers, blasphemers, reprobates, and such as reject God's +grace, “but that the devils themselves shall be saved at last,” as +<a href="#note6805">[6805]</a>Origen himself long since delivered in his works, and our late +<a href="#note6806">[6806]</a>Socinians defend, Ostorodius, <span class="cite">cap. 41. institut.</span> Smaltius, &c. Those +terms of all and for ever in Scripture, are not eternal, but only denote a +longer time, which by many examples they prove. The world shall end like a +comedy, and we shall meet at last in heaven, and live in bliss altogether, +or else in conclusion, <span lang="la">in nihil evanescere.</span> For how can he be merciful +that shall condemn any creature to eternal unspeakable punishment, for one +small temporary fault, all posterity, so many myriads for one and another +man's offence, <span lang="la">quid meruistis oves</span>? But these absurd paradoxes are +exploded by our church, we teach otherwise. That this vocation, +predestination, election, reprobation, <span lang="la">non ex corrupta massa, praeviso, +fide</span>, as our Arminians, or <span lang="la">ex praevisis operibus</span>, as our papists, <span lang="la">non ex +praeteritione</span>, but God's absolute decree <span lang="la">ante mundum creatum</span>, (as many of +our church hold) was from the beginning, before the foundation of the world +was laid, or <span lang="la">homo conditus</span>, (or from Adam's fall, as others will, <span lang="la">homo +lapsus objectum est reprobationis</span>) with <span lang="la">perseverantia sanctorum</span>, we must +be certain of our salvation, we may fall but not finally, which our +Arminians will not admit. According to his immutable, eternal, just decree +and counsel of saving men and angels, God calls all, and would have all to +be saved according to the efficacy of vocation: all are invited, but only +the elect apprehended: the rest that are unbelieving, impenitent, whom God +in his just judgment leaves to be punished for their sins, are in a +reprobate sense; yet we must not determine who are such, condemn ourselves +or others, because we have a universal invitation; all are commanded to +believe, and we know not how soon or how late our end may be received. I +might have said more of this subject; but forasmuch as it is a forbidden +question, and in the preface or declaration to the articles of the church, +printed 1633, to avoid factions and altercations, we that are university +divines especially, are prohibited “all curious search, to print or preach, +or draw the article aside by our own sense and comments upon pain of +ecclesiastical censure.” I will surcease, and conclude with <a href="#note6807">[6807]</a>Erasmus of +such controversies: <span lang="la">Pugnet qui volet, ego censeo leges majorum reverenter +suscipiendas, et religiose observandas, velut a Deo profectas; nec esse +tutum, nec esse pium, de potestate publica sinistram concipere aut serere +suspicionem. Et siquid est tyrannidis, quod tamen non cogat ad impietatem, +satius est ferre, quam seditiose reluctari.</span> + +<p>But to my former task. The last main torture and trouble of a distressed +mind, is not so much this doubt of election, and that the promises of grace +are smothered and extinct in them, nay quite blotted out, as they suppose, +but withal God's heavy wrath, a most intolerable pain and grief of heart +seizeth on them: to their thinking they are already damned, they suffer the +pains of hell, and more than possibly can be expressed, they smell +brimstone, talk familiarly with devils, hear and see chimeras, prodigious, +uncouth shapes, bears, owls, antiques, black dogs, fiends, hideous +outcries, fearful noises, shrieks, lamentable complaints, they are +possessed, <a href="#note6808">[6808]</a>and through impatience they roar and howl, curse, +blaspheme, deny God, call his power in question, abjure religion, and are +still ready to offer violence unto themselves, by hanging, drowning, &c. +Never any miserable wretch from the beginning of the world was in such a +woeful case. To such persons I oppose God's mercy and his justice; <span lang="la">Judicia +Dei occulta, non injusta</span>: his secret counsel and just judgment, by which +he spares some, and sore afflicts others again in this life; his judgment +is to be adored, trembled at, not to be searched or inquired after by +mortal men: he hath reasons reserved to himself, which our frailty cannot +apprehend. He may punish all if he will, and that justly for sin; in that +he doth it in some, is to make a way for his mercy that they repent and be +saved, to heal them, to try them, exercise their patience, and make them +call upon him, to confess their sins and pray unto him, as David did, <span class="bibcite">Psalm +cxix. 137.</span> “Righteous art thou, O Lord, and just are thy judgments.” As the +poor publican, <span class="bibcite">Luke xviii. 13.</span> “Lord have mercy upon me a miserable +sinner.” To put confidence and have an assured hope in him, as Job had, +<span class="bibcite">xiii. 15.</span> “Though he kill me I will trust In him:” <span lang="la">Ure, seca, occide O +Domine</span>, (saith Austin) <span lang="la">modo serves animam</span>, kill, cut in pieces, burn my +body (O Lord) to save my soul. A small sickness; one lash of affliction, a +little misery, many times will more humiliate a man, sooner convert, bring +him home to know himself, than all those paraenetical discourses, the whole +theory of philosophy, law, physic, and divinity, or a world of instances +and examples. So that this, which they take to be such an insupportable +plague, is an evident sign of God's mercy and justice, of His love and +goodness: <span lang="la">periissent nisi periissent</span>, had they not thus been undone, they +had finally been undone. Many a carnal man is lulled asleep in perverse +security, foolish presumption, is stupefied in his sins, and hath no +feeling at all of them: “I have sinned” (he saith) “and what evil shall come +unto me,” <span class="bibcite">Eccles. v. 4</span>, and “Tush, how shall God know it?” and so in a +reprobate sense goes down to hell. But here, <span lang="la">Cynthius aurem vellit</span>, God +pulls them by the ear, by affliction, he will bring them to heaven and +happiness; “Blessed are they that mourn, for they shall be comforted,” +<span class="bibcite">Matt. v. 4</span>, a blessed and a happy state, if considered aright, it is, to be +so troubled. “It is good for me that I have been afflicted,” <span class="bibcite">Psal. cxix.</span> +“before I was afflicted I went astray, but now I keep Thy word.” +“Tribulation works patience, patience hope,” <span class="bibcite">Rom. v. 4</span>, and by such like +crosses and calamities we are driven from the stake of security. So that +affliction is a school or academy, wherein the best scholars are prepared +to the commencements of the Deity. And though it be most troublesome and +grievous for the time, yet know this, it comes by God's permission and +providence; He is a spectator of thy groans and tears, still present with +thee, the very hairs of thy head are numbered, not one of them can fall to +the ground without the express will of God: he will not suffer thee to be +tempted above measure, he corrects us all, <a href="#note6809">[6809]</a><span lang="la">numero, pondere, et +mensura</span>, the Lord will not quench the smoking flax, or break the bruised +reed, <span lang="la">Tentat</span> (saith Austin) <span lang="la">non ut obruat, sed ut coronet</span> he suffers +thee to be tempted for thy good. And as a mother doth handle her child sick +and weak, not reject it, but with all tenderness observe and keep it, so +doth God by us, not forsake us in our miseries, or relinquish us for our +imperfections, but with all pity and compassion support and receive us; +whom he loves, he loves to the end. <span class="bibcite">Rom. viii.</span> “Whom He hath elected, those +He hath called, justified, sanctified, and glorified.” Think not then thou +hast lost the Spirit, that thou art forsaken of God, be not overcome with +heaviness of heart, but as David said, “I will not fear though I walk in +the shadows of death.” We must all go, <span lang="la">non a deliciis ad delicias</span>, +<a href="#note6810">[6810]</a>but from the cross to the crown, by hell to heaven, as the old Romans +put Virtue's temple in the way to that of Honour; we must endure sorrow and +misery in this life. 'Tis no new thing this, God's best servants and +dearest children have been so visited and tried. Christ in the garden cried +out, “My God, my God, why hast thou forsaken me?” His son by nature, as +thou art by adoption and grace. Job, in his anguish, said, “The arrows of +the Almighty God were in him,” <span class="bibcite">Job vi. 4.</span> “His terrors fought against him, +the venom drank up his spirit,” <span class="bibcite">cap. xiii. 26.</span> He saith, “God was his +enemy, writ bitter things against him” (<span class="bibcite">xvi. 9.</span>) “hated him.” His heavy wrath +had so seized on his soul. David complains, “his eyes were eaten up, sunk +into his head,” <span class="bibcite">Ps. vi. 7</span>, “his moisture became as the drought in summer, +his flesh was consumed, his bones vexed:” yet neither Job nor David did +finally despair. Job would not leave his hold, but still trust in Him, +acknowledging Him to be his good God. “The Lord gives, the Lord takes, +blessed be the name of the Lord,” <span class="bibcite">Job. i. 21.</span> “Behold I am vile, I abhor +myself, repent in dust and ashes,” <span class="bibcite">Job xxxix. 37.</span> David humbled himself, +<span class="bibcite">Psal. xxxi.</span> and upon his confession received mercy. Faith, hope, +repentance, are the sovereign cures and remedies, the sole comforts in this +case; confess, humble thyself, repent, it is sufficient. <span lang="la">Quod purpura non +potest, saccus potest</span>, saith Chrysostom; the king of Nineveh's sackcloth +and ashes “did that which his purple robes and crown could not effect;” +<span lang="la">Quod diadema non potuit, cinis perfecit.</span> Turn to Him, he will turn to +thee; the Lord is near those that are of a contrite heart, and will save +such as be afflicted in spirit, <span class="bibcite">Ps. xxxiv. 18.</span> “He came to the lost sheep +of Israel,” <span class="bibcite">Matt. xv. 14.</span> <span lang="la">Si cadentem intuetur, clementiae manum +protendit</span>, He is at all times ready to assist. <span lang="la">Nunquam spernit Deus +Poenitentiam si sincere et simpliciter offeratur</span>, He never rejects a +penitent sinner, though he have come to the full height of iniquity, +wallowed and delighted in sin; yet if he will forsake his former ways, +<span lang="la">libenter amplexatur</span>, He will receive him. <span lang="la">Parcam huic homini</span>, saith +<a href="#note6811">[6811]</a>Austin, (<span lang="la">ex persona Dei</span>) <span lang="la">quia sibi ipsi non pepercit; ignoscam quia +peccatum agnovit</span>. I will spare him because he hath not spared himself; I +will pardon him because he doth acknowledge his offence: let it be never so +enormous a sin, “His grace is sufficient,” <span class="bibcite">2 Cor. xii. 9.</span> Despair not then, +faint not at all, be not dejected, but rely on God, call on him an thy +trouble, and he will hear thee, he will assist, help, and deliver thee: +“Draw near to Him, he will draw near to thee,” <span class="bibcite">James iv. 8.</span> Lazarus was +poor and full of boils, and yet still he relied upon God, Abraham did hope +beyond hope. + +<p>Thou exceptest, these were chief men, divine spirits, <span lang="la">Deo cari</span>, beloved +of God, especially respected; but I am a contemptible and forlorn wretch, +forsaken of God, and left to the merciless fury of evil spirits. I cannot +hope, pray, repent, &c. How often shall I say it? thou mayst perform all +those duties, Christian offices, and be restored in good time. A sick man +loseth his appetite, strength and ability, his disease prevaileth so far, +that all his faculties are spent, hand and foot perform not their duties, +his eyes are dim, hearing dull, tongue distastes things of pleasant relish, +yet nature lies hid, recovereth again, and expelleth all those feculent +matters by vomit, sweat, or some such like evacuations. Thou art +spiritually sick, thine heart is heavy, thy mind distressed, thou mayst +happily recover again, expel those dismal passions of fear and grief; God +did not suffer thee to be tempted above measure; whom he loves (I say) he +loves to the end; hope the best. David in his misery prayed to the Lord, +remembering how he had formerly dealt with him; and with that meditation of +God's mercy confirmed his faith, and pacified his own tumultuous heart in +his greatest agony. “O my soul, why art thou so disquieted within me,” &c. +Thy soul is eclipsed for a time, I yield, as the sun is shadowed by a +cloud; no doubt but those gracious beams of God's mercy will shine upon +thee again, as they have formerly done: those embers of faith, hope and +repentance, now buried in ashes, will flame out afresh, and be fully +revived. Want of faith, no feeling of grace for the present, are not fit +directions; we must live by faith, not by feeling; 'tis the beginning of +grace to wish for grace: we must expect and tarry. David, a man after God's +own heart, was so troubled himself; “Awake, why sleepest thou? O Lord, +arise, cast me not off; wherefore hidest thou thy face, and forgettest mine +affliction and oppression? My soul is bowed down to the dust. Arise, redeem +us,” &c., <span class="bibcite">Ps. xliv. 22.</span> He prayed long before he was heard, <span lang="la">expectans +expectavit</span>; endured much before he was relieved. <span class="bibcite">Psal. lxix. 3</span>, he +complains, “I am weary of crying, and my throat is dry, mine eyes fail, +whilst I wait on the Lord;” and yet he perseveres. Be not dismayed, thou +shalt be respected at last. God often works by contrarieties, he first +kills and then makes alive, he woundeth first and then healeth, he makes +man sow in tears that he may reap in joy; 'tis God's method: he that is so +visited, must with patience endure and rest satisfied for the present. The +paschal lamb was eaten with sour herbs; we shall feel no sweetness of His +blood, till we first feel the smart of our sins. Thy pains are great, +intolerable for the time; thou art destitute of grace and comfort, stay the +Lord's leisure, he will not (I say) suffer thee to be tempted above that +thou art able to bear, <span class="bibcite">1 Cor. x. 13.</span> but will give an issue to temptation. +He works all for the best to them that love God, Rom. viii. 28. Doubt not +of thine election, it is an immutable decree; a mark never to be defaced: +you have been otherwise, you may and shall be. And for your present +affliction, hope the best, it will shortly end. “He is present with his +servants in their affliction,” <span class="bibcite">Ps. xci. 15.</span> “Great are the troubles of the +righteous, but the Lord delivereth them out of all,” <span class="bibcite">Ps. xxxiv. 19.</span> “Our +light affliction, which is but for a moment, worketh in us an eternal +weight of glory,” <span class="bibcite">2. Cor. iv. 18.</span> “Not answerable to that glory which is to +come; though now in heaviness,” saith <span class="bibcite">1 Pet. i. 6</span>, “you shall rejoice.” + +<p>Now last of all to those external impediments, terrible objects, which they +hear and see many times, devils, bugbears, and mormeluches, noisome smells, +&c. These may come, as I have formerly declared in my precedent discourse +of the Symptoms of Melancholy, from inward causes; as a concave glass +reflects solid bodies, a troubled brain for want of sleep, nutriment, and +by reason of that agitation of spirits to which Hercules de Saxonia +attributes all symptoms almost, may reflect and show prodigious shapes, as +our vain fear and crazed phantasy shall suggest and feign, as many silly +weak women and children in the dark, sick folks, and frantic for want of +repast and sleep, suppose they see that they see not: many times such +terriculaments may proceed from natural causes, and all other senses may +be deluded. Besides, as I have said, this humour is <span lang="la">balneum diaboli</span>, the +devil's bath, by reason of the distemper of humours, and infirm organs in +us: he may so possess us inwardly to molest us, as he did Saul and others, +by God's permission: he is prince of the air, and can transform himself +into several shapes, delude all our senses for a time, but his power is +determined, he may terrify us, but not hurt; God hath given “His angels +charge over us, He is a wall round about his people,” <span class="bibcite">Psal. xci. 11, 12.</span> +There be those that prescribe physic in such cases, 'tis God's instrument +and not unfit. The devil works by mediation of humours, and mixed diseases +must have mixed remedies. Levinus Lemnius <span class="cite">cap. 57 & 58, exhort. ad +vit. ep. instit.</span> is very copious on this subject, besides that chief +remedy of confidence in God, prayer, hearty repentance, &c., of which for +your comfort and instruction, read Lavater <span class="cite">de spectris part. 3. cap. 5. +and 6.</span> Wierus <span class="cite">de praestigiis daemonum lib. 5.</span> to Philip Melancthon, and +others, and that Christian armour which Paul prescribes; he sets down +certain amulets, herbs, and precious stones, which have marvellous virtues +all, <span lang="la">profligandis daemonibus</span>, to drive away devils and their illusions. +Sapphires, chrysolites, carbuncles, &c. <span lang="la">Quae mira virtute pollent ad +lemures, stryges, incubos, genios aereos arcendos, si veterum monumentis +habenda fides.</span> Of herbs, he reckons us pennyroyal, rue, mint, angelica, +peony: Rich. Argentine <span class="cite">de praestigiis daemonum, cap. 20</span>, adds, hypericon +or St. John's wort, <span lang="la">perforata herba</span>, which by a divine virtue drives away +devils, and is therefore <span lang="la">fuga daemonum</span>: all which rightly used by their +suffitus, <span lang="la">Daemonum vexationibus obsistunt, afflictas mentes a daemonibus +relevant, et venenatis Jiimis</span>, expel devils themselves, and all devilish +illusions. Anthony Musa, the Emperor Augustus, his physician, <span class="cite">cap. 6, de +Betonia</span>, approves of betony to this purpose; <a href="#note6812">[6812]</a>the ancients used +therefore to plant it in churchyards, because it was held to be an holy +herb and good against fearful visions, did secure such places as it grew +in, and sanctified those persons that carried it about them. <span lang="la">Idem fere +Mathiolus in dioscoridem.</span> Others commend accurate music, so Saul was +helped by David's harp. Fires to be made in such rooms where spirits haunt, +good store of lights to be set up, odours, perfumes, and suffumigations, as +the angel taught Tobias, of brimstone and bitumen, thus, myrrh, briony +root, with many such simples which Wecker hath collected, <span class="cite">lib. 15, de +secretis, cap. 15.</span> <span lang="la">♃ sulphuris drachmam unam, recoquatur in vitis albae, +aqua, ut dilutius sit sulphur; detur aegro: nam daemones sunt morbi</span> (saith +Rich. Argentine, <span class="cite">lib. de praestigiis daemonum, cap. ult.</span>) Vigetus hath a +far larger receipt to this purpose, which the said Wecker cites out of +Wierus, <span lang="la">♃ sulphuris, vini, bituminis, opoponacis, galbani, castorei</span>, +&c. Why sweet perfumes, fires and so many lights should be used in such +places, Ernestus Burgravius Lucerna <span class="cite">vitae, et mortis</span>, and Fortunius +Lycetus assigns this cause, <span lang="la">quod his boni genii provocentur, mali +arceaniur</span>; “because good spirits are well pleased with, but evil abhor +them!” And therefore those old Gentiles, present Mahometans, and Papists +have continual lamps burning in their churches all day and all night, +lights at funerals and in their graves; <span lang="la">lucernae ardentes ex auro +liquefacto</span> for many ages to endure (saith Lazius), <span lang="la">ne daemones corpus +laedant</span>; lights ever burning as those vestal virgins. Pythonissae maintained +heretofore, with many such, of which read Tostatus in <span class="cite">2 Reg. cap. 6. +quaest. 43</span>, Thyreus, <span class="cite">cap. 57, 58, 62, &c. de locis infestis</span>, Pictorius +Isagog. <span class="cite">de daemonibus</span>, &c., see more in them. Cardan would have the party +affected wink altogether in such a case, if he see aught that offends him, +or cut the air with a sword in such places they walk and abide; <span lang="la">gladiis +enim et lanceis terrentur</span>, shoot a pistol at them, for being aerial bodies +(as Caelius Rhodiginus, <span class="cite">lib. 1. cap. 29.</span> Tertullian, Origen, Psellas, +and many hold), if stroken, they feel pain. Papists commonly enjoin and +apply crosses, holy water, sanctified beads, amulets, music, ringing of +bells, for to that end are they consecrated, and by them baptised, +characters, counterfeit relics, so many masses, peregrinations, oblations, +adjurations, and what not? Alexander Albertinus a, Rocha, Petrus Thyreus, +and Hieronymus Mengus, with many other pontificial writers, prescribe and +set down several forms of exorcisms, as well to houses possessed with +devils, as to demoniacal persons; but I am of <a href="#note6813">[6813]</a>Lemnius's mind, 'tis +but <span lang="la">damnosa adjuratio, aut potius ludificatio</span>, a mere mockery, a +counterfeit charm, to no purpose, they are fopperies and fictions, as that +absurd <a href="#note6814">[6814]</a>story is amongst the rest, of a penitent woman seduced by a +magician in France, at St. Bawne, exorcised by Domphius, Michaelis, and a +company of circumventing friars. If any man (saith Lemnius) will attempt +such a thing, without all those juggling circumstances, astrological +elections of time, place, prodigious habits, fustian, big, sesquipedal +words, spells, crosses, characters, which exorcists ordinarily use, let him +follow the example of Peter and John, that without any ambitious swelling +terms, cured a lame man. Acts iii. “In the name of Christ Jesus rise and +walk.” His name alone is the best and only charm against all such +diabolical illusions, so doth Origen advise: and so Chrysostom, <span lang="la">Haec erit +tibi baculus, haec turris inexpugnabilis, haec armatura. Nos quid ad haec +dicemus, plures fortasse expectabunt</span>, saith St. Austin. Many men will +desire my counsel and opinion what is to be done in this behalf; I can say +no more, <span lang="la">quam ut vera fide, quae per dilectionem operatur, ad Deum unum +fugiamus</span>, let them fly to God alone for help. Athanasius in his book, <span class="cite">De +variis quaest.</span> prescribes as a present charm against devils, the beginning +of the <span class="bibcite">lxvii. Psalm.</span> <span lang="la">Exurgat Deus, dissipentur inimici</span>, &c. But the best +remedy is to fly to God, to call on him, hope, pray, trust, rely on him, to +commit ourselves wholly to him. What the practice of the primitive church +was in this behalf, <span lang="la">Et quis daemonia ejiciendi modus</span>, read Wierus at +large, <span class="cite">lib. 5. de Cura. Lam. meles. cap. 38. et deinceps.</span> + +<p>Last of all: if the party affected shall certainly know this malady to have +proceeded from too much fasting, meditation, precise life, contemplation of +God's judgments (for the devil deceives many by such means), in that other +extreme he circumvents melancholy itself, reading some books, treatises, +hearing rigid preachers, &c. If he shall perceive that it hath begun first +from some great loss, grievous accident, disaster, seeing others in like +case, or any such terrible object, let him speedily remove the cause, which +to the cure of this disease Navarras so much commends, <a href="#note6815">[6815]</a><span lang="la">avertat +cogitationem a re scrupulosa</span>, by all opposite means, art, and industry, +let him <span lang="la">laxare animum</span>, by all honest recreations, “refresh and recreate +his distressed soul;” let him direct his thoughts, by himself and other of +his friends. Let him read no more such tracts or subjects, hear no more +such fearful tones, avoid such companies, and by all means open himself, +submit himself to the advice of good physicians and divines, which is +<span lang="la">contraventio scrupulorum</span>, as <a href="#note6816">[6816]</a>he calls it, hear them speak to whom the +Lord hath given the tongue of the learned, to be able to minister a word to +him that is weary, <a href="#note6817">[6817]</a>whose words are as flagons of wine. Let him not be +obstinate, headstrong, peevish, wilful, self-conceited (as in this malady +they are), but give ear to good advice, be ruled and persuaded; and no +doubt but such good counsel may prove as preposterous to his soul, as the +angel was to Peter, that opened the iron gates, loosed his bands, brought +him out of prison, and delivered him from bodily thraldom; they may ease +his afflicted mind, relieve his wounded soul, and take him out of the jaws +of hell itself. I can say no more, or give better advice to such as are any +way distressed in this kind, than what I have given and said. Only take +this for a corollary and conclusion, as thou tenderest thine own welfare in +this, and all other melancholy, thy good health of body and mind, observe +this short precept, give not way to solitariness and idleness. “Be not +solitary, be not idle.” + +<p>SPERATE MISERI—UNHAPPY HOPE. +<p>CAVETE FELICES—HAPPY BE CAUTIOUS. + +<p><span lang="la">Vis a dubio liberari? vis quod incertum est evadere? Age poenitentiam dum +sanus es; sic agens, dico tibi quod securus es, quod poenitentiam egisti +eo tempore quo peccare potuisti.</span> Austin. “Do you wish to be freed from +doubts? do you desire to escape uncertainty? Be penitent whilst rational: +by so doing I assert that you are safe, because you have devoted that time +to penitence in which you might have been guilty of sin.” +</div> +</div> +</div> +</div> +<div class="index"> +<h2>INDEX.</h2> + +<p>Absence a cure of love-melancholy + +<p>Absence over long, cause of jealousy + +<p>Abstinence commended + +<p><i>Academicorum Errata</i> + +<p>Adversity, why better than prosperity + +<p>Aerial devils + +<p>Affections whence they arise; how they transform us; of sleeping and waking + +<p>Affection in melancholy, what + +<p>Against abuses, repulse, injuries, contumely, disgraces, scoffs + +<p>Against envy, livor, hatred, malice + +<p>Against sorrow, vain fears, death of friends + +<p>Air, how it causeth melancholy; how rectified it cureth melancholy; air in love + +<p>Alkermes good against melancholy + +<p>All are melancholy + +<p>All beautiful parts attractive in love + +<p>Aloes, his virtues + +<p>Alteratives in physic, to what use; against melancholy + +<p>Ambition defined, described, cause of melancholy; of heresy; hinders and spoils many matches + +<p>Amiableness loves object + +<p>Amorous objects causes of love-melancholy + +<p>Amulets controverted, approved + +<p>Amusements + +<p>Anger's description, effects, how it causeth melancholy + +<p>Antimony a purger of melancholy + +<p>Anthony inveigled by Cleopatra + +<p>Apology of love-melancholy + +<p>Appetite + +<p>Apples, good or bad, how + +<p>Apparel and clothes, a cause of love-melancholy + +<p>Aqueducts of old + +<p>Arminian's tenets + +<p>Arteries, what + +<p>Artificial air against melancholy + +<p>Artificial allurements of love + +<p>Art of memory + +<p>Astrological aphorisms, how available, signs or causes of melancholy + +<p>Astrological signs of love + +<p>Atheists described + +<p>Averters of melancholy + +<p><i>Aurum potabile</i> censured, approved + +<p>B. + +<p>Baits of lovers + +<p>Bald lascivious + +<p>Balm good against melancholy + +<p>Banishment's effects; its cure and antidote + +<p>Barrenness, what grievances it causeth; a cause of jealousy + +<p>Barren grounds have best air + +<p>Bashfulness a symptom of melancholy; of love-melancholy; +cured + +<p>Baseness of birth no disparagement + +<p>Baths rectified + +<p>Bawds a cause of love-melancholy + +<p>Beasts and birds in love + +<p>Beauty's definition; described; in parts; commendation; attractive power, prerogatives, excellency, how it causeth melancholy; makes grievous wounds, irresistible; more beholding to art than nature; brittle and uncertain; censured; a cause of jealousy; beauty of God + +<p>Beef a melancholy meat + +<p>Beer censured + +<p>Best site of a house + +<p>Bezoar's stone good against melancholy + +<p>Black eyes best + +<p>Black spots in the nails signs of melancholy + +<p>Black man a pearl in a woman's eye + +<p>Blasphemy, how pardonable + +<p>Blindness of lovers + +<p>Bloodletting, when and how cure of melancholy; time and quantity + +<p>Bloodletting and purging, how causes of melancholy + +<p>Blow on the head cause of melancholy + +<p>Body, how it works on the mind + +<p>Body melancholy, its causes + +<p>Bodily symptoms of melancholy; of love-melancholy + +<p>Bodily exercises + +<p>Books of all sorts + +<p>Borage and bugloss, sovereign herbs against melancholy; their +wines and juice most excellent + +<p>Boring of the head, a cure for melancholy + +<p>Brain distempered, how cause of melancholy; his parts anatomised + +<p>Bread and beer, how causes of melancholy + +<p>Brow and forehead, which are most pleasing + +<p>Brute beasts jealous + +<p>Business the best cure of love-melancholy + +<p>C. + +<p>Cardan's father conjured up seven devils at once; had a spirit +bound to him + +<p>Cards and dice censured, approved + +<p>Care's effects + +<p>Carp fish's nature + +<p>Cataplasms and cerates for melancholy + +<p>Cause of diseases + +<p>Causes immediate of melancholy symptoms + +<p>Causes of honest love; of heroical love; of jealousy + +<p>Cautions against jealousy + +<p>Centaury good against melancholy + +<p>Charles the Great enforced to love basely by a philter + +<p>Change of countenance, sign of love-melancholy + +<p>Charity described; defects of it + +<p>Character of a covetous man + +<p>Charles the Sixth, king of France, mad for anger + +<p>Chemical physic censured + +<p>Chess-play censured + +<p>Chiromantical signs of melancholy + +<p>Chirurgical remedies of melancholy + +<p>Choleric melancholy signs + +<p>Chorus sancti Viti, a disease + +<p>Circumstances increasing jealousy + +<p>Cities' recreations + +<p>Civil lawyers' miseries + +<p>Climes and particular places, how causes of love-melancholy + +<p>Clothes a mere cause of good respect + +<p>Clothes causes of love-melancholy + +<p>Clysters good for melancholy + +<p>Coffee, a Turkey cordial drink + +<p>Cold air cause of melancholy + +<p>Comets above the moon + +<p>Compound alteratives censured, approved; compound purgers of +melancholy; compound wines for melancholy + +<p>Community of wives a cure of jealousy + +<p>Compliment and good carriage causes of love-melancholy + +<p>Confections and conserves against melancholy + +<p>Confession of his grief to a friend, a principal cure of melancholy + +<p>Confidence in his physician half a cure + +<p>Conjugal love best + +<p>Conscience what it is + +<p>Conscience troubled, a cause of despair + +<p>Continual cogitation of his mistress a symptom of love-melancholy + +<p>Contention, brawling, lawsuits, effects + +<p>Continent or inward causes of melancholy + +<p>Content above all, whence to be had + +<p>Contention's cure + +<p>Cookery taxed + +<p>Copernicus, his hypothesis of the earth's motion + +<p>Correctors of accidents in melancholy + +<p>Correctors to expel windiness, and costiveness helped + +<p>Cordials against melancholy + +<p>Costiveness to some a cause of melancholy + +<p>Costiveness helped + +<p>Covetousness defined, described, how it causeth melancholy + +<p>Counsel against melancholy; cure of jealousy; of +despair + +<p>Country recreations + +<p>Crocodiles jealous + +<p>Cuckolds common in all ages + +<p>Cupping-glasses, cauteries how and when used to melancholy + +<p>Cure of melancholy, unlawful, rejected; from God; of +head-melancholy; over all the body; of hypochondriacal +melancholy; of love-melancholy; of jealousy; of +despair + +<p>Cure of melancholy in himself; or friends + +<p>Curiosity described, his effects + +<p>Custom of diet, delight of appetite, how to be kept and yielded to + +<p>D. + +<p>Dancing, masking, mumming, censured, approved; their +effects, how they cause love-melancholy; how symptoms of lovers + +<p>Death foretold by spirits + +<p>Death of friends cause of melancholy; other effects; how +cured; death advantageous + +<p>Deformity of body no misery + +<p>Delirium + +<p>Despair, equivocations; causes; symptoms; prognostics; cure + +<p>Devils, how they cause melancholy; their, beginning, nature, +conditions; feel pain, swift in motion, mortal; their +orders; power; how they cause religious melancholy; how +despair; devils are often in love; shall be saved, as some +hold + +<p>Diet what, and how causeth melancholy; quantity; diet of +divers nations + +<p>Diet rectified in substance; in quantity + +<p>Diet a cause of love-melancholy; a cure + +<p>Diet, inordinate, of parents, a cause of melancholy to their +offspring + +<p>Digression against all manner of discontents; digression of air; of anatomy of devils and spirits + +<p>Discommodities of unequal matches + +<p>Disgrace a cause of melancholy; qualified by counsel + +<p>Dissimilar parts of the body + +<p>Distemper of particular parts, causes of melancholy, and how + +<p>Discontents, cares, miseries, causes of melancholy; how repelled +and cured by good counsel + +<p>Diseases why inflicted upon us; their number, definition, +division; diseases of the head; diseases of the mind; more +grievous than those of the body + +<p>Divers accidents causing melancholy + +<p>Divine sentences + +<p>Divines' miseries; with the causes of their miseries + +<p>Dotage what + +<p>Dotage of lovers + +<p>Dowry and money main causes of love-melancholy + +<p>Dreams and their kinds + +<p>Dreams troublesome, how to be amended + +<p>Drunkards' children often melancholy + +<p>Drunkenness taxed + +<p>E. + +<p>Earth's motion examined; compass, centre; <i>an sit anamata</i>. + +<p>Eccentrics and epicycles exploded + +<p>Education a cause of melancholy + +<p>Effects of love + +<p>Election misconceived, cause of despair + +<p>Element of fire exploded + +<p>Emulation, hatred, faction, desire of revenge, causes of melancholy; their cure + +<p>Envy and malice causes of melancholy; their antidote + +<p>Epicurus vindicated + +<p>Epicurus's remedy for melancholy + +<p>Epicures, atheists, hypocrites how mad, and melancholy +Epithalamium Equivocations of melancholy; of jealousy + +<p>Eunuchs why kept, and where + +<p>Evacuations, how they cause melancholy + +<p>Exercise if immoderate, cause of melancholy; before meals +wholesome; exercise rectified; several kinds, when fit; +exercises of the mind + +<p>Exotic and strange simples censured + +<p>Extasies + +<p>Eyes main instruments of love; love's darts, seats, orators, +arrows, torches; how they pierce + +<p>F. + +<p>Face's prerogative, a most attractive part + +<p>Fairies + +<p>Fasting cause of melancholy; a cure of love-melancholy; +abused, the devil's instrument; effects of it + +<p>Fear cause of melancholy, its effects; fear of death, destinies +foretold; a symptom of melancholy; sign of love-melancholy; antidote to fear + +<p>Fenny fowl, melancholy + +<p>Fiery devils + +<p>Fire's rage + +<p>Fish, what melancholy + +<p>Fish good + +<p>Fishes in love + +<p>Fishing and fowling, how and when good exercise + +<p>Flaxen hair a great motive of love + +<p>Fools often beget wise men; by love become wise + +<p>Force of imagination + +<p>Friends a cure of melancholy + +<p>Fruits causing melancholy; allowed + +<p>Fumitory purgeth melancholy + +<p>G. + +<p>Gaming a cause of melancholy, his effects + +<p>Gardens of simples where, to what end + +<p>Gardens for pleasure + +<p>General toleration of religion, by whom permitted, and why + +<p>Gentry, whence it came first; base without means; vices +accompanying it; true gentry, whence; gentry commended + +<p>Geography commended + +<p>Geometry, arithmetic, algebra, commended + +<p>Gesture cause of love-melancholy + +<p>Gifts and promises of great force amongst lovers + +<p>God's just judgment cause of melancholy; sole cause sometimes + +<p>Gold good against melancholy; a most beautiful object + +<p>Good counsel a charm to melancholy; good counsel for lovesick +persons; against melancholy itself; for such as are jealous + +<p>Great men most part dishonest + +<p>Gristle what + +<p>Guts described + +<p>H. + +<p>Hand and paps how forcible in love-melancholy + +<p>Hard usage a cause of jealousy + +<p>Hatred cause of melancholy + +<p>Hawking and hunting why good + +<p>Head melancholy's causes; symptoms; its cure + +<p>Hearing, what + +<p>Heat immoderate, cause of melancholy + +<p>Health a treasure + +<p>Heavens penetrable; infinitely swift + +<p>Hell where + +<p>Hellebore, white and black, purgers of melancholy; black, its +virtues and history + +<p>Help from friends against melancholy + +<p>Hemorrhage cause of melancholy + +<p>Hemorrhoids stopped cause of melancholy + +<p>Herbs causing melancholy; curing melancholy + +<p>Hereditary diseases + +<p>Heretics their conditions; their symptoms + +<p>Heroical love's pedigree, power, extent; definition, part +affected; tyranny + +<p>Hippocrates' jealousy + +<p>Honest objects of love + +<p>Hope a cure of misery; its benefits + +<p>Hope and fear, the Devil's main engines to entrap the world + +<p>Hops good against melancholy + +<p>Horseleeches how and when used in melancholy + +<p>Hot countries apt and prone to jealousy + +<p>How oft 'tis fit to eat in a day + +<p>How to resist passions + +<p>How men fall in love + +<p>Humours, what they are + +<p>Hydrophobia described + +<p>Hypochondriacal melancholy; its causes inward, outward; +symptom; cure of it + +<p>Hypochondries misaffected, causes + +<p>Hypocrites described + +<p>I. + +<p>Idleness a main cause of melancholy; of love-melancholy; of +jealousy + +<p>Ignorance the mother of devotion + +<p>Ignorance commended + +<p>Ignorant persons still circumvented + +<p>Imagination what; its force and effects + +<p>Imagination of the mother affects her infant + +<p>Immaterial melancholy + +<p>Immortality of the soul proved; impugned by whom + +<p>Impediments of lovers + +<p>Importunity and opportunity cause of love-melancholy; of +jealousy + +<p>Imprisonment cause of melancholy + +<p>Impostures of devils; of politicians; of priests + +<p>Impotency a cause of jealousy + +<p>Impulsive cause of man's misery + +<p><i>Incubi</i> and <i>succubi</i> + +<p>Inconstancy of lovers + +<p>Inconstancy a sign of melancholy + +<p>Infirmities of body and mind, what grievances they cause + +<p>Injuries and abuses rectified + +<p>Instrumental causes of diseases + +<p>Instrumental cause of man's misery + +<p>Interpreters of dreams + +<p>Inundation's fury + +<p>Inventions resulting from love + +<p>Inward causes of melancholy + +<p>Inward senses described + +<p>Issues when used in melancholy + +<p>J. + +<p>Jealousy a symptom of melancholy; defined, described; of +princes; of brute beasts; causes of it; symptoms of it; prognostics; cure of it + +<p>Jests how and when to be used + +<p>Jews' religious symptoms + +<p>Joy in excess cause of melancholy + +<p>K. + +<p>Kings and princes' discontents + +<p>Kissing a main cause of love-melancholy; a symptom of love-melancholy + +<p>L. + +<p>Labour, business, cure of love-melancholy; <i>Lapis Armenus</i>, its virtues against melancholy + +<p>Lascivious meats to be avoided + +<p>Laughter, its effects + +<p>Laurel a purge for melancholy + +<p>Laws against adultery + +<p>Leo Decimus the pope's scoffing tricks + +<p>Lewellyn prince of Wales, his submission + +<p><i>Leucata petra</i> the cure of lovesick persons + +<p>Liberty of princes and great men, how abused + +<p>Libraries commended + +<p>Liver its site; cause of melancholy distempers, if hot or cold + +<p>Loss of liberty, servitude, imprisonment, cause of melancholy + +<p>Losses in general how they offend; cause of despair; +how eased + +<p>Love of gaming and pleasures immoderate, cause of melancholy + +<p>Love of learning, overmuch study, cause of melancholy + +<p>Love's beginning, object, definition, division; love made the +world; love's power; in vegetables; in sensible +creatures; love's power in devils and spirits; in men; +love a disease; a fire; love's passions; phrases of +lovers; their vain wishes and attempts; lovers impudent; courageous; wise, valiant, free; neat in apparel; +poets, musicians, dancers; love's effects; love lost revived +by sight; love cannot be compelled + +<p>Love and hate symptoms of religious melancholy + +<p>Lycanthropia described + +<p>M. + +<p>Madness described; the extent of melancholy; a symptom and +effect of love-melancholy + +<p>Made dishes cause melancholy + +<p>Magicians how they cause melancholy; how they cure it + +<p>Mahometans their symptoms + +<p>Maids', nuns', and widows' melancholy + +<p>Man's excellency, misery + +<p>Man the greatest enemy to man + +<p>Many means to divert lovers; to cure them + +<p>Marriage if unfortunate cause of melancholy; best cure of +love-melancholy; marriage helps; miseries; benefits and +commendation + +<p>Mathematical studies commended + +<p>Medicines select for melancholy; against wind and costiveness; for love-melancholy + +<p>Melancholy in disposition, melancholy equivocations; definition, +name, difference; part and parties affected in melancholy, it's +affection; matter; species or kinds of melancholy; +melancholy an hereditary disease; meats causing it, &c.; +antecedent causes; particular parts; symptoms of it; +they are passionate above measure; humorous; melancholy, +adust symptoms; mixed symptoms of melancholy with other diseases; melancholy, a cause of jealousy; of despair; melancholy +men why witty; why so apt to laugh, weep, sweat, blush; why +they see visions, hear strange noises; why they speak untaught +languages, prophesy, &c. Memory his seat + +<p><i>Menstruus concubitus causa melanc.</i> + +<p>Men seduced by spirits in the night + +<p>Metempsychosis + +<p>Metals, minerals for melancholy + +<p>Meteors strange, how caused + +<p>Metoposcopy foreshowing melancholy + +<p>Milk a melancholy meat + +<p>Mind how it works on the body + +<p>Minerals good against melancholy + +<p>Ministers how they cause despair + +<p>Mirach, mesentery, matrix, mesaraic veins, causes of melancholy + +<p>Mirabolanes purgers of melancholy + +<p>Mirth and mercy company excellent against melancholy; their +abuses + +<p>Miseries of man; how they cause melancholy; common miseries; miseries of both sorts; no man free, miseries' effects in us; sent for our good; miseries of students and scholars + +<p>Mitigations of melancholy + +<p>Money's prerogatives; allurement + +<p>Moon inhabited; moon in love + +<p>Mother how cause of melancholy + +<p>Moving faculty described + +<p>Music a present remedy for melancholy; its effects; a symptom of lovers; causes of love-melancholy + +<p>N. + +<p>Nakedness of parts a cause of love-melancholy; cure of +love-melancholy + +<p>Narrow streets where in use + +<p>Natural melancholy signs + +<p>Natural signs of love-melancholy + +<p>Necessity to what it enforceth + +<p>Neglect and contempt, best cures of jealousy + +<p>Nemesis or punishment comes after + +<p>Nerves what + +<p>News most welcome + +<p>Nobility censured + +<p>Non-necessary causes of melancholy + +<p>Nuns' melancholy + +<p>Nurse, how cause of melancholy + +<p>O. + +<p>Objects causing melancholy to be removed + +<p>Obstacles and hindrances of lovers + +<p>Occasions to be avoided in love-melancholy + +<p>Odoraments to smell to for melancholy + +<p>Ointments, for melancholy + +<p>Ointments riotously used + +<p>Old folks apt to be jealous + +<p>Old folks' incontinency taxed + +<p>Old age a cause of melancholy; old men's sons often melancholy + +<p>One love drives out another + +<p>Opinions of or concerning the soul + +<p>Oppression's effects + +<p>Opportunity and importunity causes of love-melancholy + +<p>Organical parts + +<p>Overmuch joy, pride, praise, how causes of melancholy + +<p>P. + +<p>Palaces + +<p>Paleness and leanness, symptoms of love-melancholy + +<p>Papists' religious symptoms + +<p>Paracelsus' defence of minerals + +<p>Parents, how they wrong their children; how they cause melancholy +by propagation; how by remissness and indulgence + +<p>Paraenetical discourse to such as are troubled in mind + +<p>Particular parts distempered, how they cause melancholy + +<p>Parties affected in religious melancholy + +<p>Passions and perturbations causes of melancholy; how they work on +the body; their divisions; how rectified and eased + +<p>Passions of lovers + +<p>Patience a cure of misery + +<p>Patient, his conditions that would be cured; patience, +confidence, liberality, not to practise on himself; what he must +do himself; reveal his grief to a friend + +<p>Pennyroyal good against melancholy + +<p>Perjury of lovers + +<p>Persuasion a means to cure love-melancholy; other melancholy + +<p>Phantasy, what + +<p>Philippus Bonus, how he used a country fellow + +<p>Q. + +<p>Quantity of diet cause; cure of melancholy + +<p>R. + +<p>Rational soul + +<p>Reading Scriptures good against melancholy + +<p>Recreations good against melancholy + +<p>Redness of the face helped + +<p>Regions of the belly + +<p>Relation or hearing a cause of love-melancholy + +<p>Religious melancholy a distinct species its object; causes +of it; symptoms; prognostics; cure; religious +policy, by whom + +<p>Repentance, its effects + +<p>Retention and evacuation causes of melancholy; rectified to the +cure + +<p>Rich men's discontents and miseries; their prerogatives + +<p>Riot in apparel, excess of it, a great cause of love-melancholy + +<p>Rivers in love + +<p>Rivals and co-rivals + +<p>Roots censured + +<p>Rose cross-men's or Rosicrucian's promises + +<p>Philosophers censured; their errors + +<p>Philters cause of love-melancholy; how they cure melancholy + +<p>Phlebotomy cause of melancholy; how to be used, when, in +melancholy; in head melancholy + +<p>Phlegmatic melancholy signs + +<p>Phrenzy's description + +<p>Physician's miseries; his qualities if he be good + +<p>Physic censured; commended; when to be used + +<p>Physiognomical signs of melancholy + +<p>Pictures good against melancholy; cause of love-melancholy + +<p>Plague's effects + +<p>Planets inhabited + +<p>Plays more famous + +<p>Pleasant palaces and gardens + +<p>Pleasant objects of love + +<p>Pleasing tone and voice a cause of love-melancholy + +<p>Poetical cures of love-melancholy + +<p>Poets why poor + +<p>Poetry a symptom of lovers + +<p>Politician's pranks + +<p>Poor men's miseries; their happiness; they are dear to God + +<p>Pope Leo Decimus, his scoffing + +<p>Pork a melancholy meat + +<p>Possession of devils + +<p>Poverty and want causes of melancholy, their effects; no such +misery to be poor + +<p>Power of spirits + +<p>Predestination misconstrued, a cause of despair + +<p>Preparatives and purgers for melancholy + +<p>Precedency, what stirs it causeth + +<p>Precious stones, metals, altering melancholy + +<p>Preventions to the cure of jealousy + +<p>Pride and praise causes of melancholy + +<p>Priests, how they cause religious melancholy + +<p>Princes' discontents + +<p>Prodigals, their miseries; bankrupts and spendthrifts, how +punished + +<p>Profitable objects of love + +<p>Progress of love-melancholy exemplified + +<p>Prognostics or events of love-melancholy; of despair; of +jealousy; of melancholy + +<p>Prospect good against melancholy + +<p>Prosperity a cause of misery + +<p>Protestations and deceitful promises of lovers + +<p>Pseudoprophets, their pranks; their symptoms + +<p>Pulse, peas, beans, cause of melancholy + +<p>Pulse of melancholy men, how it is affected + +<p>Pulse a sign of love-melancholy + +<p>Purgers and preparatives to head melancholy + +<p>Purging simples upward; downward + +<p>Purging, how cause of melancholy + +<p>S. + +<p>Saints' aid rejected in melancholy + +<p>Salads censured + +<p>Sanguine melancholy signs + +<p>Scholars' miseries + +<p>Scilla or sea-onion, a purger of melancholy + +<p>Scipio's continency + +<p>Scoffs, calumnies, bitter jests, how they cause melancholy; their +antidote + +<p>Scorzonera, good against melancholy + +<p>Scripture misconstrued, cause of religious melancholy; cure of +melancholy + +<p>Seasick, good physic for melancholy + +<p>Self-love cause of melancholy, his effects + +<p>Sensible soul and its parts + +<p>Senses, why and how deluded in melancholy + +<p>Sentences selected out of humane authors + +<p>Servitude cause of melancholy; and imprisonment eased + +<p>Several men's delights and recreations + +<p>Severe tutors and guardians causes of melancholy + +<p>Shame and disgrace how causes of melancholy, their effects + +<p>Sickness for our good + +<p>Sighs and tears symptoms of love-melancholy + +<p>Sight a principal cause of love-melancholy + +<p>Signs of honest love + +<p>Similar parts of the body + +<p>Simples censured proper to melancholy: fit to be known; +purging melancholy upward; downward, purging simples + +<p>Singing a symptom of lovers; cause of love-melancholy + +<p>Sin the impulsive cause of man's misery + +<p>Single life and virginity commended; their prerogatives + +<p>Slavery of lovers + +<p>Sleep and waking causes of melancholy; by what means procured, helped + +<p>Small bodies have greatest wits + +<p>Smelling what + +<p>Smiling a cause of love-melancholy + +<p>Sodomy + +<p>Soldiers most part lascivious + +<p>Solitariness cause of melancholy; coact, voluntary, how good; +sign of melancholy + +<p>Sorrow its effect; a cause of melancholy; a symptom of +melancholy; eased by counsel + +<p>Soul defined, its faculties; <i>ex traduceations</i>, as some hold + +<p>Spices how causes of melancholy + +<p>Spirits and devils, their nature; orders; kinds; power, &c. + +<p>Spleen its site; how misaffected cause of melancholy + +<p>Sports + +<p>Spots in the sun + +<p>Spruceness a symptom of lovers + +<p>Stars, how causes or signs of melancholy; of love-melancholy; of jealousy + +<p>Stepmother, her mischiefs + +<p>Stews, why allowed + +<p>Stomach distempered a cause of melancholy + +<p>Stones like birds, beasts, fishes, &c. + +<p>Strange nurses, when best + +<p>Streets narrow + +<p>Study overmuch cause of melancholy; why and how; study good +against melancholy + +<p>Subterranean devils + +<p>Supernatural causes of melancholy + +<p>Superstitious effects, symptoms; how it domineers + +<p>Surfeiting and drunkenness taxed + +<p>Suspicion and jealousy symptoms of melancholy; how caused + +<p>Swallows, cuckoos, &c., where are they in winter + +<p>Sweet tunes and singing causes of love-melancholy + +<p>Symptoms or signs of melancholy in the body; mind; from stars, +members; from education, custom, continuance of time, mixed with other +diseases; symptoms of head melancholy; of hypochondriacal +melancholy; of the whole body; symptoms of nuns', maids', widows' +melancholy; immediate causes of melancholy symptoms; symptoms of +love-melancholy; symptoms of a lover pleased; dejected; +Symptoms of jealousy; of religious melancholy; of despair + +<p>Synteresis + +<p>Syrups + +<p>T. + +<p>Tale of a prebend + +<p>Tarantula's stinging effects + +<p>Taste what + +<p>Temperament a cause of love-melancholy + +<p>Tempestuous air, dark and fuliginous, how cause of melancholy + +<p>Terrestrial devils + +<p>Terrors and affrights cause melancholy + +<p>Theologasters censured + +<p>The best cure of love-melancholy is to let them, have their desire + +<p>Tobacco approved, censured + +<p>Toleration, religious + +<p>Torments of love + +<p>Transmigration of souls + +<p>Travelling commended, good against melancholy; for love-melancholy especially + +<p>Tutors cause melancholy + +<p>U. + +<p>Uncharitable men described + +<p>Understanding defined, divided + +<p>Unfortunate marriages' effects + +<p>Unkind friends cause melancholy + +<p>Unlawful cures of melancholy rejected + +<p>Upstarts censured, their symptoms + +<p>Urine of melancholy persons + +<p><i>Uxorii</i> + +<p>V. + +<p>Vainglory described a cause of melancholy + +<p>Valour and courage caused by love + +<p>Variation of the compass, where + +<p>Variety of meats and dishes cause melancholy + +<p>Variety of mistresses and objects a cure of melancholy + +<p>Variety of weather, air, manners, countries, whence, &c. + +<p>Variety of places, change of air, good against melancholy + +<p>Vegetal soul and its faculties + +<p>Vegetal creatures in love + +<p>Veins described + +<p>Venus rectified + +<p>Venery a cause of melancholy + +<p>Venison a melancholy meat + +<p>Vices of women + +<p>Violent misery continues not + +<p>Violent death, event of love-melancholy; prognostic of despair; by some defended; how to be censured + +<p>Virginity, by what signs to be known; commended + +<p>Virtue and vice, principal habits of the will + +<p><i>Vitex</i> or <i>agnus castus</i> good against love-melancholy + +<p>W. + +<p>Waking cause of melancholy; a symptom; cured + +<p>Walking, shooting, swimming, &c. good against melancholy + +</div> + +<div id="notes"> +<h2>Notes</h2> + +<div class="note"><a name="note1">1</a>. His elder brother was William Burton, the Leicestershire antiquary, born 24th August, 1575, educated at Sutton Coldfield, admitted commoner, or gentleman commoner, of Brazen Nose College, 1591; at the Inner Temple, 20th May, 1593; B. A. 22d June, 1594; and afterwards a barrister and reporter in the Court of Common Pleas. “But his natural genius,” says Wood, “leading him to the studies of heraldry, genealogies, and antiquities, he became excellent in those obscure and intricate matters; and look upon him as a gentleman, was accounted, by all that knew him, to be the best of his time for those studies, as may appear by his 'Description of Leicestershire.'” His weak constitution not permitting him to follow business, he retired into the country, and his greatest work, “The Description of Leicestershire,” was published in folio, 1623. He died at Falde, after suffering much in the civil war, 6th April, 1645, and was buried in the parish church belonging thereto, called Hanbury.</div> + +<div class="note"><a name="note2">2</a>. This is Wood's account. His will says, Nuneaton; but a passage in this work [see fol. 304,] mentions Sutton Coldfield; probably he may have been at both schools.</div> + +<div class="note"><a name="note3">3</a>. So in the Register.</div> + +<div class="note"><a name="note4">4</a>. So in the Register.</div> + +<div class="note"><a name="note5">5</a>. Originating, perhaps, in a note, p. 448, 6th edit. (p. 455 of the present), in which a book is quoted as having been “printed at Paris 1624, <i>seven</i> years after Burton's first edition.” As, however, the editions after that of 1621, are regularly marked in succession to the eighth, printed in 1676, there seems very little reason to doubt that, in the note above alluded to, either 1624 has been a misprint for 1628, or <i>seven</i> years for <i>three</i> years. The numerous typographical errata in other parts of the work strongly aid this latter supposition.</div> + +<div class="note"><a name="note6">6</a>. Haec comice dicta cave ne male capias.</div> + +<div class="note"><a name="note7">7</a>. Seneca in ludo in mortem Claudii Caesaris.</div> + +<div class="note"><a name="note8">8</a>. Lib. de Curiositate.</div> + +<div class="note"><a name="note9">9</a>. Modo haec tibi usui sint, quemvis auctorem fingito. Wecker.</div> + +<div class="note"><a name="note10">10</a>. Lib. 10, c. 12. Multa a male feriatis in Democriti nomine commenta data, nobilitatis, auctoritatisque ejus perfugio utentibus.</div> + +<div class="note"><a name="note11">11</a>. Martialis. lib. 10, epigr. 14.</div> + +<div class="note"><a name="note12">12</a>. Juv. sat. 1.</div> + +<div class="note"><a name="note13">13</a>. Auth. Pet. Besseo edit. Coloniae, 1616.</div> + +<div class="note"><a name="note14">14</a>. Hip. Epist. Dameget.</div> + +<div class="note"><a name="note15">15</a>. Laert. lib 9.</div> + +<div class="note"><a name="note16">16</a>. Hortulo sibi cellulam seligens, ibique seipsum includens, vixit solitarius.</div> + +<div class="note"><a name="note17">17</a>. Floruit Olympiade 80; 700 annis post Troiam.</div> + +<div class="note"><a name="note18">18</a>. Diacos. quod cunctis operibus facile excellit. Laert.</div> + +<div class="note"><a name="note19">19</a>. Col. lib. 1. c. 1.</div> + +<div class="note"><a name="note20">20</a>. Const. lib. de agric. passim.</div> + +<div class="note"><a name="note21">21</a>. Volucrum voces et linguas intelligere se dicit Abderitans Ep. Hip.</div> + +<div class="note"><a name="note22">22</a>. Sabellicus exempl., lib. 10. Oculis se privavit, ut melius contemplationi operam daret, sublimi vir ingenio, profundae cogitationis, &c.</div> + +<div class="note"><a name="note23">23</a>. Naturalia, moralia, mathematica, liberales disciplinas, artiumque omnium peritiam callebat.</div> + +<div class="note"><a name="note24">24</a>. Nothing in nature's power to contrive of which he has not written.</div> + +<div class="note"><a name="note25">25</a>. Veni Athenas, et nemo me novit.</div> + +<div class="note"><a name="note26">26</a>. Idem contemptui et admirationi habitus.</div> + +<div class="note"><a name="note27">27</a>. Solebat ad portam ambulare, et inde, &c. Hip. Ep. Dameg.</div> + +<div class="note"><a name="note28">28</a>. Perpetuorisu pulmonem agitare solebat Democritus. Juv. Sat. 7.</div> + +<div class="note"><a name="note29">29</a>. Non sum dignus praestare matella. Mart.</div> + +<div class="note"><a name="note30">30</a>. Christ Church in Oxford.</div> + +<div class="note"><a name="note31">31</a>. Praefat. Hist.</div> + +<div class="note"><a name="note32">32</a>. Keeper of our college library, lately revived by Otho Nicolson, Esquire.</div> + +<div class="note"><a name="note33">33</a>. Scaliger.</div> + +<div class="note"><a name="note34">34</a>. Somebody in everything, nobody in each thing.</div> + +<div class="note"><a name="note35">35</a>. In Theat.</div> + +<div class="note"><a name="note36">36</a>. Phil. Stoic. li. diff. 8. Dogma cupidis et curiosis ingeniis imprimendum, ut sit talis qui nulli rei serviat, aut exacte unum aliquid elaboret, alia negligens, ut artifices, &c.</div> + +<div class="note"><a name="note37">37</a>. Delibare gratum de quocunque cibo, et pittisare de quocunque dolio jucundum.</div> + +<div class="note"><a name="note38">38</a>. Essays, lib. 3.</div> + +<div class="note"><a name="note39">39</a>. He that is everywhere is nowhere.</div> + +<div class="note"><a name="note40">40</a>. Praefat. bibliothec.</div> + +<div class="note"><a name="note41">41</a>. Ambo fortes et fortunati, Mars idem magisterii dominus juxta primam Leovitii regulam.</div> + +<div class="note"><a name="note42">42</a>. Hensius.</div> + +<div class="note"><a name="note43">43</a>. Calide ambientes, solicite litigantes, aut misere excidentes, voces, strepitum contentiones, &c.</div> + +<div class="note"><a name="note44">44</a>. Cyp. ad Donat. Unice securus, ne excidam in foro, aut in mari Indico bonis eluam, de dote filiae, patrimonio filii non sum solicitus.</div> + +<div class="note"><a name="note45">45</a>. Not so sagacious an observer as simple a narrator.</div> + +<div class="note"><a name="note46">46</a>. Hor. Ep. lib. 1. xix., 20.</div> + +<div class="note"><a name="note47">47</a>. Per. A laughter with a petulant spleen.</div> + +<div class="note"><a name="note48">48</a>. Hor. lib. 1, sat. 9.</div> + +<div class="note"><a name="note49">49</a>. Secundum moenia locus erat frondosis populis opacus, vitibusque sponte natis, tenuis prope aqua defluebat, placide murmurans, ubi sedile et domus Democriti conspiciebatur.</div> + +<div class="note"><a name="note50">50</a>. Ipse composite considebat, super genua volumen habens, et utrinque alia patentia parata, dissectaque animalia cumulatim strata, quorum viscera rimabatur.</div> + +<div class="note"><a name="note51">51</a>. Cum mundus extra se sit, et mente captus sit, et nesciat se languere, ut medelam adhibeat.</div> + +<div class="note"><a name="note52">52</a>. Scaliger, Ep. ad Patisonem. Nihil magis lectorem invitat quam in opinatum argilinentum, neque vendibilior merx est quam petulans liber.</div> + +<div class="note"><a name="note53">53</a>. Lib. xx. c. 11. Miras sequuntur inscriptionum festivitates.</div> + +<div class="note"><a name="note54">54</a>. Praefat. Nat. Hist. Patri obstetricem parturienti filiae accersenti moram injicere possunt.</div> + +<div class="note"><a name="note55">55</a>. Anatomy of Popery, Anatomy of immortality, Angelus salas, Anatomy of Antimony, &c.</div> + +<div class="note"><a name="note56">56</a>. Cont. l. 4, c. 9. Non est cura melior quam labor.</div> + +<div class="note"><a name="note57">57</a>. Hor. De Arte Poet.</div> + +<div class="note"><a name="note58">58</a>. Non quod de novo quid addere, aut a veteribus praetermissum, sed propriae exercitationis causa.</div> + +<div class="note"><a name="note59">59</a>. Qui novit, neque id quod sentit exprimit, perinde est ac si nesciret.</div> + +<div class="note"><a name="note60">60</a>. Jovius Praef. Hist.</div> + +<div class="note"><a name="note61">61</a>. Erasmus.</div> + +<div class="note"><a name="note62">62</a>. Otium otio dolorem dolore sum solatus.</div> + +<div class="note"><a name="note63">63</a>. Observat. l. 1.</div> + +<div class="note"><a name="note64">64</a>. M. Joh. Rous, our Protobib. Oxon. M. Hopper, M. Guthridge, &c.</div> + +<div class="note"><a name="note65">65</a>. Quae illi audire et legere solent, eorum partim vidi egomet, alia gessi, quae illi literis, ego militando didici, nunc vos existimate facta an dicta pluris sint.</div> + +<div class="note"><a name="note66">66</a>. Dido Virg. “Taught by that Power that pities me, I learn to pity them.”</div> + +<div class="note"><a name="note67">67</a>. Camden, Ipsa elephantiasi correpta elephantiasis hospicium construxit.</div> + +<div class="note"><a name="note68">68</a>. Iliada post Homerum.</div> + +<div class="note"><a name="note69">69</a>. Nihil praetermissum quod a quovis dici possit.</div> + +<div class="note"><a name="note70">70</a>. Martialis.</div> + +<div class="note"><a name="note71">71</a>. Magis impium mortuorum lucubrationes, quam vestes furari.</div> + +<div class="note"><a name="note72">72</a>. Eccl. ult.</div> + +<div class="note"><a name="note73">73</a>. Libros Eunuchi gignunt, steriles pariunt.</div> + +<div class="note"><a name="note74">74</a>. D. King praefat. lect. Jonas, the late right reverend Lord B. of London.</div> + +<div class="note"><a name="note75">75</a>. Homines famelici gloriae ad ostentationem eruditionis undique congerunt. Buchananus.</div> + +<div class="note"><a name="note76">76</a>. Effacinati etiam laudis amore, &c. Justus Baronius.</div> + +<div class="note"><a name="note77">77</a>. Ex ruinis alienae existimationis sibi gradum ad famam struunt.</div> + +<div class="note"><a name="note78">78</a>. Exercit. 288.</div> + +<div class="note"><a name="note79">79</a>. Omnes sibi famam quaerunt et quovis modo in orbem spargi contendunt, ut novae alicujus rei habeantur auctores. Praef. biblioth.</div> + +<div class="note"><a name="note80">80</a>. Praefat. hist.</div> + +<div class="note"><a name="note81">81</a>. Plautus.</div> + +<div class="note"><a name="note82">82</a>. E Democriti puteo.</div> + +<div class="note"><a name="note83">83</a>. Non tam refertae bibliothecae quam cloacae.</div> + +<div class="note"><a name="note84">84</a>. Et quicquid cartis amicitur ineptis.</div> + +<div class="note"><a name="note85">85</a>. Epist. ad Petas. in regno Franciae omnibus scribendi datur libertas, paucis facultas.</div> + +<div class="note"><a name="note86">86</a>. Olim literae ob homines in precio, nunc sordent ob homines.</div> + +<div class="note"><a name="note87">87</a>. Ans. pac.</div> + +<div class="note"><a name="note88">88</a>. Inter tot mille volumina vix unus a cujus lectione quis melior evadat, immo potius non pejor.</div> + +<div class="note"><a name="note89">89</a>. Palingenius. What does any one, who reads such works, learn or know but dreams and trifling things.</div> + +<div class="note"><a name="note90">90</a>. Lib. 5. de Sap.</div> + +<div class="note"><a name="note91">91</a>. Sterile oportet esse ingenium quod in hoc scripturientum pruritus, &c.</div> + +<div class="note"><a name="note92">92</a>. Cardan, praef. ad Consol.</div> + +<div class="note"><a name="note93">93</a>. Hor. lib. 1, sat. 4.</div> + +<div class="note"><a name="note94">94</a>. Epist. lib. 1. Magnum poetarum proventum annus hic attulit, mense Aprili nullus fere dies quo non aliquis recitavit.</div> + +<div class="note"><a name="note95">95</a>. Idem.</div> + +<div class="note"><a name="note96">96</a>. Principibus et doctoribus deliberandum relinquo, ut arguantur auctorum furta et milies repetita tollantur, et temere scribendi libido coerceatur, aliter in infinitum progressura.</div> + +<div class="note"><a name="note97">97</a>. Onerabuntur ingenia, nemo legendis sufficit.</div> + +<div class="note"><a name="note98">98</a>. Libris obraimur, oculi legendo, manus volitando dolent. Fam. Strada Momo. Lucretius.</div> + +<div class="note"><a name="note99">99</a>. Quicquid ubique bene dictum facio meum, et illud nunc meis ad compendium, nunc ad fidem et auctoritatem alienis exprimo verbis, omnes auctores meos clientes esse arbitror, &c. Sarisburiensis ad Polycrat. prol.</div> + +<div class="note"><a name="note100">100</a>. In Epitaph. Nep. illud Cyp. hoc Lact. illud Hilar. est, ita Victorinus, in hunc modum loquutus est Arnobius, &c.</div> + +<div class="note"><a name="note101">101</a>. Praef. ad Syntax. med.</div> + +<div class="note"><a name="note102">102</a>. Until a later age and a happier lot produce something more truly grand.</div> + +<div class="note"><a name="note103">103</a>. In Luc. 10. tom. 2. Pigmei Gigantum humeris impositi plusquam ipsi Gigantes vident.</div> + +<div class="note"><a name="note104">104</a>. Nec aranearum textus ideo melior quia ex se fila gignuntur, nec noster ideo vilior, quia ex alienis libamus ut apes. Lipsius adversus dialogist.</div> + +<div class="note"><a name="note105">105</a>. Uno absurdo dato mille sequuntur.</div> + +<div class="note"><a name="note106">106</a>. Non dubito multos lectores hic fore stultos.</div> + +<div class="note"><a name="note107">107</a>. Martial, 13, 2.</div> + +<div class="note"><a name="note108">108</a>. Ut venatores feram e vestigio impresso, virum scriptiuncula. Lips.</div> + +<div class="note"><a name="note109">109</a>. Hor.</div> + +<div class="note"><a name="note110">110</a>. Hor.</div> + +<div class="note"><a name="note111">111</a>. Antwerp. fol. 1607.</div> + +<div class="note"><a name="note112">112</a>. Muretus.</div> + +<div class="note"><a name="note113">113</a>. Lipsius.</div> + +<div class="note"><a name="note114">114</a>. Hor.</div> + +<div class="note"><a name="note115">115</a>. Fieri non potest, ut quod quisque cogitat, dicat unus. Muretus.</div> + +<div class="note"><a name="note116">116</a>. Lib. 1. de ord., cap. 11.</div> + +<div class="note"><a name="note117">117</a>. Erasmus.</div> + +<div class="note"><a name="note118">118</a>. Annal. Tom. 3. ad annum 360. Est porcus ille qui sacerdotem ex amplitudine redituum sordide demeritur.</div> + +<div class="note"><a name="note119">119</a>. Erasm. dial.</div> + +<div class="note"><a name="note120">120</a>. Epist. lib. 6. Cujusque ingenium non statim emergit, nisi materiae fautor, occasio, commendatorque contingat.</div> + +<div class="note"><a name="note121">121</a>. Praef. hist.</div> + +<div class="note"><a name="note122">122</a>. Laudari a laudato laus est.</div> + +<div class="note"><a name="note123">123</a>. Vit. Persii.</div> + +<div class="note"><a name="note124">124</a>. Minuit praesentia famam.</div> + +<div class="note"><a name="note125">125</a>. Lipsius Judic. de Seneca.</div> + +<div class="note"><a name="note126">126</a>. Lib. 10. Plurirmum studii, multam rerum cognitionem, omnem studiorum materiam, &c. multa in eo probanda, multa admiranda.</div> + +<div class="note"><a name="note127">127</a>. Suet. Arena sine calce.</div> + +<div class="note"><a name="note128">128</a>. Introduct. ad Sen.</div> + +<div class="note"><a name="note129">129</a>. Judic. de Sen. Vix aliquis tam absolutus, ut alteri per omnia satisfaciat, nisi longa temporis praescripto, semota judicandi libertate, religione quidam animos occuparis.</div> + +<div class="note"><a name="note130">130</a>. Hor. Ep. 1, lib. 19.</div> + +<div class="note"><a name="note131">131</a>. Aeque turpe frigide laudari ac insectanter vituperari. Phavorinus A. Gel. lib. 19, cap. 2.</div> + +<div class="note"><a name="note132">132</a>. Ovid, trist. 11. eleg 6.</div> + +<div class="note"><a name="note133">133</a>. Juven. sat. 5.</div> + +<div class="note"><a name="note134">134</a>. Aut artis inscii aut quaestui magis quam literis student. hab. Cantab. et Lond. Excus. 1976.</div> + +<div class="note"><a name="note135">135</a>. Ovid. de pont. Eleg. l. 6.</div> + +<div class="note"><a name="note136">136</a>. Hor.</div> + +<div class="note"><a name="note137">137</a>. Tom. 3. Philopseud. accepto pessulo, quum carmen quoddam dixisset, effecit ut ambularet, aquam hauriret, urnam pararet, &c.</div> + +<div class="note"><a name="note138">138</a>. Eusebius, eccles. hist. lib. 6.</div> + +<div class="note"><a name="note139">139</a>. Stans pede in uno, as he made verses.</div> + +<div class="note"><a name="note140">140</a>. Virg.</div> + +<div class="note"><a name="note141">141</a>. Non eadem a summo expectes, minimoque poeta.</div> + +<div class="note"><a name="note142">142</a>. Stylus hic nullus, praeter parrhesiam.</div> + +<div class="note"><a name="note143">143</a>. Qui rebus se exercet, verba negligit, et qui callet artem dicendi, nullam disciplinam habet recognitam.</div> + +<div class="note"><a name="note144">144</a>. Palingenius. Words may be resplendent with ornament, but they contain no marrow within.</div> + +<div class="note"><a name="note145">145</a>. Cujuscunque orationem vides politam et sollicitam, scito animum in pusilis occupatum, in scriptis nil solidum. Epist. lib. 1. 21.</div> + +<div class="note"><a name="note146">146</a>. Philostratus, lib. 8. vit. Apol. Negligebat oratoriam facultatem, et penitus aspernabatur ejus professores, quod linguam duntaxat, non autem mentem redderent eruditiorem.</div> + +<div class="note"><a name="note147">147</a>. Hic enim, quod Seneca de Ponto, bos herbam, ciconia larisam, canis leporem, virgo florem legat.</div> + +<div class="note"><a name="note148">148</a>. Pet. Nannius not. in Hor.</div> + +<div class="note"><a name="note149">149</a>. Non hic colonus domicilium habeo, sed topiarii in morem, hinc inde florem vellico, ut canis Nilum lambens.</div> + +<div class="note"><a name="note150">150</a>. Supra bis mille notabiles errores Laurentii demonstravi, &c.</div> + +<div class="note"><a name="note151">151</a>. Philo de Con.</div> + +<div class="note"><a name="note152">152</a>. Virg.</div> + +<div class="note"><a name="note153">153</a>. Frambesarius, Sennertus, Ferandus, &c.</div> + +<div class="note"><a name="note154">154</a>. Ter. Adelph.</div> + +<div class="note"><a name="note155">155</a>. Heaut. Act 1. scen. 1.</div> + +<div class="note"><a name="note156">156</a>. Gellius. lib. 18, cap. 3.</div> + +<div class="note"><a name="note157">157</a>. Et inde catena quaedam fit, quae haeredes etiam ligat. Cardan. Hensius.</div> + +<div class="note"><a name="note158">158</a>. Malle se bellum cum magno principe gerere, quam cum uno ex fratrum mendicantium ordine.</div> + +<div class="note"><a name="note159">159</a>. Hor. epod. lib. od. 7.</div> + +<div class="note"><a name="note160">160</a>. Epist. 86, ad Casulam presb.</div> + +<div class="note"><a name="note161">161</a>. Lib. 12, cap. 1. Mutos nasci, et omni scientia egere satius fuisset, quam sic in propriam perniciem insanire.</div> + +<div class="note"><a name="note162">162</a>. But it would be better not to write, for silence is the safer course.</div> + +<div class="note"><a name="note163">163</a>. Infelix mortalitas inutilibus quaestionibus ac disceptationibus vitam traducimus, naturae principes thesauros, in quibus gravissimae morborum medicinae collocatae sunt, interim intactos relinquimus. Nec ipsi solum relinquimus, sed et allos prohibemus, impedimus, condemnamus, ludibriisque afficimus.</div> + +<div class="note"><a name="note164">164</a>. Quod in praxi minime fortunatus esset, medicinam reliquit, et ordinibus initiatus in Theologia postmodum scripsit. Gesner Bibliotheca.</div> + +<div class="note"><a name="note165">165</a>. P. Jovius.</div> + +<div class="note"><a name="note166">166</a>. M. W. Burton, preface to his description of Leicestershire, printed at London by W. Jaggard, for J. White, 1622.</div> + +<div class="note"><a name="note167">167</a>. In Hygiasticon, neque enim haec tractatio aliena videri debet a theologo, &c. agitur de morbo animae.</div> + +<div class="note"><a name="note168">168</a>. D. Clayton in comitiis, anno 1621.</div> + +<div class="note"><a name="note169">169</a>. Hor.</div> + +<div class="note"><a name="note170">170</a>. Lib. de pestil.</div> + +<div class="note"><a name="note171">171</a>. In Newark in Nottinghamshire. Cum duo edificasset castella, ad tollendam structionis invidiam, et expiandam maculam, duo instituit caenobia, et collegis relgiosis implevit.</div> + +<div class="note"><a name="note172">172</a>. Ferdinando de Quir. anno 1612. Amsterdami impress.</div> + +<div class="note"><a name="note173">173</a>. Praefat. ad Characteres: Spero enim (O Policles) libros nostros meliores inde futuros, quod istiusmodi memoriae mandata reliquerimus, ex preceptis et exemplis nostris ad vitam accommodatis, ut se inde corrigant.</div> + +<div class="note"><a name="note174">174</a>. Part 1. sect. 3.</div> + +<div class="note"><a name="note175">175</a>. praef. lectori.</div> + +<div class="note"><a name="note176">176</a>. Ep. 2. 1. 2. ad Donatum. Paulisper te crede subduci in ardui montis verticem celsiorem, speculare inde rerum jacentium facies, et oculis in diversa porrectis, fluctuantis mundi turbines intuere, jam simul aut ridebis aut misereberis, &c.</div> + +<div class="note"><a name="note177">177</a>. Controv. l. 2. cont. 7. et l. 6. cont.</div> + +<div class="note"><a name="note178">178</a>. Horatius.</div> + +<div class="note"><a name="note179">179</a>. Idem, Hor. l. 2. Satyra 3. Damasipus Stoicus probat omnes stultos insanire.</div> + +<div class="note"><a name="note180">180</a>. Tom. 2. sympos. lib. 5. c. 6. Animi affectiones, si diutius inhaereant, pravos generant habitus.</div> + +<div class="note"><a name="note181">181</a>. Lib. 28, cap. 1. Synt. art. mir. Morbus nihil est aliud quam dissolutio quaedam ac perturbatio foederis in corpore existentis, sicut et sanitas est consentientis bene corporis consummatio quaedam.</div> + +<div class="note"><a name="note182">182</a>. Lib. 9. Geogr. Plures olim gentes navigabant illuc sanitatis causa.</div> + +<div class="note"><a name="note183">183</a>. Eccles. i. 24.</div> + +<div class="note"><a name="note184">184</a>. Jure haereditario sapere jubentur. Euphormio Satyr.</div> + +<div class="note"><a name="note185">185</a>. Apud quos virtus, insania et furor esse dicitur.</div> + +<div class="note"><a name="note186">186</a>. Calcagninus Apol. omnes mirabantur, putantes illisam iri stultitiam. Sed praeter expectationem res evenit, Audax stultitia in eam irruit, &c. illa cedit irrisa, et plures hinc habet sectatores stultitia.</div> + +<div class="note"><a name="note187">187</a>. Non est respondendum stulto secundum stultitiam.</div> + +<div class="note"><a name="note188">188</a>. 2 Reg. 7.</div> + +<div class="note"><a name="note189">189</a>. Lib. 10. ep. 97.</div> + +<div class="note"><a name="note190">190</a>. Aug. ep. 178.</div> + +<div class="note"><a name="note191">191</a>. Quis nisi mentis inops, &c.</div> + +<div class="note"><a name="note192">192</a>. Quid insanius quam pro momentanea felicitate aeternis te mancipare suppliciis?</div> + +<div class="note"><a name="note193">193</a>. In fine Phaedonis. Hic finis fuit amici nostri o Eucrates, nostro quidem judicio omnium quos experti sumus optimi et apprime sapientissimi, et justissimi.</div> + +<div class="note"><a name="note194">194</a>. Xenop. l. 4. de dictis Socratis ad finem, talis fuit Socrates quem omnium optimum et felicissimum statuam.</div> + +<div class="note"><a name="note195">195</a>. Lib. 25. Platonis Convivio.</div> + +<div class="note"><a name="note196">196</a>. Lucretius.</div> + +<div class="note"><a name="note197">197</a>. Anaxagoras olim mens dictus ab antiquis.</div> + +<div class="note"><a name="note198">198</a>. Regula naturae, naturae miraculum, ipsa eruditio daemonium hominis, sol scientiarum, mare, sophia, antistes literarum et sapientiae, ut Scioppius olim de Scal, et Heinsius. Aquila In nubibus Imperator literatorum, columen literarum, abyssus eruditionis, ocellus Europae, Scaliger.</div> + +<div class="note"><a name="note199">199</a>. Lib. 3. de sap c. 17. et 20. omnes Philosophi, aut stulti, aut insani; nulla anus nullus aeger ineptius deliravit.</div> + +<div class="note"><a name="note200">200</a>. Democritus a Leucippo doctus, haeridatem stultitiae reliquit Epic.</div> + +<div class="note"><a name="note201">201</a>. Hor. car. lib. 1. od. 34. 1. epicur.</div> + +<div class="note"><a name="note202">202</a>. Nihil interest inter hos et bestias nisi quod loquantur. de sa. l. 26. c. 8.</div> + +<div class="note"><a name="note203">203</a>. Cap. de virt.</div> + +<div class="note"><a name="note204">204</a>. Neb. et Ranis.</div> + +<div class="note"><a name="note205">205</a>. Omnium disciplinarum ignarus.</div> + +<div class="note"><a name="note206">206</a>. Omnium disciplinarum ignarus.</div> + +<div class="note"><a name="note207">207</a>. Pulchrorum adolescentum causa frequentur gymnasium, obibat, &c.</div> + +<div class="note"><a name="note208">208</a>. Seneca. Seis rotunda metiri, sed non tuum animum.</div> + +<div class="note"><a name="note209">209</a>. Ab uberibus sapientia lactati caecutire non possunt.</div> + +<div class="note"><a name="note210">210</a>. Cor Xenodoti et jecur Cratetis.</div> + +<div class="note"><a name="note211">211</a>. Lib. de nat. boni.</div> + +<div class="note"><a name="note212">212</a>. Hic profundissimae Sophiae fodinae.</div> + +<div class="note"><a name="note213">213</a>. Panegyr. Trajano omnes actiones exprobrare stultitiam videntur.</div> + +<div class="note"><a name="note214">214</a>. Ser. 4. in domi Pal. Mundus qui ob antiquitatem deberet esse sapiens, semper stultizat, et nullis flagellis alteratur, sed ut puer vult rosis et floribus coronari.</div> + +<div class="note"><a name="note215">215</a>. Insanum te omnes pueri, clamantque puellae. Hor.</div> + +<div class="note"><a name="note216">216</a>. Plautus Aubular.</div> + +<div class="note"><a name="note217">217</a>. Adelph. act. 5. scen. 8.</div> + +<div class="note"><a name="note218">218</a>. Tully Tusc. 5. fortune, not wisdom, governs our lives.</div> + +<div class="note"><a name="note219">219</a>. Plato Apologia Socratis.</div> + +<div class="note"><a name="note220">220</a>. Ant. Dial.</div> + +<div class="note"><a name="note221">221</a>. Lib. 3. de sap. pauci ut video sanae mentis sunt.</div> + +<div class="note"><a name="note222">222</a>. Stulte et incaute omnia agi video.</div> + +<div class="note"><a name="note223">223</a>. Insania non omnibus eadem, Erasm. chil. 3. cent. 10. nemo mortalium qui non aliqua in re desipit, licet alius alio morbo laboret, hic libidinis, ille avaritiae, ambitionis, invidiae.</div> + +<div class="note"><a name="note224">224</a>. Hor. l. 2. sat. 3.</div> + +<div class="note"><a name="note225">225</a>. Lib. 1. de aulico. Est in unoquoque nostrum seminarium aliquod stultitiae, quod si quando excitetur, in infinitum facile excrescit.</div> + +<div class="note"><a name="note226">226</a>. Primaque lux vitae prima juroris erat.</div> + +<div class="note"><a name="note227">227</a>. Tibullus, stulti praetereunt dies, their wits are a wool-gathering. So fools commonly dote.</div> + +<div class="note"><a name="note228">228</a>. Dial. contemplantes, Tom: 2.</div> + +<div class="note"><a name="note229">229</a>. Catullus.</div> + +<div class="note"><a name="note230">230</a>. Sub ramosa platano sedentem, solum, discalceatum, super lapidem, valde pallidum ac macilentum, promissa barba, librum super genibus habentem.</div> + +<div class="note"><a name="note231">231</a>. De furore, mania melancholia scribo, ut sciam quo pacto in hominibus gignatur, fiat, crescat, cumuletur, minuatur; haec inquit animalia quae vides propterea seco, non Dei opera perosus, sed fellis bilisque naturam disquirens.</div> + +<div class="note"><a name="note232">232</a>. Aust. l. 1. in Gen. Jumenti & servi tui obsequium rigide postulas, et tu nullum praestas aliis, nec ipsi Deo.</div> + +<div class="note"><a name="note233">233</a>. Uxores ducunt, mox foras ejiciunt.</div> + +<div class="note"><a name="note234">234</a>. Pueros amant, mox fastidiunt.</div> + +<div class="note"><a name="note235">235</a>. Quid hoc ab insania deest?</div> + +<div class="note"><a name="note236">236</a>. Reges eligunt, deponunt.</div> + +<div class="note"><a name="note237">237</a>. Contra parentes, fratres, cives, perpetuo rixantur, et inimicitias agunt.</div> + +<div class="note"><a name="note238">238</a>. Idola inanimata amant, animata odio habent, sic pontificii.</div> + +<div class="note"><a name="note239">239</a>. Credo equidem vivos ducent e marmore vultus.</div> + +<div class="note"><a name="note240">240</a>. Suam stultitiam perspicit nemo, sed alter alterum deridet.</div> + +<div class="note"><a name="note241">241</a>. Denique sit finis querendi, cumque habeas plus, pauperiem metuas minis, et finire laborem incipias, partis quod avebas, utere Hor.</div> + +<div class="note"><a name="note242">242</a>. Astutam vapido servat sub pectore vulpem. Et cum vulpo positus pariter vulpinarier. Cretizan dum cum Crete.</div> + +<div class="note"><a name="note243">243</a>. Qui fit Mecaenas ut nemo quam sibi sortem. Seu ratio dederit, seu sors objecerit, illa contentus vivat, &c. Hor.</div> + +<div class="note"><a name="note244">244</a>. Diruit, aedificat, mutat quadrata rotundis. Trajanus pontem struxit super Danubium, quem successor ejus Adrianus statim demolitus.</div> + +<div class="note"><a name="note245">245</a>. Qua quid in re ab infantibus differunt, quibus mens et sensus sine ratione inest, quicquid sese his offert volupe est.</div> + +<div class="note"><a name="note246">246</a>. Idem Plut.</div> + +<div class="note"><a name="note247">247</a>. Ut insaniae causam disquiram bruta macto et seco, cum hoc potius in hominibus investigandum esset.</div> + +<div class="note"><a name="note248">248</a>. Totus a nativitate morbus est.</div> + +<div class="note"><a name="note249">249</a>. In vigore furibundus, quum decrescit insanabilis.</div> + +<div class="note"><a name="note250">250</a>. Cyprian. ad Donatum. Qui sedet crimina judicaturus, &c.</div> + +<div class="note"><a name="note251">251</a>. Tu pessimus omnium latro es, as a thief told Alexander in Curtius. Damnat foras judex, quod intus operatur, Cyprian.</div> + +<div class="note"><a name="note252">252</a>. Vultus magna cura, magna animi incuria. Am. Marcel.</div> + +<div class="note"><a name="note253">253</a>. Horrenda res est, vix duo verba sine mendacio proferuntur: et quamvis solenniter homines ad veritatem dicendum invitentur, pejerare tamen non dubitant, ut ex decem testibus vix unus verum dicat. Calv. in 8 John, Serm 1.</div> + +<div class="note"><a name="note254">254</a>. Sapientiam insaniam esse dicunt.</div> + +<div class="note"><a name="note255">255</a>. Siquidem sapientiae suae admiratione me complevit, offendi sapientissimum virum, qui salvos potest omnes homines reddere.</div> + +<div class="note"><a name="note256">256</a>. E. Graec. epig.</div> + +<div class="note"><a name="note257">257</a>. Plures Democriti nunc non sufficiunt, opus Democrito qui Democritum rideat. Eras Moria.</div> + +<div class="note"><a name="note258">258</a>. Polycrat. lib. 3. cap. 8. e Petron.</div> + +<div class="note"><a name="note259">259</a>. Ubi omnes delirabant, omnes insani, &c. hodie nauta, cras philosophus; hodie faber, cras pharmacopola; hic modo regem agebat multo sattellitio, tiara, et sceptro ornatus, nunc vili amictus centiculo, asinum elitellarium impellit.</div> + +<div class="note"><a name="note260">260</a>. Calcagninus Apol. Crysalus e caeteris auro dives, manicato pepio et tiara conspicuus, levis alioquin et nullius consilii, &c. magno fastu ingredienti assurgunt dii, &c.</div> + +<div class="note"><a name="note261">261</a>. Sed hominis levitatem Jupiter perspiciens, at tu (iniquit) esto bombilio, &c. protinusque vestis illa manicata in alas versa est, et mortales inde Chrysalides vocant hujusmodi homines.</div> + +<div class="note"><a name="note262">262</a>. You will meet covetous fools and prodigal sycophants everywhere.</div> + +<div class="note"><a name="note263">263</a>. Juven.</div> + +<div class="note"><a name="note264">264</a>. Juven.</div> + +<div class="note"><a name="note265">265</a>. De bello Jud. l. 8. c. 11. Iniquitates vestrae neminem latent, inque dies singulos certamen habetis quis pejor sit.</div> + +<div class="note"><a name="note266">266</a>. Hor.</div> + +<div class="note"><a name="note267">267</a>. Lib. 5. Epist. 8.</div> + +<div class="note"><a name="note268">268</a>. Hor.</div> + +<div class="note"><a name="note269">269</a>. Superstitio est insanus error.</div> + +<div class="note"><a name="note270">270</a>. Lib. 8. hist. Belg.</div> + +<div class="note"><a name="note271">271</a>. Lucan.</div> + +<div class="note"><a name="note272">272</a>. Father Angelo, the Duke of Joyeux, going barefoot over the Alps to Rome, &c.</div> + +<div class="note"><a name="note273">273</a>. Si cui intueri vacet quae patiuntur superstitiosi, invenies tam indecora honestis, tam indigna liberis, tam dissimilia sanis, ut nemo fuerit dubitaturus furere eos, si cum paucioribus fuerent. Senec.</div> + +<div class="note"><a name="note274">274</a>. Quid dicam de eorum indulgentiis, oblationibus, votis, solutionibus, jejuniis, coenobiis, somniis, horis, organis, cantilenis, campanis, simulachris, missis, purgatoriis, mitris, breviariis, bullis, lustralibus, aquis, rasuris, unctionibus, candelis, calicibus, crucibus, mappis, cereis, thuribulis, incantationibus, exorcismis, sputis, legendis, &c. Baleus de actis Rom. Pont.</div> + +<div class="note"><a name="note275">275</a>. Pleasing spectacles to the ignorant poor.</div> + +<div class="note"><a name="note276">276</a>. Th. Neageor.</div> + +<div class="note"><a name="note277">277</a>. Dum simulant spernere, acquisiverunt sibi 30 annorum spatio bis centena millia librarum annua. Arnold.</div> + +<div class="note"><a name="note278">278</a>. Et quum interdiu de virtute loquuti sunt, sero in latibulis clunes agitant labore nocturno, Agryppa.</div> + +<div class="note"><a name="note279">279</a>. 1 Tim. iii. 13. But they shall prevail no longer, their madness shall be known to all men.</div> + +<div class="note"><a name="note280">280</a>. Benignitatis sinus solebat esse, nunc litium officina curia Romana Budaeus.</div> + +<div class="note"><a name="note281">281</a>. Quid tibi videtur facturus Democritus, si horum spectator contigisset?</div> + +<div class="note"><a name="note282">282</a>. Ob inanes ditionum titulos, ob prereptum locum, ob interceptam mulierculam, vel quod e stultitia natum, vel e malitia, quod cupido dominandi, libido nocendi, &c.</div> + +<div class="note"><a name="note283">283</a>. Bellum rem plane bellui nam vocat Morus. Utop. lib. 2.</div> + +<div class="note"><a name="note284">284</a>. Munster. Cosmog. l. 5, c. 3. E. Dict. Cretens.</div> + +<div class="note"><a name="note285">285</a>. Jovius vit. ejus.</div> + +<div class="note"><a name="note286">286</a>. Comineus.</div> + +<div class="note"><a name="note287">287</a>. Lib. 3.</div> + +<div class="note"><a name="note288">288</a>. Hist. of the siege of Ostend, fol. 23.</div> + +<div class="note"><a name="note289">289</a>. Erasmus de bello. Ut placidum illud animal benevoletiae natum tam ferina vecordia in mutuam rueret perniciem.</div> + +<div class="note"><a name="note290">290</a>. Rich. Dinoth. praefat. Belli civilis Gal.</div> + +<div class="note"><a name="note291">291</a>. Jovius.</div> + +<div class="note"><a name="note292">292</a>. Dolus, asperitas, in justitia propria bellorum negotia. Tertul.</div> + +<div class="note"><a name="note293">293</a>. Trully.</div> + +<div class="note"><a name="note294">294</a>. Lucan.</div> + +<div class="note"><a name="note295">295</a>. Pater in filium, affinis in affinem, amicus in amicum, &c. Regio cum regione, regnum regno colliditur. Populus populo in mutuam perniciem, belluarum instar sanguinolente ruentium.</div> + +<div class="note"><a name="note296">296</a>. Libanii declam.</div> + +<div class="note"><a name="note297">297</a>. Ira enim et furor Bellonae consultores, &c. dementes sacerdotes sunt.</div> + +<div class="note"><a name="note298">298</a>. Bellum quasi bellua et ad omnia scelera furor immissus.</div> + +<div class="note"><a name="note299">299</a>. Gallorum decies centum millia ceciderunt. Ecclesiaris 20 millia fundamentis excisa.</div> + +<div class="note"><a name="note300">300</a>. Belli civilis Gal. l. 1. hoc ferali bello et caedibus omnia repleverunt, et regnum amplissimum a fundamentis pene everterunt, plebis tot myriades gladio, bello, fame miserabiliter perierunt.</div> + +<div class="note"><a name="note301">301</a>. Pont. Huterus.</div> + +<div class="note"><a name="note302">302</a>. Comineus. Ut nullus non execretur et admiretur crudelitatem, et barbaram insaniam, quae inter homines eodem sub caelo natos, ejusdem linguae, sanguinis, religionis, exercebator.</div> + +<div class="note"><a name="note303">303</a>. Lucan.</div> + +<div class="note"><a name="note304">304</a>. Virg.</div> + +<div class="note"><a name="note305">305</a>. Bishop of Cuseo, an eyewitness.</div> + +<div class="note"><a name="note306">306</a>. Read Meteran of his stupend cruelties.</div> + +<div class="note"><a name="note307">307</a>. Hensius Austriaco.</div> + +<div class="note"><a name="note308">308</a>. Virg. Georg. “impious war rages throughout the whole world”</div> + +<div class="note"><a name="note309">309</a>. Jansenius Gallobelgicus 1596. Mundus furiosus, inscriptio libri.</div> + +<div class="note"><a name="note310">310</a>. Exercitat. 250. serm. 4.</div> + +<div class="note"><a name="note311">311</a>. Fleat Heraclitus an rideat Democritus.</div> + +<div class="note"><a name="note312">312</a>. Curae leves loquuntur, ingentes stupent.</div> + +<div class="note"><a name="note313">313</a>. Arma amens capio, nec sat rationis in armis.</div> + +<div class="note"><a name="note314">314</a>. Erasmus.</div> + +<div class="note"><a name="note315">315</a>. Pro Murena. Omnes urbanae res, omnia studia, omnis forensis laus et industria latet in tutela et praecidio bellicae virtutis, et simul atque increpuit suspicio tumultus, artes illico nostrae conticescunt.</div> + +<div class="note"><a name="note316">316</a>. Ser. 13.</div> + +<div class="note"><a name="note317">317</a>. Crudelissimos saevissimosque latrones, fortissimos haberi propugnatores, fidissimos duces habent, bruta persuasione donati.</div> + +<div class="note"><a name="note318">318</a>. Eobanus Hessus. Quibus omnis in armis vita placet, non ulla juvat nisi morte, nec ullam esse putant vitam, quae non assueverit armis.</div> + +<div class="note"><a name="note319">319</a>. Lib. 10. vit. Scanperbeg.</div> + +<div class="note"><a name="note320">320</a>. Nulli beatiores habiti, quam qui in praelus cecidissent. Brisonius de rep. Persarum. l. 3. fol. 3. 44. Idem Lactantius de Romanis et Graecis. Idem Ammianus, lib. 23. de Parthis. Judicatur is solus beatus apud eos, qui in praelio fuderit animam. De Benef. lib. 2. c. 1.</div> + +<div class="note"><a name="note321">321</a>. Nat. quaest. lib. 3.</div> + +<div class="note"><a name="note322">322</a>. Boterus Amphitridion. Busbequius Turc. hist. Per caedes et sanguinem parare hominibus ascensum in coelum putant, Lactan. de falsa relig. l. 1. cap. 8.</div> + +<div class="note"><a name="note323">323</a>. Quoniam bella acerbissima dei flagella sunt quibus hominum pertinaciam punit, ea perpetua oblivione sepelienda potius quam memoriae mandanda plerique judicant. Rich. Dinoth. praef. hist. Gall.</div> + +<div class="note"><a name="note324">324</a>. Cruentam humani generis pestem, et perniciem divinitatis nota insigniunt.</div> + +<div class="note"><a name="note325">325</a>. Et quod dolendum, applausum habent et occursum viri tales.</div> + +<div class="note"><a name="note326">326</a>. Herculi eadem porta ad coelum patuit, qui magnam generis humani partem perdidit.</div> + +<div class="note"><a name="note327">327</a>. Virg. Aeneid. 7.</div> + +<div class="note"><a name="note328">328</a>. Hominicidium quum committunt singuli, crimen est, quum publice geritur, virtus vocatur. Cyprianus.</div> + +<div class="note"><a name="note329">329</a>. Seneca. Successful vice is called virtue.</div> + +<div class="note"><a name="note330">330</a>. Juven.</div> + +<div class="note"><a name="note331">331</a>. De vanit. scient. de princip. nobilitatis.</div> + +<div class="note"><a name="note332">332</a>. Juven. Sat. 4.</div> + +<div class="note"><a name="note333">333</a>. Pausa rapit, quod Natta reliquit. Tu pessimus omnium latro es, as Demetrius the Pirate told Alexander in Curtius.</div> + +<div class="note"><a name="note334">334</a>. Non ausi mutire, &c. Aesop.</div> + +<div class="note"><a name="note335">335</a>. Improbum et stultum, si divitem multos bonos viros in servitutem habentem, ob id duntaxat quod ei contingat aureorum numismatum cumulus, ut appendices, et additamenta numismatum. Morus Utopia.</div> + +<div class="note"><a name="note336">336</a>. Eorumque detestantur Utopienses insaniam, qui divinos honores iis impendunt, quos sordidos et avaros agnoscunt; non alio respectu honorantes, quam quod dites sint. Idem. lib. 2.</div> + +<div class="note"><a name="note337">337</a>. Cyp. 2 ad Donat. ep. Ut reus innocens pereat, sit nocens. Judex damnat foras, quod intus operatur.</div> + +<div class="note"><a name="note338">338</a>. Sidonius Apo.</div> + +<div class="note"><a name="note339">339</a>. Salvianus l. 3. de providen.</div> + +<div class="note"><a name="note340">340</a>. Ergo judicium nihil est nisi publica merces. Petronius. Quid faciant leges ubi sola pecunia regnat? Idem.</div> + +<div class="note"><a name="note341">341</a>. Hic arcentur haerediatatibus liberi, hic donatur bonis alienis, falsum consulit, alter testamentum corrumpit, &c. Idem.</div> + +<div class="note"><a name="note342">342</a>. Vexat censura columbas.</div> + +<div class="note"><a name="note343">343</a>. Plaut. mostel.</div> + +<div class="note"><a name="note344">344</a>. Idem.</div> + +<div class="note"><a name="note345">345</a>. Juven. Sat. 4.</div> + +<div class="note"><a name="note346">346</a>. Quod tot sint fures et mendici, magistratuum culpa fit, qui malos imitantur praeceptores, qui discipulos libentius verberant quam docunt. Morus, Utop. lib. 1.</div> + +<div class="note"><a name="note347">347</a>. Decernuntur furi gravia et horrenda supplicia, quum potius providendum multo foret ne fures sint, ne cuiquam tam dira furandi aut pereundi sit necessitas. Idem.</div> + +<div class="note"><a name="note348">348</a>. Boterus de augment. urb lib. 3. cap. 3.</div> + +<div class="note"><a name="note349">349</a>. E fraterno corde sanguinem eliciunt.</div> + +<div class="note"><a name="note350">350</a>. Milvus rapit ac deglubit.</div> + +<div class="note"><a name="note351">351</a>. Petronius de Crotone civit.</div> + +<div class="note"><a name="note352">352</a>. Quid forum? locus quo alius alium circumvenit.</div> + +<div class="note"><a name="note353">353</a>. Vastum chaos, larvarum emporium, theatrum hypocrisios, &c.</div> + +<div class="note"><a name="note354">354</a>. Nemo coelum, nemo jusjurandum, nemo Jovem pluris facit, sed omnes apertis oculis bona sua computant. Petron.</div> + +<div class="note"><a name="note355">355</a>. Plutarch, vit. ejus. Indecorum animatis ut calceis uti aut vitris, quae ubi fracta abjicimus, nam ut de meipso dicam, nec bovem senem vendideram, nedum hominem natu grandem laboris socium.</div> + +<div class="note"><a name="note356">356</a>. Jovius. Cum innumera illius beneficia rependere non posset aliter, interfici jussit.</div> + +<div class="note"><a name="note357">357</a>. Beneficia eo usque lata sunt dum videntur solvi posse, ubi multum, antevenere pro gratia odium redditur. Tac.</div> + +<div class="note"><a name="note358">358</a>. Paucis charior est fides quam pecunia. Salust.</div> + +<div class="note"><a name="note359">359</a>. Prima fere vota et cunctis, &c.</div> + +<div class="note"><a name="note360">360</a>. Et genus et formam regina pecunia donat. Quantum quisque sua nummorum servat in arca, tantum habet et fidei.</div> + +<div class="note"><a name="note361">361</a>. Non a peritia sed ab ornatu et vulgi vocibus habemur excellentes. Cardan. l. 2. de cons.</div> + +<div class="note"><a name="note362">362</a>. Perjurata suo postponit numina lucro, Mercator. Ut necessarium sit vel Deo displicere, vel ab hominibus contemni, vexari, negligi.</div> + +<div class="note"><a name="note363">363</a>. Qui Curios simulant et Bacchanalia vivunt.</div> + +<div class="note"><a name="note364">364</a>. Tragelapho similes vel centauris, sursum homines, deorsum equi.</div> + +<div class="note"><a name="note365">365</a>. Praeceptis suis coelum promittunt, ipsi interim pulveris terreni vilia mancipia.</div> + +<div class="note"><a name="note366">366</a>. Aeneas Silv.</div> + +<div class="note"><a name="note367">367</a>. Arridere homines ut saeviant, blandiri ut fallant. Cyp. ad Donatum.</div> + +<div class="note"><a name="note368">368</a>. Love and hate are like the two ends of a perspective glass, the one multiplies, the other makes less.</div> + +<div class="note"><a name="note369">369</a>. Ministri locupletiores iis quibus ministratur, servus majores opes habens quam patronus.</div> + +<div class="note"><a name="note370">370</a>. Qui terram colunt equi paleis pascuntur, qui otiantur caballi avena saginantur, discalceatus discurrit qui calces aliis facit.</div> + +<div class="note"><a name="note371">371</a>. Juven. Do you laugh? he is shaken by still greater laughter; he weeps also when he has beheld the tears of his friend.</div> + +<div class="note"><a name="note372">372</a>. Bodin, lib. 4. de repub. cap. 6.</div> + +<div class="note"><a name="note373">373</a>. Plinius l. 37. cap. 3. capillos habuit succineos, exinde factum ut omnes puellae Romanae colorem illum affectarent.</div> + +<div class="note"><a name="note374">374</a>. Odit damnatos. Juv.</div> + +<div class="note"><a name="note375">375</a>. Agrippa ep. 38. l. 7. Quorum cerebrum est in ventre, ingenium in patinis.</div> + +<div class="note"><a name="note376">376</a>. Psal. They eat up my people as bread.</div> + +<div class="note"><a name="note377">377</a>. Absumit haeres caecuba lignior servata centum clavibus, et mero distinguet pavimentis superbo, pontificum potiore coenis. Hor.</div> + +<div class="note"><a name="note378">378</a>. Qui Thaidem pingere, inflare tibiam, crispare crines.</div> + +<div class="note"><a name="note379">379</a>. Doctus spectare lacunar.</div> + +<div class="note"><a name="note380">380</a>. Tullius. Est enim proprium stultitiae aliorum cernere vitia, oblivisci suorum. Idem Aristippus Charidemo apud Lucianum Omnino stultitiae cujusdam esse puto, &c.</div> + +<div class="note"><a name="note381">381</a>. Execrari publice quod occulte agat. Salvianus lib. de pro. acres ulciscendis vitiis quibus ipsi vehementer indulgent.</div> + +<div class="note"><a name="note382">382</a>. Adamus eccl. hist. cap. 212. Siquis damnatus fuerit, laetus esse gloria est; nam lachrymas et planctum caeteraque compunctionum genera quae nos salubria censemus, ita abominantur Dani, ut nec pro peccatis nec pro defunctis amicis ulli fiere liceat.</div> + +<div class="note"><a name="note383">383</a>. Orbi dat leges foras, vix famulum regit sine strepitu domi.</div> + +<div class="note"><a name="note384">384</a>. Quicquid ego volo hoc vult mater mea, et quod mater vult, facit pater.</div> + +<div class="note"><a name="note385">385</a>. Oves, olim mite pecus, nunc tam indomitum et edax ut homines devorent, &c. Morus. Utop. lib. 1.</div> + +<div class="note"><a name="note386">386</a>. Diversos variis tribuit natura furores.</div> + +<div class="note"><a name="note387">387</a>. Democrit. ep. praed. Hos. dejerantes et potantes deprehendet, hos vomentes, illos litigantes, insidias molientes, suffragantes, venena miscentes, in amicorum accusationem subscribentes, hos gloria, illos ambitione, cupiditate, mente captos, &c.</div> + +<div class="note"><a name="note388">388</a>. Ad Donat. ep. 2. l. 1. O si posses in specula sublimi constitutus, &c.</div> + +<div class="note"><a name="note389">389</a>. Lib. 1. de nup. Philol. in qua quid singuli nationum populi quotidianis motibus agitarent, relucebat.</div> + +<div class="note"><a name="note390">390</a>. O Jupiter contingat mihi aurum haereditas, &c. Multos da Jupiter annos, Dementia quanta est hominum, turpissima vota diis insusurrant, si quis admoverit aurem, conticescunt; et quod scire homines nolunt, Deo narrant. Senec. ep. 10. l. 1.</div> + +<div class="note"><a name="note391">391</a>. Plautus Menech. non potest haec res Hellebori jugere obtinerier.</div> + +<div class="note"><a name="note392">392</a>. Eoque gravior morbus quo ignotior periclitanti.</div> + +<div class="note"><a name="note393">393</a>. Quae laedunt oculos, festinas demere; si quid est animum, differs curandi tempus in annum. Hor.</div> + +<div class="note"><a name="note394">394</a>. Si caput, crus dolet, brachium, &c. Medicum accersimus, recte et honeste, si par etiam industria in animi morbis poneretur. Joh. Pelenus Jesuita. lib. 2. de hum. affec. morborumque cura.</div> + +<div class="note"><a name="note395">395</a>. Et quotusquisque tamen est qui contra tot pestes medicum requirat vel aegrotare se agnoscat? ebullit ira, &c. Et nos tamen aegros esse negamus. Incolumes medicum recusant. Praesens aetas stultitiam priscis exprobrat. Bud. de affec. lib. 5.</div> + +<div class="note"><a name="note396">396</a>. Senes pro stultis habent juvenes. Balth. Cast.</div> + +<div class="note"><a name="note397">397</a>. Clodius accusat maechos.</div> + +<div class="note"><a name="note398">398</a>. Omnium stultissimi qui auriculas studiose tegunt. Sat. Menip.</div> + +<div class="note"><a name="note399">399</a>. Hor. Epist. 2.</div> + +<div class="note"><a name="note400">400</a>. Prosper.</div> + +<div class="note"><a name="note401">401</a>. Statim sapiunt, statim sciunt, neminem reverentur, neminem imitantur, ipsi sibi exemplo. Plin. Epist. lib. 8.</div> + +<div class="note"><a name="note402">402</a>. Nulli alteri sapere concedit ne desipere videatur. Agrip.</div> + +<div class="note"><a name="note403">403</a>. Omnis orbis persechio a persis ad Lusitaniam.</div> + +<div class="note"><a name="note404">404</a>. 2 Florid.</div> + +<div class="note"><a name="note405">405</a>. August. Qualis in oculis hominum qui inversis pedibus ambulat, talis in oculis sapientum et angelorum qui sibi placet, aut cui passiones dominantur.</div> + +<div class="note"><a name="note406">406</a>. Plautus Menechmi.</div> + +<div class="note"><a name="note407">407</a>. Governor of Asnich by Caesar's appointment.</div> + +<div class="note"><a name="note408">408</a>. Nunc sanitatis patrocinium est insanientium turba. Sen.</div> + +<div class="note"><a name="note409">409</a>. Pro Roseio Amerino, et quod inter omnes constat insanissimus, nisi inter eos, qui ipsi quoque insaniunt.</div> + +<div class="note"><a name="note410">410</a>. Necesse est cum insanientibus furere, nisi solus relinqueris. Petronius.</div> + +<div class="note"><a name="note411">411</a>. Quoniam non est genus unum stultitiae qua me insanire putas.</div> + +<div class="note"><a name="note412">412</a>. Stultum me fateor, liceat concedere verum, Atque etiam insanum. Hor.</div> + +<div class="note"><a name="note413">413</a>. Odi nec possum cupiens nec esse quod odi. Ovid. Errore grato libenter omnes insanimus.</div> + +<div class="note"><a name="note414">414</a>. Amator scortum vitae praeponit, iracundus vindictam; fur praedam, parasitus gulam, ambitiosus honores, avarus opes, &c. odimus haec et accercimus. Cardan. l. 2. de conso.</div> + +<div class="note"><a name="note415">415</a>. Prov. xxvi. 11.</div> + +<div class="note"><a name="note416">416</a>. Although you call out, and confound the sea and sky, you still address a deaf man.</div> + +<div class="note"><a name="note417">417</a>. Plutarch. Gryllo. suilli homines sic Clem. Alex. vo.</div> + +<div class="note"><a name="note418">418</a>. Non persuadebis, etiamsi persuaseris.</div> + +<div class="note"><a name="note419">419</a>. Tully.</div> + +<div class="note"><a name="note420">420</a>. Malo cum illis insanire, quam cum aliis bene sentire.</div> + +<div class="note"><a name="note421">421</a>. Qui inter hos enutriuntur, non magis sapere possunt, quam qui in culina bene olere. Patron.</div> + +<div class="note"><a name="note422">422</a>. Persius.</div> + +<div class="note"><a name="note423">423</a>. Hor. 2. ser. which of these is the more mad.</div> + +<div class="note"><a name="note424">424</a>. Vesanum exagitant pueri, innuptaeque puellae.</div> + +<div class="note"><a name="note425">425</a>. Plautus.</div> + +<div class="note"><a name="note426">426</a>. Hor. l. 2. sat. 2. Superbam stultitiam Plinus vocat. 7. epist. 21. quod semel dixi, fixum ratumque sit.</div> + +<div class="note"><a name="note427">427</a>. 19 Multi sapientes proculdubio fuissent, si se non putassent ad sapientiae summum pervenisse.</div> + +<div class="note"><a name="note428">428</a>. Idem.</div> + +<div class="note"><a name="note429">429</a>. Plutarchus Solone. Detur sapientiori.</div> + +<div class="note"><a name="note430">430</a>. Tam praesentibus plena est numinibus, ut facilius possis Deum quam hominem invenire.</div> + +<div class="note"><a name="note431">431</a>. Pulchrum bis dicere non nocet.</div> + +<div class="note"><a name="note432">432</a>. Malefactors.</div> + +<div class="note"><a name="note433">433</a>. Who can find a faithful man? Prov. xx. 6.</div> + +<div class="note"><a name="note434">434</a>. In Psal. xlix. Qui momentanea sempiternis, qui delapidat heri absentis bona, mox in jus vocandus et damnandus.</div> + +<div class="note"><a name="note435">435</a>. Perquam ridiculum est homines ex animi sententia vivere, et quae Diis ingrata sunt exequi, et tamen a solis Diis vella solvos fieri, quum propriae salutis curam abjecerint. Theod. c. 6. de provid. lib. de curat. graec. affect.</div> + +<div class="note"><a name="note436">436</a>. Sapiens sibi qui imperiosus, &c. Hor. 2. ser. 7.</div> + +<div class="note"><a name="note437">437</a>. Conclus. lib. de vie. offer, certum est animi morbis laborantes pro mortuis consendos.</div> + +<div class="note"><a name="note438">438</a>. Lib. de sap. Ubi timor adest, sapientia adesse nequit.</div> + +<div class="note"><a name="note439">439</a>. He who is desirous is also fearful, and he who lives in fear never can be free.</div> + +<div class="note"><a name="note440">440</a>. Quid insanius Xerxe Hellespontum verberante, &c.</div> + +<div class="note"><a name="note441">441</a>. Eccl. xxi. 12. Where is bitterness, there is no understanding. Prov. xii. 16. An angry man is a fool.</div> + +<div class="note"><a name="note442">442</a>. B Tusc. Injuria in sapientem non cadit.</div> + +<div class="note"><a name="note443">443</a>. Hom. 6. in 2 Epist. ad Cor. Hominem te agnoscere nequeo, cum tanquam asinus recalcitres, lascivias ut taurus, hinnias ut equus post mulieres, ut ursus ventri indulgeas, quum rapias ut lupus, &c. at inquis formam hominis habeo, Id magis terret, quum feram humana specie videre me putem.</div> + +<div class="note"><a name="note444">444</a>. Epist. lib. 2. 13. Stultus semper incipit vivere, foeda hominum levitas, nova quotidie fundamenta vitae ponere, novas spes, &c.</div> + +<div class="note"><a name="note445">445</a>. De curial. miser. Stultus, qui quaerit quod nequit invenire, stultus qui quaerit quod nocet inventum, stultus qui cum plures habet calles, deteriorem deligit. Mihi videntur omnes deliri, amentes, &c.</div> + +<div class="note"><a name="note446">446</a>. Ep. Demagete.</div> + +<div class="note"><a name="note447">447</a>. Amicis nostris Rhodi dicito, ne nimium rideant, aut nimium tristes sint.</div> + +<div class="note"><a name="note448">448</a>. Per multum risum poteris cognoscere stultum. Offic. 3. c. 9.</div> + +<div class="note"><a name="note449">449</a>. Sapientes liberi, stulti servi, libertas est potestas, &c.</div> + +<div class="note"><a name="note450">450</a>. Hor. 2. ser. 7.</div> + +<div class="note"><a name="note451">451</a>. Juven. “Good people are scarce.”</div> + +<div class="note"><a name="note452">452</a>. Hypocrit.</div> + +<div class="note"><a name="note453">453</a>. Ut mulier aulica nullius pudens.</div> + +<div class="note"><a name="note454">454</a>. Epist. 33. Quando fatuo delectari volo, non est longe quaerendus, me video.</div> + +<div class="note"><a name="note455">455</a>. Primo contradicentium.</div> + +<div class="note"><a name="note456">456</a>. Lib. de causis corrupt. artium.</div> + +<div class="note"><a name="note457">457</a>. Actione ad subtil. in Scal. fol. 1226.</div> + +<div class="note"><a name="note458">458</a>. Lib. 1. de sap.</div> + +<div class="note"><a name="note459">459</a>. Vide miser homo, quia totum est vanitas, totum stultitia, totum dementia, quicquid facis in hoc mundo, praeter hoc solum quod propter Deum facis. Ser. de miser, hom.</div> + +<div class="note"><a name="note460">460</a>. In 2 Platonis dial. 1. de justo.</div> + +<div class="note"><a name="note461">461</a>. Dum iram et odium in Deo revera ponit.</div> + +<div class="note"><a name="note462">462</a>. Virg. 1. Eccl. 3.</div> + +<div class="note"><a name="note463">463</a>. Ps. inebriabuntur ab ubertate domus.</div> + +<div class="note"><a name="note464">464</a>. In Psal. civ. Austin.</div> + +<div class="note"><a name="note465">465</a>. In Platonis Tim. sacerdos Aegyptius.</div> + +<div class="note"><a name="note466">466</a>. Hor. vulgis insanum.</div> + +<div class="note"><a name="note467">467</a>. Patet ea diviso probabilis, &c. ex. Arist. Top. ib. l. c. 8. Rog. Bac. Epist. de secret. art. et nat. c. 8. non est judicium in vulgo.</div> + +<div class="note"><a name="note468">468</a>. De occult. Philosop. l. 1. c. 25 et 19. ejusd. l. Lib. 10. cap. 4.</div> + +<div class="note"><a name="note469">469</a>. See Lipsius epist.</div> + +<div class="note"><a name="note470">470</a>. De politai illustrium lib. 1. cap. 4. ut in humanis corporibus variae accidunt mutationes corporis, animique, sic in republica, &c.</div> + +<div class="note"><a name="note471">471</a>. Ubi reges philosophantur, Plato.</div> + +<div class="note"><a name="note472">472</a>. Lib. de re rust.</div> + +<div class="note"><a name="note473">473</a>. Vel publicam utilitatem: salus publica suprema lex esto. Beata civitas non ubi pauci beati, sed tota civitas beata. Plato quarto de republica.</div> + +<div class="note"><a name="note474">474</a>. Mantua vae miserae nimium vicina Cremonae.</div> + +<div class="note"><a name="note475">475</a>. Interdum a feris, ut olim Mauritania, &c.</div> + +<div class="note"><a name="note476">476</a>. Deliciis Hispaniae anno 1604. Nemo malus, nemo pauper, optimus quisque aetque ditissimus. Pie, sancteque vivebant summaque cum veneratione, et timore divino cultui, sacrisque rebus incumbebant.</div> + +<div class="note"><a name="note477">477</a>. Polit. l. 5. c. 3.</div> + +<div class="note"><a name="note478">478</a>. Boterus Polit. lib. 1. c. 1. Cum nempe princeps rerum gerendarum imperitus, segnis, oscitans, suique muneris immemor, aut fatuus est.</div> + +<div class="note"><a name="note479">479</a>. Non viget respublica cujus caput infirmatur. Salisburiensis, c. 22.</div> + +<div class="note"><a name="note480">480</a>. See Dr. Fletcher's relation, and Alexander Gaeninus' history.</div> + +<div class="note"><a name="note481">481</a>. Abundans omni divitiarum affluentia incolarum multitudine splendore ac potentia.</div> + +<div class="note"><a name="note482">482</a>. Not above 200 miles in length, 60 in breadth, according to Adricomius.</div> + +<div class="note"><a name="note483">483</a>. Romulus Amascus.</div> + +<div class="note"><a name="note484">484</a>. Sabellicus. Si quis incola vetus, non agnosceret, si quis peregrinus ingemisceret.</div> + +<div class="note"><a name="note485">485</a>. Polit. l. 5. c. 6. Crudelitas principum, impunitas scelerum, violatio legum, peculatus pecuniae publicae, etc.</div> + +<div class="note"><a name="note486">486</a>. Epist.</div> + +<div class="note"><a name="note487">487</a>. De increm. urb. cap. 20. subditi miseri, rebelles, desperati, &c.</div> + +<div class="note"><a name="note488">488</a>. R. Darlington. 1596. conclusio libri.</div> + +<div class="note"><a name="note489">489</a>. Boterus l. 9. c. 4. Polit. Quo fit ut aut rebus desperatis exulent, aut conjuratione subditorum crudelissime tandem trucidentur.</div> + +<div class="note"><a name="note490">490</a>. Mutuis odiis et caedibus exhausti, &c.</div> + +<div class="note"><a name="note491">491</a>. Lucra ex malis, scelerastisque causis.</div> + +<div class="note"><a name="note492">492</a>. Salust.</div> + +<div class="note"><a name="note493">493</a>. For most part we mistake the name of Politicians, accounting such as read Machiavel and Tacitus, great statesmen, that can dispute of political precepts, supplant and overthrow their adversaries, enrich themselves, get honours, dissemble; but what is this to the bene esse, or preservation of a Commonwealth?</div> + +<div class="note"><a name="note494">494</a>. Imperium suapte sponte corruit.</div> + +<div class="note"><a name="note495">495</a>. Apul. Prim. Flor. Ex innumerabilibus, pauci Senatores genere nobiles, e consularibus pauci boni, e bonis adhuc pauci eruditi.</div> + +<div class="note"><a name="note496">496</a>. Non solum vitia concipiunt ipsi principes, sed etiam infundunt in civitatem, plusque exemplo quam peccato nocent. Cic. l. de legibus.</div> + +<div class="note"><a name="note497">497</a>. Epist. ad Zen. Juven. Sat. 4. Paupertas seditionem gignit et maleficium, Arist. Pol. 2. c. 7.</div> + +<div class="note"><a name="note498">498</a>. Vicious domestic examples operate more quickly upon us when suggested to our minds by high authorities.</div> + +<div class="note"><a name="note499">499</a>. Salust. Semper in civitate quibus opes nullae sunt bonis invident, vetera odere, nova exoptant, odio suarum rerum mutari omnia petunt.</div> + +<div class="note"><a name="note500">500</a>. De legibus. profligatae in repub. disciplinae est indicium jurisperitorum numerus, et medicorum copia.</div> + +<div class="note"><a name="note501">501</a>. In praef. stud. juris. Multiplicantur nunc in terris ut locustae non patriae parentes, sed pestes, pessimi homines, majore ex parta superciliosi, contentiosi, &c. licitum latrocinium exercent.</div> + +<div class="note"><a name="note502">502</a>. Dousa epid. loquieleia turba, vultures togati.</div> + +<div class="note"><a name="note503">503</a>. Barc. Argen.</div> + +<div class="note"><a name="note504">504</a>. Juris consulti domus oraculum civitatis. Tully.</div> + +<div class="note"><a name="note505">505</a>. Lib. 3.</div> + +<div class="note"><a name="note506">506</a>. Lib. 3.</div> + +<div class="note"><a name="note507">507</a>. Lib. 1. de rep. Gallorum, incredibilem reipub. perniciem afferunt.</div> + +<div class="note"><a name="note508">508</a>. Polycrat. lib.</div> + +<div class="note"><a name="note509">509</a>. Is stipe contentus, et hi asses integros sibi multiplicari jubent.</div> + +<div class="note"><a name="note510">510</a>. Plus accipiunt tacere, quam nos loqui.</div> + +<div class="note"><a name="note511">511</a>. Totius injustitiae nulla capitalior, quam eorum qui cum maxime decipiunt, id agunt, ut boni viri esse videantur.</div> + +<div class="note"><a name="note512">512</a>. Nam quocunque modo causa procedat, hoc semper agitur, ut loculi impleantur, etsi avaritia nequit satiari.</div> + +<div class="note"><a name="note513">513</a>. Camden in Norfolk: qui si nihil sit litium e juris apicibus lites tamen serere callent.</div> + +<div class="note"><a name="note514">514</a>. Plutarch, vit. Cat. causas apud inferos quas in suam fidem receperunt, patrocinio suo tuebuntur.</div> + +<div class="note"><a name="note515">515</a>. Lib. 2. de Helvet. repub. non explicandis, sed moliendis controversiis operam dant, ita ut lites in multos annos extrabantur summa cum molestia utrisque; partis et dum interea patrimonia exhauriantur.</div> + +<div class="note"><a name="note516">516</a>. Lupum auribus tenent.</div> + +<div class="note"><a name="note517">517</a>. Hor.</div> + +<div class="note"><a name="note518">518</a>. Lib. de Helvet. repub. Judices quocunque pago constituunt qui amica aliqua transactione si fieri possit, lites tollant. Ego majorum nostrorum simplicitatem admiror, qui sic causas gravissimas composuerint, &c.</div> + +<div class="note"><a name="note519">519</a>. Clenard. l. 1. ep. Si quae controversiae utraque para judicem adit, is semel et simul rem transigit, audit: nec quid sit appellatio, lachrymosaeque morae noscunt.</div> + +<div class="note"><a name="note520">520</a>. Camden.</div> + +<div class="note"><a name="note521">521</a>. Lib. 10. epist. ad Atticum, epist. II.</div> + +<div class="note"><a name="note522">522</a>. Biblioth. l. 3.</div> + +<div class="note"><a name="note523">523</a>. Lib. de Anim.</div> + +<div class="note"><a name="note524">524</a>. Lib. major morb. corp. an animi. Hi non conveniunt ut diis more majorum sacra faciant, non ut Jovi primitias offerant, aut Baccho commessationes, sed anniversarius morbus exasperans Asiam huc eos coegit, ut contentiones hic peragant.</div> + +<div class="note"><a name="note525">525</a>. I Cor. vi. 5, 6.</div> + +<div class="note"><a name="note526">526</a>. Stulti quando demum sapietis? Ps. xlix. 8.</div> + +<div class="note"><a name="note527">527</a>. So intituled, and preached by our Regius Professor, D. Prideaux; printed at London by Felix Kingston, 1621.</div> + +<div class="note"><a name="note528">528</a>. Of which Text read two learned Sermons.</div> + +<div class="note"><a name="note529">529</a>. Saepius bona materia cessat sine artifice. Sabellicus de Germania. Si quis videret Germaniam urbibus hodie excultam, non diceret ut olim tristem cultu, asperam coelo, terram informem.</div> + +<div class="note"><a name="note530">530</a>. By his Majesty's Attorney General there.</div> + +<div class="note"><a name="note531">531</a>. As Zeipland, Bemster in Holland, &c.</div> + +<div class="note"><a name="note532">532</a>. From Gaunt to Sluce, from Bruges to the Sea, &c.</div> + +<div class="note"><a name="note533">533</a>. Ortelius, Boterus, Mercator, Meteranus, &c.</div> + +<div class="note"><a name="note534">534</a>. “The citadel par excellance.”</div> + +<div class="note"><a name="note535">535</a>. Jam inde non belli gloria quam humanitatis cultu inter florentissimas orbis Christiani gentes imprimis floruit. Camden Brit. de Normannis.</div> + +<div class="note"><a name="note536">536</a>. Georg. Kecker.</div> + +<div class="note"><a name="note537">537</a>. Tam hieme quam aestate intrepide sulcant Oceanum, et duo illorum duces non minore audacia quam fortuna totius orbem terrae circumnavigarunt. Amphitheatro Boterus.</div> + +<div class="note"><a name="note538">538</a>. A fertile soil, good air, &c. Tin, Lead, Wool, Saffron, &c.</div> + +<div class="note"><a name="note539">539</a>. Tota Britannia unica velut arx Boter.</div> + +<div class="note"><a name="note540">540</a>. Lib. 1. hist.</div> + +<div class="note"><a name="note541">541</a>. Increment, urb. l. 1. c. 9.</div> + +<div class="note"><a name="note542">542</a>. Angliae, excepto Londino, nulla est civitas memorabilia, licet ea natio rerum omnium copia abundet.</div> + +<div class="note"><a name="note543">543</a>. Cosmog. Lib. 3. cop. 119. Villarum non est numerus, nullus locus otiosus aut incultus.</div> + +<div class="note"><a name="note544">544</a>. Chytreus orat. edit. Francof. 1583.</div> + +<div class="note"><a name="note545">545</a>. Maginus Geog.</div> + +<div class="note"><a name="note546">546</a>. Ortelius e Vaseo et Pet. de Medina.</div> + +<div class="note"><a name="note547">547</a>. An hundred families in each.</div> + +<div class="note"><a name="note548">548</a>. Populi multitudo diligente cultura foecundat solum. Boter. l. 8. c. 3.</div> + +<div class="note"><a name="note549">549</a>. Orat. 35. Terra ubi oves stabulantur optima agricolis ob stercus.</div> + +<div class="note"><a name="note550">550</a>. De re rust. l. 2. cap. 1. The soil is not tired or exhausted, but has become barren through our sloth.</div> + +<div class="note"><a name="note551">551</a>. Hodie urbibus desolatur, et magna ex parte incolis destituitur. Gerbelius desc. Graeciae, lib. 6.</div> + +<div class="note"><a name="note552">552</a>. Videbit eas fere omnes aut eversas, aut solo aequatas, aut in rudera foedissime dejectas Gerbelius.</div> + +<div class="note"><a name="note553">553</a>. <div class="poem"> <div class="line">Not even the hardest of our foes could hear,</div> <div class="line">Nor stern Ulysses tell without a tear.</div> </div></div> + +<div class="note"><a name="note554">554</a>. Lib. 7. Septuaginta olim legiones scriptae dicuntur; quas vires hodie, &c.</div> + +<div class="note"><a name="note555">555</a>. Polit. l. 3. c. 8.</div> + +<div class="note"><a name="note556">556</a>. For dyeing of cloths, and dressing, &c.</div> + +<div class="note"><a name="note557">557</a>. Valer. l. 2. c. 1.</div> + +<div class="note"><a name="note558">558</a>. Hist. Scot. Lib. 10. Magnis propositis praemiis, ut Scoti ab iis edocerentur.</div> + +<div class="note"><a name="note559">559</a>. Munst. cosm. l. 5. c. 74. Agro omnium rerum infoecundissimo aqua indigente inter saxeta, urbs tamen elegantissima, ob Orientis negotiationes et Occidentis.</div> + +<div class="note"><a name="note560">560</a>. Lib. 8. Georgr: ob asperum situm.</div> + +<div class="note"><a name="note561">561</a>. Lib. Edit. a Nic. Tregant. Belg. A. 1616. expedit. in Sinas.</div> + +<div class="note"><a name="note562">562</a>. Ubi nobiles probi loco habent artem aliquam profiteri. Cleonard. ep. l. 1.</div> + +<div class="note"><a name="note563">563</a>. Lib. 13. Belg. Hist. non tam laboriosi ut Belgae, sed ut Hispani otiatores vitam ut plurimum otiosam agentes: artes manuariae quae plurimum habent in se laboris et difficultatis, majoremque requirunt industriam, a peregrinis et exteris exercentur; habitant in piscosissimo mari, interea tantum non piscantur quantum insulae suffecerit sed a vicinis emere coguntur.</div> + +<div class="note"><a name="note564">564</a>. Grotii Liber.</div> + +<div class="note"><a name="note565">565</a>. Urbs animis numeroque potens, et robore gentis. Scaliger.</div> + +<div class="note"><a name="note566">566</a>. Camden.</div> + +<div class="note"><a name="note567">567</a>. York, Bristow, Norwich, Worcester, &c.</div> + +<div class="note"><a name="note568">568</a>. M. Gainsford's Argument: Because gentlemen dwell with us in the country villages, our cities are less, is nothing to the purpose: put three hundred or four hundred villages in a shire, and every village yield a gentleman, what is four hundred families to increase one of our cities, or to contend with theirs, which stand thicker? And whereas ours usually consist of seven thousand, theirs consist of forty thousand inhabitants.</div> + +<div class="note"><a name="note569">569</a>. Maxima pars victus in carne consistit. Polyd. Lib. 1. Hist.</div> + +<div class="note"><a name="note570">570</a>. Refraenate monopolii licentiam, pauciores alantur otio, redintegretur agricolatio, lanificium instauretur, ut sit honestum negotium quo se exerceat otiosa illa turba. Nisi his malis medentur, frustra exercent justitiam. Mor. Utop. Lib. 1.</div> + +<div class="note"><a name="note571">571</a>. Mancipiis locuples eget aeris Cappadocum rex. Hor.</div> + +<div class="note"><a name="note572">572</a>. Regis dignitatis non est exercere imperium in mendicos sed in opulentos. Non est regni decus, sed carceris esse custos. Idem.</div> + +<div class="note"><a name="note573">573</a>. Colluvies hominum mirabiles excocti solo, immundi vestes foedi visu, furti imprimis acres, &c.</div> + +<div class="note"><a name="note574">574</a>. Cosmog. lib. 3. cap. 5.</div> + +<div class="note"><a name="note575">575</a>. “Let no one in our city be a beggar.”</div> + +<div class="note"><a name="note576">576</a>. Seneca. Haud minus turpia principi multa supplicia, quam medico multa funera.</div> + +<div class="note"><a name="note577">577</a>. Ac pituitam et bilem a corpore (11. de leg.) omnes vult exterminari.</div> + +<div class="note"><a name="note578">578</a>. See Lipsius Admiranda.</div> + +<div class="note"><a name="note579">579</a>. De quo Suet. in Claudio, et Plinius, c. 36.</div> + +<div class="note"><a name="note580">580</a>. Ut egestati simul et ignaviae occurratur, opificia condiscantur, tenues subleventur. Bodin. l. 6. c. 2. num. 6,7.</div> + +<div class="note"><a name="note581">581</a>. Amasis Aegypti rex legem promulgavit, ut omnes subditi quotannis rationem redderent unde viverent.</div> + +<div class="note"><a name="note582">582</a>. Buscoldus discursu polit. cap. 2. “whereby they are supported, and do not become vagrants by being less accustomed to labour.”</div> + +<div class="note"><a name="note583">583</a>. Lib. 1. de increm. Urb. cap. 6.</div> + +<div class="note"><a name="note584">584</a>. Cap. 5. de increm. urb. Quas flumen, lacus, aut mare alluit.</div> + +<div class="note"><a name="note585">585</a>. Incredibilem commoditatem, vectura mercium tres fluvii navigabiles, &c. Boterus de Gallia.</div> + +<div class="note"><a name="note586">586</a>. Herodotus.</div> + +<div class="note"><a name="note587">587</a>. Ind. Orient. cap. 2. Rotam in medio flumine constituunt, cui ex pellibus animalium consutos uteres appendunt, hi dum rota movetur, aquam per canales, &c.</div> + +<div class="note"><a name="note588">588</a>. Centum pedes lata fossa 30. alta.</div> + +<div class="note"><a name="note589">589</a>. Contrary to that of Archimedes, who holds the superficies of all waters even.</div> + +<div class="note"><a name="note590">590</a>. Lib. 1. cap. 3.</div> + +<div class="note"><a name="note591">591</a>. Dion. Pausanias, et Nic. Gerbelius. Munster. Cosm. Lib. 4. cap. 36. Ut brevior foret navigatio et minus periculosa.</div> + +<div class="note"><a name="note592">592</a>. Charles the great went about to make a channel from the Rhine to the Danube. Bil. Pirkimerus descript. Ger. the ruins are yet seen about Wessenburg from Rednich to Altimul. Ut navigabilia inter se Occidentis et Septentrionis littora fierent.</div> + +<div class="note"><a name="note593">593</a>. Maginus Georgr. Simlerus de rep. Helvet. lib. 1. describit.</div> + +<div class="note"><a name="note594">594</a>. Camden in Lincolnshire, Fossedike.</div> + +<div class="note"><a name="note595">595</a>. Near St. Albans, “which must not now be whispered in the ear.”</div> + +<div class="note"><a name="note596">596</a>. Lilius Girald. Nat. comes.</div> + +<div class="note"><a name="note597">597</a>. Apuleius, lib. 4. Flor. Lar. familiaris inter homines aetatis suae cultus est, litium omnium et jurgiorum inter propinquos arbitrer et disceptator. Adversus iracundiam, invidiam, avaritiam, libidinem, ceteraque animi humani vitia et monstra philosophus iste Hercules fuit. Pestes eas mentibus exegit omnes, &c.</div> + +<div class="note"><a name="note598">598</a>. Votia navig.</div> + +<div class="note"><a name="note599">599</a>. Raggnalios, part 2, cap. 2, et part 3, c. 17.</div> + +<div class="note"><a name="note600">600</a>. Velent. Andreae Apolog. manip. 604.</div> + +<div class="note"><a name="note601">601</a>. Qui sordidus est, sordescat adhuc.</div> + +<div class="note"><a name="note602">602</a>. Hor.</div> + +<div class="note"><a name="note603">603</a>. Ferdinando Quir. 1612.</div> + +<div class="note"><a name="note604">604</a>. Vide Acosta et Laiet.</div> + +<div class="note"><a name="note605">605</a>. Vide patritium, lib. 8. tit. 10. de Instit. Reipub.</div> + +<div class="note"><a name="note606">606</a>. Sic Olim Hippodamus Milesius Aris. polit. cap. 11. et Vitruvius l. 1. c. ult.</div> + +<div class="note"><a name="note607">607</a>. With walls of earth, &c.</div> + +<div class="note"><a name="note608">608</a>. De his Plin. epist. 42. lib. 2. et Tacit. Annal. 13. lib.</div> + +<div class="note"><a name="note609">609</a>. Vide Brisonium de regno Perse lib. 3. de his et Vegetium, lib. 2. cap. 3. de Annona.</div> + +<div class="note"><a name="note610">610</a>. Not to make gold, but for matters of physic.</div> + +<div class="note"><a name="note611">611</a>. Bresonius Josephus, lib. 21. antiquit. Jud. cap. 6. Herod. lib. 3.</div> + +<div class="note"><a name="note612">612</a>. So Lod. Vives thinks best, Comineus, and others.</div> + +<div class="note"><a name="note613">613</a>. Plato 3. de leg. Aediles creari vult, qui fora, fontes, vias, portus, plateas, et id genus alia procurent. Vide Isaacum Pontanum de civ. Amstel. haec omnia, &c. Gotardum et alios.</div> + +<div class="note"><a name="note614">614</a>. De Increm. urb. cap. 13. Ingenue fateor me non intelligere cur ignobilius sit urbes bene munitas colere nunc quam olim, aut casae rusticae praesse quam urbi. Idem Urbertus Foliot, de Neapoli.</div> + +<div class="note"><a name="note615">615</a>. Ne tantillum quidem soli incultum relinquitur, ut verum sit ne pollicem quidem agri in his regionibus sterilem aut infoecundum reperiri. Marcus Hemingias Augustanus de regno Chinae, l. 1. c. 3.</div> + +<div class="note"><a name="note616">616</a>. M. Carew, in his survey of Cornwall, saith that before that country was enclosed, the husbandmen drank water, did eat little or no bread, fol. 66, lib. 1. their apparel was coarse, they went bare legged, their dwelling was correspondent; but since inclosure, they live decently, and have money to spend (fol. 23); when their fields were common, their wool was coarse, Cornish hair; but since inclosure, it is almost as good as Cotswol, and their soil much mended. Tusser. cap. 52 of his husbandry, is of his opinion, one acre enclosed, is worth three common. The country enclosed I praise; the other delighteth not me, for nothing of wealth it doth raise, &c.</div> + +<div class="note"><a name="note617">617</a>. Incredibilis navigiorum copia, nihilo pauciores in aquis, quam in continenti commorantur. M. Ricceus expedit. in Sinas, l. 1. c. 3.</div> + +<div class="note"><a name="note618">618</a>. To this purpose, Arist. polit. 2. c. 6. allows a third part of their revenues, Hippodamus half.</div> + +<div class="note"><a name="note619">619</a>. Ita lex Agraria olim Romae.</div> + +<div class="note"><a name="note620">620</a>. Hic segetes, illic veniunt felicius uvae, Arborei faetus alibi, atque injussa virescunt Graminia. Virg. 1. Georg.</div> + +<div class="note"><a name="note621">621</a>. Lucanus, l. 6.</div> + +<div class="note"><a name="note622">622</a>. Virg.</div> + +<div class="note"><a name="note623">623</a>. Joh. Valent. Andreas, Lord Verulam.</div> + +<div class="note"><a name="note624">624</a>. So is it in the kingdom of Naples and France.</div> + +<div class="note"><a name="note625">625</a>. See Contarenus and Osorius de rebus gestis Emanuelis.</div> + +<div class="note"><a name="note626">626</a>. Claudian l. 7. “Liberty never is more gratifying than under a pious king.”</div> + +<div class="note"><a name="note627">627</a>. Herodotus Erato lib. 6. Cum Aegyptiis Lacedemonii in hoc congruunt, quod eorum praecones, tibicines, coqui, et reliqui artifices, in paterno artificio succedunt, et coquus a coquo gignitur, et paterno opere perseverat. Idem Marcus polus de Quinzay. Idem Osorius de Emanuele rege Lusitano. Riccius de Sinia.</div> + +<div class="note"><a name="note628">628</a>. Hippol. a collibus de increm. urb. c. 20. Plato idem 7. de legibus, quae ad vitam necessaria, et quibus carere non possumus, nullum dependi vectigal, &c.</div> + +<div class="note"><a name="note629">629</a>. Plato 12. de legibus, 40. annos natos vult, ut si quid memorabile viderent apud exteros, hoc ipsum in rempub. recipiatur.</div> + +<div class="note"><a name="note630">630</a>. Simlerus in Helvetia.</div> + +<div class="note"><a name="note631">631</a>. Utopienses causidicos excludant, qui causas callide et vafre tractent et disputent. Iniquissimum censens hominem ullis obligari legibus, quae aut numerosioret sunt, quam ut perlegi queant, aut obscuriores quam ut a quovis possint intelligi. Volunt ut suam quisque causam agat, eamque referat Judici quam narraturus fuerat patrono, sic minus erit ambagum, et veritas facilius elicietur. Mor. Utop. l. 2.</div> + +<div class="note"><a name="note632">632</a>. Medici ex publico victum sumunt. Boter. l. 1. c. 5. de Aegyptiis.</div> + +<div class="note"><a name="note633">633</a>. De his lege Patrit. l. 3. tit. 8. de reip. Instit.</div> + +<div class="note"><a name="note634">634</a>. Nihil a clientibus patroni accipiant, priusquam lis finita est. Barel. Argen. lib. 3.</div> + +<div class="note"><a name="note635">635</a>. It is so in most free cities in Germany.</div> + +<div class="note"><a name="note636">636</a>. Mat. Riccius exped. in Sinas, l. 1. c. 5. de examinatione electionum copiose agit, &c.</div> + +<div class="note"><a name="note637">637</a>. Contar. de repub. Venet. l. 1.</div> + +<div class="note"><a name="note638">638</a>. Osor. l. 11. de reb. gest. Eman. Qui in literis maximos progressus fecerint maximis honoribus afficiuntur, secundus honoris gradus militibus assignatur, postremi ordinis mechanicis, doctorum hominum judiciis in altiorem locum quisque praesertur, et qui a plurimis approbatur, ampliores in rep. dignitates consequitur. Qui in hoc examine primas habet, insigni per totam vitam dignitate insignitur, marchioni similis, aut duci apud nos.</div> + +<div class="note"><a name="note639">639</a>. Cedant arma togae.</div> + +<div class="note"><a name="note640">640</a>. As in Berne, Lucerne, Friburge in Switzerland, a vicious liver is uncapable of any office; if a Senator, instantly deposed. Simlerus.</div> + +<div class="note"><a name="note641">641</a>. Not above three years, Arist. polit. 5. c. 8.</div> + +<div class="note"><a name="note642">642</a>. Nam quis custodiet ipsos custodes?</div> + +<div class="note"><a name="note643">643</a>. Cytreus in Greisgeia. Qui non ex sublimi despiciant inferiores, nec ut bestias conculcent sibi subditos auctoritatis nomini, confisi, &c.</div> + +<div class="note"><a name="note644">644</a>. Sesellius de rep. Gallorum, lib. 1 & 2.</div> + +<div class="note"><a name="note645">645</a>. “For who would cultivate virtue itself, if you were to take away the reward?”</div> + +<div class="note"><a name="note646">646</a>. Si quis egregium aut bello aut pace perfecerit. Sesel. l. 1.</div> + +<div class="note"><a name="note647">647</a>. Ad regendam rempub. soli literati admittuntur, nec ad eam rem gratia magistratuum aut regis indigent, omnia explorata cujusque scientia et virtute pendent. Riccius lib. 1. cap. 5.</div> + +<div class="note"><a name="note648">648</a>. In defuncti locum eum jussit subrogari, qui inter majores virtute reliquis praeiret; non fuit apud mortales ullum excellentius certamen, aut cujus victoria magis esset expetenda, non enim inter celeres, celerrimo, non inter robustos robustissimo, &c.</div> + +<div class="note"><a name="note649">649</a>. Nullum videres vel in hac vel in vicinis regionibus pauperem, nullum obaeratum, &c.</div> + +<div class="note"><a name="note650">650</a>. Nullus mendicus apud Sinas, nemini sano quamvis oculis turbatus sit mendicare permittitur, omnes pro viribus laborare, coguntur, caeci molis trusatilibus versandis addicuntur, soli hospitiis gaudent, qui ad labores sunt inepti. Osor. l. 11. de reb. gest. Eman. Heming. de reg. Chin. l. 1. c. 3. Gotard. Arth. Orient. Ind. descr.</div> + +<div class="note"><a name="note651">651</a>. Alex. ab Alex. 3. c. 12.</div> + +<div class="note"><a name="note652">652</a>. Sic olim Romae Isaac. Pontan. de his optime. Aristot. l. 2. c. 9.</div> + +<div class="note"><a name="note653">653</a>. Idem Aristot. pol. 5. c. 8. Vitiosum quum soli pauperum liberi educantur ad labores, nobilium et divitum in voluptatibus et deliciis.</div> + +<div class="note"><a name="note654">654</a>. Quae haec injustitia ut nobilis quispiam, aut faenerator qui nihil agat, lautam et splendidam vitam agat, otio et deliciis, quum interim auriga, faber, agricola, quo respub. carere non potest, vitam adeo miseram ducat, ut pejor quam jumentorum sit ejus conditio? Iniqua resp. quae dat parasitis, adulatoribus, inanium voluptatum artificibus generosis et otiosis tanta munera prodigit, at contra agricolis, carbonariis, aurigis, fabris, &c. nihil prospicit, sed eorum abusa labore florentia aetatis fame penset et aerumnis, Mor. Utop. l. 2.</div> + +<div class="note"><a name="note655">655</a>. In Segovia nemo otiosus, nemo mendicus nisi per aetatem aut morbum opus facere non potest: nulli deest unde victum quaerat, aut quo se exerceat. Cypr. Echovius Delit. Hispan. Nullus Genevae otiosus, ne septennis puer. Paulus Heuzner Itiner.</div> + +<div class="note"><a name="note656">656</a>. Athenaeus, l. 12.</div> + +<div class="note"><a name="note657">657</a>. Simlerus de repub. Helvet.</div> + +<div class="note"><a name="note658">658</a>. Spartian. olim Romae sic.</div> + +<div class="note"><a name="note659">659</a>. He that provides not for his family, is worse than a thief. Paul.</div> + +<div class="note"><a name="note660">660</a>. Alfredi lex. utraque manus et lingua praecidatur, nisi eam capite redemerit.</div> + +<div class="note"><a name="note661">661</a>. Si quis nuptam stuprarit, virga virilis ei praeciditur; si mulier, nasus et auricula praecidatur. Alfredi lex. En leges ipsi Veneri Martique timendas.</div> + +<div class="note"><a name="note662">662</a>. 54 Pauperes non peccant, quum extrema necessitate coacti rem alienam capiunt. Maldonat. summula quaest. 8. art. 3. Ego cum illis sentio qui licere putant a divite clam accipere, qui tenetur pauperi subvenire. Emmanuel Sa. Aphor. confess.</div> + +<div class="note"><a name="note663">663</a>. 55 Lib. 2. de Reg. Persarum.</div> + +<div class="note"><a name="note664">664</a>. Lib. 24.</div> + +<div class="note"><a name="note665">665</a>. Aliter Aristoteles, a man at 25, a woman at 20. polit.</div> + +<div class="note"><a name="note666">666</a>. Lex olim Licurgi, hodie Chinensium; vide Plutarchum, Riccium, Hemmingium, Arniseum, Nevisanum, et alios de hac quaestione.</div> + +<div class="note"><a name="note667">667</a>. Alfredus.</div> + +<div class="note"><a name="note668">668</a>. Apud Lacones olim virgines fine dote nubebant. Boter. l. 3. c. 3.</div> + +<div class="note"><a name="note669">669</a>. 61 Lege cautum non ita pridem apud Venetos, ne quis Patritius dotem excederet 1500 coron.</div> + +<div class="note"><a name="note670">670</a>. 62 Bux. Synag. Jud. Sic. Judaei. Leo Afer Africae descript. ne sint aliter incontinentes ob reipub. bonum. Ut August. Caesar. orat. ad caelibes Romanos olim edocuit.</div> + +<div class="note"><a name="note671">671</a>. Morbo laborans, qui in prolem facile diffunditur, ne genus humanum foeda contagione laedatur, juventute castratur, mulieres tales procul a consortio virorum ablegantur, &c. Hector Boethius hist. lib. 1. de vet. Scotorum moribus.</div> + +<div class="note"><a name="note672">672</a>. Speciosissimi juvenes liberis dabunt operam. Plato 5. de legibus.</div> + +<div class="note"><a name="note673">673</a>. The Saxons exclude dumb, blind, leprous, and such like persons from all inheritance, as we do fools.</div> + +<div class="note"><a name="note674">674</a>. Ut olim Romani, Hispani hodie, &c.</div> + +<div class="note"><a name="note675">675</a>. Riccius lib. 11. cap. 5. de Sinarum. expedit. sic Hispani cogunt Mauros arma deponere. So it is in most Italian cities.</div> + +<div class="note"><a name="note676">676</a>. Idem Plato 12. de legibus, it hath ever been immoderate, vide Guil. Stuckium antiq. convival. lib. 1. cap. 26.</div> + +<div class="note"><a name="note677">677</a>. Plato 9. de legibus.</div> + +<div class="note"><a name="note678">678</a>. As those Lombards beyond Seas, though with some reformation, mons pietatis, or bank of charity, as Malines terms it, cap. 33. Lex mercat. part 2. that lend money upon easy pawns, or take money upon adventure for men's lives.</div> + +<div class="note"><a name="note679">679</a>. That proportion will make merchandise increase, land dearer, and better improved, as he hath judicially proved in his tract of usury, exhibited to the Parliament anno 1621.</div> + +<div class="note"><a name="note680">680</a>. Hoc fere Zanchius com. in 4 cap. ad Ephes. aequissimam vocat usuram, et charitati Christianae consentaneam, modo non exigant, &c. nec omnes dent ad foenus, sed ii qui in pecuniis bona habent, et ob aetatem, sexum, artis alicujus ignorantiam, non possunt uti. Nec omnibus, sed mercatoribus et iis qui honeste impendent, &c.</div> + +<div class="note"><a name="note681">681</a>. Idem apud Persas olim, lege Brisonium.</div> + +<div class="note"><a name="note682">682</a>. “We hate the hawk, because he always lives in battle.”</div> + +<div class="note"><a name="note683">683</a>. Idem Plato de legibus.</div> + +<div class="note"><a name="note684">684</a>. 30. Optimum quidem fuerat eam patribus nostris mentem a diis datam esse, ut vos Italiae, nos Africae imperio contenti essemus. Neque enim Sicilia aut Sardinia satis digna precio sunt pro tot classibus, &c.</div> + +<div class="note"><a name="note685">685</a>. Claudian.</div> + +<div class="note"><a name="note686">686</a>. Thucydides.</div> + +<div class="note"><a name="note687">687</a>. A depopulatione, agrorum incendiis, et ejusmodi factis immanibus. Plato.</div> + +<div class="note"><a name="note688">688</a>. Hungar. dec. 1. lib. 9.</div> + +<div class="note"><a name="note689">689</a>. Sesellius, lib. 2. de repub. Gal. valde enim est indecorum, ubi quod praeter opinionem accidit dicere, Non putaram, presertim si res praecaveri potuerit. Livius, lib. 1. Dion. lib. 2. Diodorus Siculus, lib. 2.</div> + +<div class="note"><a name="note690">690</a>. Peragit tranquilla potestas. Quod violenta nequit.—Claudian.</div> + +<div class="note"><a name="note691">691</a>. Bellum nec timendum nec provocandum. Plin. Panegyr. Trajano.</div> + +<div class="note"><a name="note692">692</a>. Lib. 3. poet. cap. 19.</div> + +<div class="note"><a name="note693">693</a>. Lib. 4. de repub. cap. 2.</div> + +<div class="note"><a name="note694">694</a>. Peucer. lib. 1. de divinat.</div> + +<div class="note"><a name="note695">695</a>. Camden in Cheshire.</div> + +<div class="note"><a name="note696">696</a>. Iliad. 6. lib.</div> + +<div class="note"><a name="note697">697</a>. Vide Puteani Comun, Goclenium de portentosis coenis nostrorum temporum.</div> + +<div class="note"><a name="note698">698</a>. Mirabile dictu est, quantum opsoniorum una domus singulis diebus absumat, sternuntur mensae in omnes pene horas calentibus semper eduliis. Descrip. Britan.</div> + +<div class="note"><a name="note699">699</a>. Lib. 1. de rep. Gallorum; quod tot lites et causae forenses, aliae ferantur ex aliis, in immensum producantur, et magnos sumptus requirant unde fit ut juris administri plerumque nobilium possessiones adquirant, tum quod sumptuose vivant, et a mercatoribus absorbentur et splendissime vestiantur, &c.</div> + +<div class="note"><a name="note700">700</a>. Ter.</div> + +<div class="note"><a name="note701">701</a>. Amphit. Plant.</div> + +<div class="note"><a name="note702">702</a>. Paling. Filius ut fur.</div> + +<div class="note"><a name="note703">703</a>. Catus cum mure, duo galli simul in aede, Et glotes binae nunquam vivunt sine lite.</div> + +<div class="note"><a name="note704">704</a>. Res angusta domi.</div> + +<div class="note"><a name="note705">705</a>. When pride and beggary meet in a family, they roar and howl, and cause as many flashes of discontents, as fire and water, when they concur, make thunder-claps in the skies.</div> + +<div class="note"><a name="note706">706</a>. Plautus Aulular.</div> + +<div class="note"><a name="note707">707</a>. Lib. 7. cap. 6.</div> + +<div class="note"><a name="note708">708</a>. Pellitur in bellis sapientia, vigeritur res. Vetus proverbium, aut regem aut fatuum nasci oportere.</div> + +<div class="note"><a name="note709">709</a>. Lib. 1. hist. Rom. similes a. bacculorum calculis, secundum computantis arbitrium, modo aerei sunt, modo aurei; ad nutum regis nunc beati sunt nunc miseri.</div> + +<div class="note"><a name="note710">710</a>. Aerumnosique Solones in Sa. 3. De miser. curialium.</div> + +<div class="note"><a name="note711">711</a>. F. Dousae Epid. lib. 1. c. 13.</div> + +<div class="note"><a name="note712">712</a>. Hoc cognomento cohonestati Romae, qui caeteros mortales sapientia praestarent, testis Plin. lib. 7. cap. 34.</div> + +<div class="note"><a name="note713">713</a>. Insanire parant certa ratione modoque, mad by the book they, & c.</div> + +<div class="note"><a name="note714">714</a>. Juvenal. “O Physicians! open the middle vein.”</div> + +<div class="note"><a name="note715">715</a>. Solomon.</div> + +<div class="note"><a name="note716">716</a>. Communis irrisor stultitiae.</div> + +<div class="note"><a name="note717">717</a>. Wit whither wilt?</div> + +<div class="note"><a name="note718">718</a>. Scaliger exercitat. 324.</div> + +<div class="note"><a name="note719">719</a>. Vit. ejus.</div> + +<div class="note"><a name="note720">720</a>. Ennius.</div> + +<div class="note"><a name="note721">721</a>. Lucian. Ter mille drachmis olim empta; studens inde sapientiam adipiscetur.</div> + +<div class="note"><a name="note722">722</a>. Epist. 21. 1. lib. Non oportet orationem sapientis esse politam aut solicitam.</div> + +<div class="note"><a name="note723">723</a>. Lib. 3. cap. 13. multo anhelitu jactatione furentes pectus, frontem caedentes, &c.</div> + +<div class="note"><a name="note724">724</a>. Lipsius, voces sunt, praeterea nihil.</div> + +<div class="note"><a name="note725">725</a>. Lib. 30. plus mail facere videtur qui oratione quam qui praetio quemvis corrumpit: nam, &c.</div> + +<div class="note"><a name="note726">726</a>. In Gorg. Platonis.</div> + +<div class="note"><a name="note727">727</a>. In naugerio.</div> + +<div class="note"><a name="note728">728</a>. Si furor sit Lyaeus, &c. quoties furit, furit, furit, amans, bibens, et Poeta, &c.</div> + +<div class="note"><a name="note729">729</a>. “They are borne in the bark of folly, and dwell in the grove of madness.”</div> + +<div class="note"><a name="note730">730</a>. Morus Utop. lib. 11.</div> + +<div class="note"><a name="note731">731</a>. Macrob. Satur. 7. 16.</div> + +<div class="note"><a name="note732">732</a>. Epist. 16.</div> + +<div class="note"><a name="note733">733</a>. Lib. de causis corrup. artium.</div> + +<div class="note"><a name="note734">734</a>. Lib. 2. in Ausonium, cap. 19 et 32.</div> + +<div class="note"><a name="note735">735</a>. Edit. 7. volum. Jano Gutero.</div> + +<div class="note"><a name="note736">736</a>. Aristophanis Ranis.</div> + +<div class="note"><a name="note737">737</a>. Lib. de beneficiis.</div> + +<div class="note"><a name="note738">738</a>. Delirus et amens dicatur merit. Hor. Seneca.</div> + +<div class="note"><a name="note739">739</a>. Ovid. Met. “Majesty and Love do not agree well, nor dwell together.”</div> + +<div class="note"><a name="note740">740</a>. Plutarch. Amatorio est amor insanus.</div> + +<div class="note"><a name="note741">741</a>. Epist. 39.</div> + +<div class="note"><a name="note742">742</a>. Sylvae nuptialis, l. 1. num. 11. Omnes mulieres ut plurimum stultae.</div> + +<div class="note"><a name="note743">743</a>. Aristotle.</div> + +<div class="note"><a name="note744">744</a>. Dolere se dixit quod tum vita egrederetur.</div> + +<div class="note"><a name="note745">745</a>. Lib. 1. num. 11. sapientia et divitiae vix simul possideri possunt.</div> + +<div class="note"><a name="note746">746</a>. They get their wisdom by eating piecrust some.</div> + +<div class="note"><a name="note747">747</a>. <span lang="gr">χρήματα τοῖς θνητοῖς γίνετω αφροσυνη</span>. Opes quidem mortalibus sunt amentia. Theognis.</div> + +<div class="note"><a name="note748">748</a>. Fortuna nimium quem fovet, stultum facit.</div> + +<div class="note"><a name="note749">749</a>. Joh. 28.</div> + +<div class="note"><a name="note750">750</a>. Mag. moral. lib. 2 et lib. 1. sat. 4.</div> + +<div class="note"><a name="note751">751</a>. Hor. lib. 1. sat. 4.</div> + +<div class="note"><a name="note752">752</a>. Insana gula, insanae obstructiones, insanum venandi studium discordia demens. Virg. Aen.</div> + +<div class="note"><a name="note753">753</a>. Heliodorus Carthaginensis ad extremum orbis sarcophago testamento me hic jussi condier, et ut viderem an quis insanior ad me visendum usque ad haec loca penetraret. Ortelius in Gad.</div> + +<div class="note"><a name="note754">754</a>. If it be his work, which Gasper Veretus suspects.</div> + +<div class="note"><a name="note755">755</a>. Livy, Ingentes virtutes ingentia vitia.</div> + +<div class="note"><a name="note756">756</a>. Hor. Quisquis ambitione mala aut argenti pallet amore, Quisquis luxuria, tristique superstitione. Per.</div> + +<div class="note"><a name="note757">757</a>. Cronica Slavonica ad annum 1257. de cujus pecunia jam incredibilia dixerunt.</div> + +<div class="note"><a name="note758">758</a>. A fool and his money are soon parted.</div> + +<div class="note"><a name="note759">759</a>. Orat. de imag. ambitiosus et audax naviget Anticyras.</div> + +<div class="note"><a name="note760">760</a>. Navis stulta, quae continuo movetur nautae stulti qui se periculis exponunt, aqua insana quae sic fremit, &c. aer jactatur, &c. qui mari se committit stolidum unum terra fugiens, 40. mari invenit. Gaspar Ens. Moros.</div> + +<div class="note"><a name="note761">761</a>. Cap. de alien. mentis.</div> + +<div class="note"><a name="note762">762</a>. Dipnosophist. lib. 8.</div> + +<div class="note"><a name="note763">763</a>. Tibicines mente Capti. Erasm. Chi. 14. cer. 7.</div> + +<div class="note"><a name="note764">764</a>. Prov. 30. Insana libido, Hic rogo non furor est, non est haec mentula demens. Mart. ep. 74. l. 3.</div> + +<div class="note"><a name="note765">765</a>. Mille puellarum et puerorum mille jurores.</div> + +<div class="note"><a name="note766">766</a>. Uter est insanior horum. Hor. Ovid. Virg. Plin.</div> + +<div class="note"><a name="note767">767</a>. Plin. lib. 36.</div> + +<div class="note"><a name="note768">768</a>. Tacitus 3. Annal.</div> + +<div class="note"><a name="note769">769</a>. Ovid. 7. met. E. fungis nati homines ut olim Corinthi primaevi illius loci accolae, quia stolidi et fatui fungis nati dicebantur, idem et alibi dicas.</div> + +<div class="note"><a name="note770">770</a>. Famian. Strade de bajulis, de marmore semisculpti.</div> + +<div class="note"><a name="note771">771</a>. Arianus periplo maris Euxini portus ejus meminit, et Gillius, l. 3. de Bospher. Thracio et laurus insana quae allata in convivium convivas omnes insania affecit. Guliel. Stucchius comment, &c.</div> + +<div class="note"><a name="note772">772</a>. Lepidum poema sic inscriptum.</div> + +<div class="note"><a name="note773">773</a>. “No one is wise at all hours,—no one born without faults,—no one free from crime,—no one content with his lot,—no one in love wise,—no good, or wise man perfectly happy.”</div> + +<div class="note"><a name="note774">774</a>. Stultitiam simulare non potes nisi taciturnitate.</div> + +<div class="note"><a name="note775">775</a>. Extortus non cruciatur, ambustus non laeditur, prostratus in lucta, non vincitur; non fit captivus ab hoste venundatus. Et si rugosus, senex edentulus, luscus, deformis, formosus tamen, et deo similis, felix, dives, rex nullius egens, et si denario non sit dignus.</div> + +<div class="note"><a name="note776">776</a>. Illum contendunt non injuria affici, non insania, non inebriari, quia virtus non eripitur ob constantes comprehensiones. Lips. phys. Stoic, lib. 3. diffi. 18.</div> + +<div class="note"><a name="note777">777</a>. Tarreus Hebus epig. 102. l. 8.</div> + +<div class="note"><a name="note778">778</a>. Hor.</div> + +<div class="note"><a name="note779">779</a>. Fratres sanct. Roseae crucis.</div> + +<div class="note"><a name="note780">780</a>. An sint, quales sint, unde nomen illud asciverint.</div> + +<div class="note"><a name="note781">781</a>. Turri Babel.</div> + +<div class="note"><a name="note782">782</a>. Omnium artium et scientiarum instaurator.</div> + +<div class="note"><a name="note783">783</a>. Divinus ille vir auctor notarum. in epist. Rog. Bacon. ed. Hambur. 1608.</div> + +<div class="note"><a name="note784">784</a>. Sapientiae desponsati.</div> + +<div class="note"><a name="note785">785</a>. “From the Rising Sun to the Maeotid Lake, there was not one that could fairly be put in comparison with them.”</div> + +<div class="note"><a name="note786">786</a>. Solus hic est sapiens alii volitant velut umbrae.</div> + +<div class="note"><a name="note787">787</a>. In ep. ad Balthas. Moretum.</div> + +<div class="note"><a name="note788">788</a>. Rejectiunculae ad Patavum. Felinus cum reliquis.</div> + +<div class="note"><a name="note789">789</a>. Magnum virum sequi est sapere, some think; others desipere. Catul.</div> + +<div class="note"><a name="note790">790</a>. Plant. Menec.</div> + +<div class="note"><a name="note791">791</a>. In Sat. 14.</div> + +<div class="note"><a name="note792">792</a>. Or to send for a cook to the Anticyrae to make Hellebore pottage, settle-brain pottage.</div> + +<div class="note"><a name="note793">793</a>. Aliquantulum tamen inde me solabor, quod una cum multis et sapientibus et celeberrimis viris ipse insipiens sim, quod se Menippus Luciani in Necyomantia.</div> + +<div class="note"><a name="note794">794</a>. Petronius in Catalect.</div> + +<div class="note"><a name="note795">795</a>. That I mean of Andr. Vale. Apolog. Manip. l. 1 et 26. Apol.</div> + +<div class="note"><a name="note796">796</a>. Haec affectio nostris temporibus frequentissima.</div> + +<div class="note"><a name="note797">797</a>. Cap. 15. de Mel.</div> + +<div class="note"><a name="note798">798</a>. De anima. Nostro hoc saeculo morbus frequentissimus.</div> + +<div class="note"><a name="note799">799</a>. Consult. 98. adeo nostris temporibus frequenter ingruit ut nullus fere ab ejus labe immunis reperiatur et omnium fere morborum occasio existat.</div> + +<div class="note"><a name="note800">800</a>. Mor. Encom si quis calumnietur levius esse quam decet Theologum, aut mordacius quam deceat Christianum.</div> + +<div class="note"><a name="note801">801</a>. Hor. Sat. 4. l. 1.</div> + +<div class="note"><a name="note802">802</a>. Epi. ad Dorpium de Moria. si quispiam offendatur et sibi vindicet, non habet quod expostulet cum eo scripsit, ipse si volet, secum agat injuriam, utpote sui proditor, qui declaravit hoc ad se proprie pertinere.</div> + +<div class="note"><a name="note803">803</a>. Si quis se laesum clamabit, aut conscientiam prodit suam, aut certe metum, Phaedr. lib. 3. Aesop. Fab.</div> + +<div class="note"><a name="note804">804</a>. If any one shall err through his own suspicion, and shall apply to himself what is common to all, he will foolishly betray a consciousness of guilt.</div> + +<div class="note"><a name="note805">805</a>. Hor.</div> + +<div class="note"><a name="note806">806</a>. Mart. l. 7. 22.</div> + +<div class="note"><a name="note807">807</a>. Ut lubet feriat, abstergant hos ictus Democriti pharmacos.</div> + +<div class="note"><a name="note808">808</a>. Rusticorum dea preesse vacantibus et otiosis putabatur, cui post labores agricola sacrificabat. Plin. l. 3. c. 12. Ovid. l. 6. Fast. Jam quoque cum fiunt antiquae sacra Vacunae, ante Vacunales stantque sedentque focos. Rosinus.</div> + +<div class="note"><a name="note809">809</a>. Ter. prol. Eunuch.</div> + +<div class="note"><a name="note810">810</a>. Ariost. l. 39. Staf. 58.</div> + +<div class="note"><a name="note811">811</a>. Ut enim ex studiis gaudium sic studia ex hilaritate proveniunt. Plinius Maximo suo, ep. lib. 8.</div> + +<div class="note"><a name="note812">812</a>. Annal. 15.</div> + +<div class="note"><a name="note813">813</a>. Sir Francis Bacon in his Essays, now Viscount St. Albans.</div> + +<div class="note"><a name="note814">814</a>. Quod Probus Persii <span lang="gr">βιογραφος</span> virginali verecundia Persium fuisse dicit, ego, &c.</div> + +<div class="note"><a name="note815">815</a>. Quas aut incuria fudit, aut humana parum cavit natura. Hor.</div> + +<div class="note"><a name="note816">816</a>. Prol. quer. Plaut. “Let not any one take these things to himself, they are all but fictions.”</div> + +<div class="note"><a name="note817">817</a>. Si me commorit, melius non tangere clamo. Hor.</div> + +<div class="note"><a name="note818">818</a>. Hippoc. epist. Damageto, accercitus sum ut Democritum tanquam insanum curarem, sed postquam conveni, non per Jovem desipientiae negotium, sed rerum omnium receptaculum deprehendi, ejusque ingenium demiratus sum. Abderitanos vero tanquam non sanos accusavi, veratri potione ipsos potius eguisse dicens.</div> + +<div class="note"><a name="note819">819</a>. Mart.</div> + +<div class="note"><a name="note820">820</a>. Magnum miraculum.</div> + +<div class="note"><a name="note821">821</a>. Mundi epitome, naturae deliciae.</div> + +<div class="note"><a name="note822">822</a>. Finis rerum omnium, cui sublunaria serviunt. Scalig. exercit. 365. sec. 3. Vales. de sacr. Phil. c. 5.</div> + +<div class="note"><a name="note823">823</a>. Ut in numismate Caesaris imago, sic in homine Dei.</div> + +<div class="note"><a name="note824">824</a>. Gen. 1.</div> + +<div class="note"><a name="note825">825</a>. Imago mundi in corpore, Dei in anima. Exemplumque dei quisque est in imagine parva.</div> + +<div class="note"><a name="note826">826</a>. Eph. iv. 24.</div> + +<div class="note"><a name="note827">827</a>. Palan terius.</div> + +<div class="note"><a name="note828">828</a>. Psal. xlix. 20.</div> + +<div class="note"><a name="note829">829</a>. Lascivia superat equum, impudentia canem, astu vulpem, furore leonem. Chrys. 23. Gen.</div> + +<div class="note"><a name="note830">830</a>. Gen. iii. 13.</div> + +<div class="note"><a name="note831">831</a>. Ecclus. iv. 1, 2, 3, 4, 5, 8.</div> + +<div class="note"><a name="note832">832</a>. Gen. iii. 17.</div> + +<div class="note"><a name="note833">833</a>. Illa cadens tegmen manibus decussit, et una perniciem immisit miseris mortalibus atram. Hesiod. 1. oper.</div> + +<div class="note"><a name="note834">834</a>. Hom. 5. ad pop. Antioch.</div> + +<div class="note"><a name="note835">835</a>. Psal. cvii. 17.</div> + +<div class="note"><a name="note836">836</a>. Pro. i. 27.</div> + +<div class="note"><a name="note837">837</a>. Quod autem crebrius bella concutiant, quod sterilitas et fames solicitudinem cumulent, quod saevientibus morbis valitudo frangitur, quod humanum genus luis populatione vastatur; ob peccatum omnia. Cypr.</div> + +<div class="note"><a name="note838">838</a>. Si raro desuper pluvia descendat, si terra situ pulveris squalleat, si vix jejunas et pallidas heibas sterilis gleba producat, si turbo vineam debilitet, &c. Cypr.</div> + +<div class="note"><a name="note839">839</a>. Mat. xiv. 3.</div> + +<div class="note"><a name="note840">840</a>. Philostratus, lib. 8. vit. Apollonii. Injustitiam ejus, et sceleratas nuptias, et caeteta quae praeter rationem fecerat, morborum causas dixit.</div> + +<div class="note"><a name="note841">841</a>. 16.</div> + +<div class="note"><a name="note842">842</a>. 18.</div> + +<div class="note"><a name="note843">843</a>. 20.</div> + +<div class="note"><a name="note844">844</a>. Verse 17.</div> + +<div class="note"><a name="note845">845</a>. 28. Deos quos diligit, castigat.</div> + +<div class="note"><a name="note846">846</a>. Isa. v. 13. Verse 15.</div> + +<div class="note"><a name="note847">847</a>. Nostrae salutis avidus continenter aures vellicat, ac calamitate subinde nos exercet. Levinus Lemn. l. 2. c. 29. de occult, nat. mir.</div> + +<div class="note"><a name="note848">848</a>. Vexatio dat Intellectum. Isa. xiviii. 19.</div> + +<div class="note"><a name="note849">849</a>. In sickness the mind recollects itself.</div> + +<div class="note"><a name="note850">850</a>. Lib. 7. Cum judicio, mores et facta recognoscit et se intuetur. Dum fero languorem, fero religionis amorem. Expers languoris non sum memor hujus amoris.</div> + +<div class="note"><a name="note851">851</a>. Summum esse totius philosophiae, ut tales esse perseveremus, quales nos futures esse infirmi profitemur.</div> + +<div class="note"><a name="note852">852</a>. Petrarch.</div> + +<div class="note"><a name="note853">853</a>. Prov. iii. 12.</div> + +<div class="note"><a name="note854">854</a>. Hor. Epis. lib. 1. 4.</div> + +<div class="note"><a name="note855">855</a>. Deut. viii. 11. Qui stat videat ne cadat.</div> + +<div class="note"><a name="note856">856</a>. Quanto majoribus beneficiis a Deo cumulatur, tanto obligatiorem se debitorem fateri.</div> + +<div class="note"><a name="note857">857</a>. Boterus de Inst. urbium.</div> + +<div class="note"><a name="note858">858</a>. Lege hist, relationem Lod. Frois de rebus Japonicis ad annum 1596.</div> + +<div class="note"><a name="note859">859</a>. Guicciard. descript. Belg. anno 1421.</div> + +<div class="note"><a name="note860">860</a>. Giraldus Cambrens.</div> + +<div class="note"><a name="note861">861</a>. Janus Dousa, ep. lib. 1. car. 10. And we perceive nothing, except the dead bodies of cities in the open sea.</div> + +<div class="note"><a name="note862">862</a>. Munster l. 3. Cos. cap. 462.</div> + +<div class="note"><a name="note863">863</a>. Buchanan. Baptist.</div> + +<div class="note"><a name="note864">864</a>. Homo homini lupus, homo homini daemon.</div> + +<div class="note"><a name="note865">865</a>. Ovid. de Trist. l. 5. Eleg.</div> + +<div class="note"><a name="note866">866</a>. Miscent aconita novercae.</div> + +<div class="note"><a name="note867">867</a>. Lib. 2 Epist. 2. ad Donatum.</div> + +<div class="note"><a name="note868">868</a>. Eze. xviii. 2.</div> + +<div class="note"><a name="note869">869</a>. Hor. l. 3. Od. 6.</div> + +<div class="note"><a name="note870">870</a>. 2 Tim. iii. 2.</div> + +<div class="note"><a name="note871">871</a>. Eze. xviii. 31. Thy destruction is from thyself.</div> + +<div class="note"><a name="note872">872</a>. 21 Macc. iii. 12.</div> + +<div class="note"><a name="note873">873</a>. Part. 1. Sec. 2. Memb. 2.</div> + +<div class="note"><a name="note874">874</a>. Nequitia est quae te non sinet esse senem.</div> + +<div class="note"><a name="note875">875</a>. Homer. Iliad.</div> + +<div class="note"><a name="note876">876</a>. Intemperantia, luxus, ingluvies, et infinita hujusmodi flagitia, quae divinas poenas merentur. Crato.</div> + +<div class="note"><a name="note877">877</a>. Fern. Path. l. 1. c. 1. Morbus est affectus contra, naturam corpori insides.</div> + +<div class="note"><a name="note878">878</a>. Fusch. Instit. l. 3. sect. 1. c. 3. a quo primum vitiatur actio.</div> + +<div class="note"><a name="note879">879</a>. Dissolutio foederis in corpore, ut sanitas est consummatio.</div> + +<div class="note"><a name="note880">880</a>. Lib. 4. cap. 2. Morbus est habitus contra naturam, qui usum ejus, &c.</div> + +<div class="note"><a name="note881">881</a>. Cap. 11. lib. 7.</div> + +<div class="note"><a name="note882">882</a>. Horat. lib. 1. ode 3. “Emaciation, and a new cohort of fevers broods over the earth.”</div> + +<div class="note"><a name="note883">883</a>. Cap. 50. lib. 7. Centum et quinque vixit annos sine ullo incommodo.</div> + +<div class="note"><a name="note884">884</a>. Intus mulso, foras oleo.</div> + +<div class="note"><a name="note885">885</a>. Exemplis genitur. praefixis Ephemer. cap. de infirmitat.</div> + +<div class="note"><a name="note886">886</a>. Qui, quoad pueritae ultimam memoriam recordari potest non meminit se aegrotum decubuisse.</div> + +<div class="note"><a name="note887">887</a>. Lib. de vita longa.</div> + +<div class="note"><a name="note888">888</a>. Oper. et. dies.</div> + +<div class="note"><a name="note889">889</a>. See Fernelius Path. lib. 1. cap. 9, 10, 11, 12. Fuschius Instit. l. 3. sect. 1. c. 7. Wecker. Synt.</div> + +<div class="note"><a name="note890">890</a>. Praefat. de morbis capitis. In capite ut variae habitant partes, ita variae querelae ibi eveniunt.</div> + +<div class="note"><a name="note891">891</a>. Of which read Heurnius, Montaltus, Hildesheim, Quercetan, Jason Pratensis, &c.</div> + +<div class="note"><a name="note892">892</a>. Cap. 2. de melanchol.</div> + +<div class="note"><a name="note893">893</a>. Cap. 2. de Phisiologia sagarum: Quod alii minus recte fortasse dixerint, nos examinare, melius dijudicare, corrigere studeamus.</div> + +<div class="note"><a name="note894">894</a>. Cap. 4. de mol.</div> + +<div class="note"><a name="note895">895</a>. Art. Med. 7.</div> + +<div class="note"><a name="note896">896</a>. Plerique medici uno complexu perstringunt hos duos morbos, quod ex eadem causa oriantur, quodque magnitudine et modo solum distent, et alter gradus ad alterum existat. Jason Pratens.</div> + +<div class="note"><a name="note897">897</a>. Lib. Med.</div> + +<div class="note"><a name="note898">898</a>. Pars maniae mihi videtur.</div> + +<div class="note"><a name="note899">899</a>. Insanus est, qui aetate debita, et tempore debito per se, non momentaneam et fugacem, ut vini, solani, Hyoscyami, sed confirmatam habet impotentiam bene operandi circa intellectum. lib. 2. de intellectione.</div> + +<div class="note"><a name="note900">900</a>. Of which read Felix Plater, cap. 3. de mentis alienatione.</div> + +<div class="note"><a name="note901">901</a>. Lib. 6. cap. 11.</div> + +<div class="note"><a name="note902">902</a>. Lib. 3. cap. 16.</div> + +<div class="note"><a name="note903">903</a>. Cap. 9. Art. med.</div> + +<div class="note"><a name="note904">904</a>. De praestig. Daemonum, l. 3. cap. 21.</div> + +<div class="note"><a name="note905">905</a>. Observat. lib. 10. de morbis cerebri, cap. 15.</div> + +<div class="note"><a name="note906">906</a>. Hippocrates lib. de insania.</div> + +<div class="note"><a name="note907">907</a>. Lib. 8. cap. 22. Homines interdum lupos feri; et contra.</div> + +<div class="note"><a name="note908">908</a>. Met. lib. 1.</div> + +<div class="note"><a name="note909">909</a>. Cap. de Man.</div> + +<div class="note"><a name="note910">910</a>. Ulcerata crura, sitis ipsis adest immodica, pallidi, lingua sicca.</div> + +<div class="note"><a name="note911">911</a>. Cap. 9. art. Hydrophobia.</div> + +<div class="note"><a name="note912">912</a>. Lib. 3. cap. 9.</div> + +<div class="note"><a name="note913">913</a>. Lib. 7. de Venenis.</div> + +<div class="note"><a name="note914">914</a>. Lib. 3. cap. 13. de morbis acutis.</div> + +<div class="note"><a name="note915">915</a>. Spicel. 2.</div> + +<div class="note"><a name="note916">916</a>. Sckenkius, 7 lib. de Venenis.</div> + +<div class="note"><a name="note917">917</a>. Lib. de Hydrophobia.</div> + +<div class="note"><a name="note918">918</a>. Observat. lib. 10. 25.</div> + +<div class="note"><a name="note919">919</a>. Lascivam Choream. To. 4. de morbis amentium. Tract. 1.</div> + +<div class="note"><a name="note920">920</a>. Eventu ut plurimum rem ipsam comprobante.</div> + +<div class="note"><a name="note921">921</a>. Lib. 1. cap. de Mania.</div> + +<div class="note"><a name="note922">922</a>. Cap. 3. de mentis alienat.</div> + +<div class="note"><a name="note923">923</a>. Cap. 4. de mel.</div> + +<div class="note"><a name="note924">924</a>. PART. 3.</div> + +<div class="note"><a name="note925">925</a>. De quo homine securitas, de quo certum gaudium? quocunque se convertit, in terrenis rebus amaritudinem animi inveniet. Aug. in Psal. viii. 5.</div> + +<div class="note"><a name="note926">926</a>. Job. i. 14.</div> + +<div class="note"><a name="note927">927</a>. Omni tempore Socratem eodem vultu videri, sive domum rediret, sive domo egrederetur.</div> + +<div class="note"><a name="note928">928</a>. Lib. 7. cap. 1. Natus in florentissima totius orbis civitate, nobilissimis parentibus, corpores vires habuit et rarissimas animi dotes, uxorem conapicuam, pudicam, felices liberos, consulare decus, sequentes triumphos, &c.</div> + +<div class="note"><a name="note929">929</a>. Aelian.</div> + +<div class="note"><a name="note930">930</a>. Homer. Iliad.</div> + +<div class="note"><a name="note931">931</a>. Lipsius, cent. 3. ep. 45, ut coelum, sic nos homines sumus: illud ex intervallo nubibus obducitur et obscuratur. In rosario flores spinis intermixti. Vita similis aeri, udum modo, sudum, tempestas, serenitas: ita vices rerum sunt, praemia gaudiis, et sequaces curae.</div> + +<div class="note"><a name="note932">932</a>. Lucretius, l. 4. 1124.</div> + +<div class="note"><a name="note933">933</a>. Prov. xiv. 13. Extremum gaudii luctas occupat.</div> + +<div class="note"><a name="note934">934</a>. Natalitia inquit celebrantur, nuptiae hic sunt; at ibi quid celebratur quod non dolet, quod non transit?</div> + +<div class="note"><a name="note935">935</a>. Apuleius 4. florid. Nihil quicquid homini tam prosperum divinitus datum, quin ei admixtum sit aliquid difficultatis ut etiam amplissima quaqua laetitia, subsit quaepiam vel parva querimonia conjugatione quadam mellis, et fellis.</div> + +<div class="note"><a name="note936">936</a>. Caduca nimirum et fragilia, et puerilibus consentanea crepundiis sunt ista quae vires et opes humanae vocantur, affluunt subito, repente delabuntur, nullo in loco, nulla in persona, stabilibus nixa radicibus consistunt, sed incertissimo flatu fortunae quos in sublime extulerunt improviso recursu destitutos in profundo miseriarum valle miserabiliter immergunt. Valerius, lib. 6. cap. 11.</div> + +<div class="note"><a name="note937">937</a>. Huic seculo parum aptus es, aut potius omnium nostrorum conditionem ignoras, quibus reciproco quodam nexu, &c. Lorchanus Gollobelgicus, lib. 3. ad annum 1598.</div> + +<div class="note"><a name="note938">938</a>. Horsum omnia studia dirigi debent, ut humana fortiter feramus.</div> + +<div class="note"><a name="note939">939</a>. 2 Tim. ii. 3.</div> + +<div class="note"><a name="note940">940</a>. Epist. 96. lib. 10. Affectus frequentes contemptique morbum faciunt. Distillatio una nec adhuc in morem adaucta, tussim facit, assidua et violenta pthisim.</div> + +<div class="note"><a name="note941">941</a>. Calidum ad octo: frigidum ad octo. Una hirundo non facit aestatem.</div> + +<div class="note"><a name="note942">942</a>. Lib. 1. c. 6.</div> + +<div class="note"><a name="note943">943</a>. Fuschius, l. 3. sec. 1. cap. 7. Hildesheim, fol. 130.</div> + +<div class="note"><a name="note944">944</a>. Psal. xxxix. 13.</div> + +<div class="note"><a name="note945">945</a>. De Anima. Turpe enim est homini ignorare sui corporis (ut ita dicam) aedificium, praesertim cum ad valetudinem et mores haec cognitio plurimum conducat.</div> + +<div class="note"><a name="note946">946</a>. De usu part.</div> + +<div class="note"><a name="note947">947</a>. History of man.</div> + +<div class="note"><a name="note948">948</a>. D. Crooke.</div> + +<div class="note"><a name="note949">949</a>. In Syntaxi.</div> + +<div class="note"><a name="note950">950</a>. De Anima.</div> + +<div class="note"><a name="note951">951</a>. Istit. lib. 1.</div> + +<div class="note"><a name="note952">952</a>. Physiol. l. 1, 2.</div> + +<div class="note"><a name="note953">953</a>. Anat. l. 1. c. 18.</div> + +<div class="note"><a name="note954">954</a>. In Micro. succos, sine quibus animal sustentari non potest.</div> + +<div class="note"><a name="note955">955</a>. Morbosos humores.</div> + +<div class="note"><a name="note956">956</a>. Spiritalis anima.</div> + +<div class="note"><a name="note957">957</a>. Laurentius, cap. 20, lib. 1. Anat.</div> + +<div class="note"><a name="note958">958</a>. In these they observe the beating of the pulse.</div> + +<div class="note"><a name="note959">959</a>. Cujus est pars simularis a vi cutifica ut interiora muniat. Capivac. Anat. pag. 252.</div> + +<div class="note"><a name="note960">960</a>. Anat. lib. 1. c. 19. Celebris est pervulgata partium divisio principes et ignobiles partes.</div> + +<div class="note"><a name="note961">961</a>. D. Crooke out of Galen and others.</div> + +<div class="note"><a name="note962">962</a>. Vos vero veluti in templum ac sacrarium quoddam vos duci putetis, &c. Suavis et utilis cognitio.</div> + +<div class="note"><a name="note963">963</a>. Lib. 1. cap. 12. sect. 5.</div> + +<div class="note"><a name="note964">964</a>. Haec res est praecipue digna admiratione, quod tanta affectuum varietate cietur cor, quod omnes retristes et laetae statim corda feriunt et movent.</div> + +<div class="note"><a name="note965">965</a>. Physio. l. 1. c. 8.</div> + +<div class="note"><a name="note966">966</a>. Ut orator regi: sic pulmo vocis instrumentum annectitur cordi, &c. Melancth.</div> + +<div class="note"><a name="note967">967</a>. De anim. c. 1.</div> + +<div class="note"><a name="note968">968</a>. Scalig. exerc. 307. Tolet. in lib. de anima. cap. 1. &c.</div> + +<div class="note"><a name="note969">969</a>. l. De anima. cap. 1.</div> + +<div class="note"><a name="note970">970</a>. Tuscul. quaest.</div> + +<div class="note"><a name="note971">971</a>. Lib. 6. Doct. Va. Gentil. c. 13. pag. 1216.</div> + +<div class="note"><a name="note972">972</a>. Aristot.</div> + +<div class="note"><a name="note973">973</a>. Anima quaeque intelligimus, et tamen quae sit ipsa intelligere non valemus.</div> + +<div class="note"><a name="note974">974</a>. Spiritualem animam a reliquis distinctam tuetur, etiam in cadavere inhaerentem post mortem per aliquot menses.</div> + +<div class="note"><a name="note975">975</a>. Lib. 3. cap. 31.</div> + +<div class="note"><a name="note976">976</a>. Coelius, lib. 2. c. 31. Plutarch, in Grillo Lips. Cen. 1. ep. 50. Jossius de Risu et Fletu, Averroes, Campanella, &c.</div> + +<div class="note"><a name="note977">977</a>. Phillip. de Anima. ca. 1. Coelius, 20. antiq. cap. 3. Plutarch. de placit. philos.</div> + +<div class="note"><a name="note978">978</a>. De vit. et mort. part. 2. c. 3, prop. l. de vit. et mort. 2. c. 22.</div> + +<div class="note"><a name="note979">979</a>. Nutritio est alimenti transmutatio, viro naturalis. Scal. exerc. 101, sec. 17.</div> + +<div class="note"><a name="note980">980</a>. See more of Attraction in Scal. exer. 343.</div> + +<div class="note"><a name="note981">981</a>. Vita consistit in calido et humido.</div> + +<div class="note"><a name="note982">982</a>. “Too bright an object destroys the organ.”</div> + +<div class="note"><a name="note983">983</a>. Lumen est actus perspicui. Lumen a luce provenit, lux est in corpore lucido.</div> + +<div class="note"><a name="note984">984</a>. In Phaedon. (Notes 984-997 appear in the order 986, 984, 987, 985 in the original—KTH.)</div> + +<div class="note"><a name="note985">985</a>. De pract. Philos. 4.</div> + +<div class="note"><a name="note986">986</a>. Satur. 7. c. 14.</div> + +<div class="note"><a name="note987">987</a>. Lac. cap. 8. de opif. Dei, I.</div> + +<div class="note"><a name="note988">988</a>. Lib. 19. cap. 2.</div> + +<div class="note"><a name="note989">989</a>. Phis. l. 5. c. 8.</div> + +<div class="note"><a name="note990">990</a>. Exercit. 280.</div> + +<div class="note"><a name="note991">991</a>. T. W. Jesuite, in his Passions of the Minde.</div> + +<div class="note"><a name="note992">992</a>. Velcurio.</div> + +<div class="note"><a name="note993">993</a>. Nervi a spiritu moventur, spritus ab anima. Melanct.</div> + +<div class="note"><a name="note994">994</a>. Velcurio. Jucundum et anceps subjectum.</div> + +<div class="note"><a name="note995">995</a>. Goclenius in <span lang="gr">Ψυχολ</span>. pag. 302. Bright in Phys. Scrib. l. 1. David Crusius, Melancthon, Hippius Hernius, Levinus Lemnius, &c.</div> + +<div class="note"><a name="note996">996</a>. Lib. an mores sequantur, &c.</div> + +<div class="note"><a name="note997">997</a>. Caesar. 6. com.</div> + +<div class="note"><a name="note998">998</a>. Read Aeneas Gazeus dial. of the immortality of the Soul.</div> + +<div class="note"><a name="note999">999</a>. Ovid. Met. 15. “We, who may take up our abode in wild beasts, or be lodged in the breasts of cattle.”</div> + +<div class="note"><a name="note1000">1000</a>. In Gallo. Idem.</div> + +<div class="note"><a name="note1001">1001</a>. Nicephorus, hist. lib. 10. c. 35.</div> + +<div class="note"><a name="note1002">1002</a>. Phaedo.</div> + +<div class="note"><a name="note1003">1003</a>. Claudian, lib. 1. de rap. Proserp.</div> + +<div class="note"><a name="note1004">1004</a>. “Besides, we observe that the mind is born with the body, grows with it, and decays with it.”</div> + +<div class="note"><a name="note1005">1005</a>. Haec quaestio multos per annos varie, ac mirabiliter impugnata, &c.</div> + +<div class="note"><a name="note1006">1006</a>. Colerus, ibid.</div> + +<div class="note"><a name="note1007">1007</a>. De eccles. dog. cap. 16.</div> + +<div class="note"><a name="note1008">1008</a>. Ovid. 4. Met. “The bloodless shades without either body or bones wanter.”</div> + +<div class="note"><a name="note1009">1009</a>. Bonorum lares, malorum vero larvas et lemures.</div> + +<div class="note"><a name="note1010">1010</a>. Some say at three days, some six weeks, others otherwise.</div> + +<div class="note"><a name="note1011">1011</a>. Melancthon.</div> + +<div class="note"><a name="note1012">1012</a>. Nihil in intellectu, quod non prius fuerat in sensu. Velcurio.</div> + +<div class="note"><a name="note1013">1013</a>. The pure part of the conscience.</div> + +<div class="note"><a name="note1014">1014</a>. Quod tibi fieri non vis, alteri ne feceris.</div> + +<div class="note"><a name="note1015">1015</a>. Res ab intellectu monstratas recipit, vel rejicit; approbat, vel improbat, Philip. Ignoti nulla cupido.</div> + +<div class="note"><a name="note1016">1016</a>. Melancthon. Operationes plerumque ferae, etsi libera sit illa in essentia sua.</div> + +<div class="note"><a name="note1017">1017</a>. In civilibus libera, sed non in spiritualibus Osiander.</div> + +<div class="note"><a name="note1018">1018</a>. Tota voluntas aversa a Deo. Omnis homo mendax.</div> + +<div class="note"><a name="note1019">1019</a>. Virg. “We are neither able to contend against them, nor only to make way.”</div> + +<div class="note"><a name="note1020">1020</a>. Vel propter ignorantium, quod bonis studiis non sit instructa mens ut debuit, aut divinis praeceptis exculta.</div> + +<div class="note"><a name="note1021">1021</a>. Med. Ovid.</div> + +<div class="note"><a name="note1022">1022</a>. Ovid.</div> + +<div class="note"><a name="note1023">1023</a>. Seneca, Hipp.</div> + +<div class="note"><a name="note1024">1024</a>. Melancholicos vocamus, quos exuperantia vel pravitas Melancholiae ita male habet, ut inde insaniant vel in omnibus, vel in pluribus iisque manifestis sive ad rectam rationem, voluntate pertinent, vel electionem, vel intellectus operationes.</div> + +<div class="note"><a name="note1025">1025</a>. Pessimum et pertinacissimum morbum qui homines in bruta degenerare cogit.</div> + +<div class="note"><a name="note1026">1026</a>. Panth. Med.</div> + +<div class="note"><a name="note1027">1027</a>. Angor animi in una contentione defixus, absque febre.</div> + +<div class="note"><a name="note1028">1028</a>. Cap. 16. l. 1.</div> + +<div class="note"><a name="note1029">1029</a>. Eorum definitio morbus quid non sit potius quam quid sit, explicat.</div> + +<div class="note"><a name="note1030">1030</a>. Animae functiones imminuuntur in fatuitate, tolluntur in mania, depravantur solum in melancholia. Herc. de Sax. cap. 1. tract. de Melanch.</div> + +<div class="note"><a name="note1031">1031</a>. Cap. 4. de mel.</div> + +<div class="note"><a name="note1032">1032</a>. Per consensum sive per essentiam.</div> + +<div class="note"><a name="note1033">1033</a>. Cap. 4. de mel.</div> + +<div class="note"><a name="note1034">1034</a>. Sec. 7. de mor. vulgar. lib. 6.</div> + +<div class="note"><a name="note1035">1035</a>. Spicel. de melancholia.</div> + +<div class="note"><a name="note1036">1036</a>. Cap. 3. de mel. Pars affecta cerebrum sive per consensum, sive per cerebrum contingat, et procerum auctoritate et ratione stabilitur.</div> + +<div class="note"><a name="note1037">1037</a>. Lib. de mel. Cor vero vicinitatis ratione una afficitur, acceptum transversum ac stomachus cum dorsali spina, &c.</div> + +<div class="note"><a name="note1038">1038</a>. Lib. 1. cap. 10. Subjectum est cerebrum interius.</div> + +<div class="note"><a name="note1039">1039</a>. Raro quisquam tumorem effugit lienis, qui hoc morbo afficitur, Piso. Quis affectus.</div> + +<div class="note"><a name="note1040">1040</a>. See Donat. ab Altomar.</div> + +<div class="note"><a name="note1041">1041</a>. Facultas imaginandi, non cogitandi, nec memorandi laesa hic.</div> + +<div class="note"><a name="note1042">1042</a>. Lib. 3. Fen. 1. Tract. 4. cap. 8.</div> + +<div class="note"><a name="note1043">1043</a>. Lib. 3. cap. 5.</div> + +<div class="note"><a name="note1044">1044</a>. Lib. Med. cap. 19. part. 2. Tract. 15. cap. 2.</div> + +<div class="note"><a name="note1045">1045</a>. Hildesheim, spicel. 2 de Melanc. fol. 207, et fol. 127. Quandoque etiam rationalis si affectus inveteratus sit.</div> + +<div class="note"><a name="note1046">1046</a>. Lib. posthumo de Melanc. edit. 1620. Deprivatur fides, discursus, opinio, &c. per vitium Imaginationes, ex Accidenti.</div> + +<div class="note"><a name="note1047">1047</a>. Qui parvum caput habent, insensati plerique sunt. Arist. in physiognomia.</div> + +<div class="note"><a name="note1048">1048</a>. Areteus, lib. 3. cap. 5.</div> + +<div class="note"><a name="note1049">1049</a>. Qui prope statum sunt. Aret. Mediis convenit aetatibus, Piso.</div> + +<div class="note"><a name="note1050">1050</a>. De quartano.</div> + +<div class="note"><a name="note1051">1051</a>. Lib. 1. part. 2. cap. 11.</div> + +<div class="note"><a name="note1052">1052</a>. Primus ad Melancholiam non tam moestus sed et hilares, jocosi, cachinnantes, irrisores, et, qui plerumque praerubri sunt.</div> + +<div class="note"><a name="note1053">1053</a>. Qui sunt subtilis ingenii, et multae perspicacitatis de facili incidunt in Melancholiam, lib. 1. cont. tract. 9.</div> + +<div class="note"><a name="note1054">1054</a>. Nunquam sanitate mentis excidit aut dolore capitur. Erasm.</div> + +<div class="note"><a name="note1055">1055</a>. In laud. calvit.</div> + +<div class="note"><a name="note1056">1056</a>. Vacant conscientiae carnificina, nec pudefiunt, nec verentur, nec dilacerantur millibus curarum, quibus tota vita obnoxia est.</div> + +<div class="note"><a name="note1057">1057</a>. Lib. 1. tract. 3. contradic. 18.</div> + +<div class="note"><a name="note1058">1058</a>. Lib. 1. cont. 21.</div> + +<div class="note"><a name="note1059">1059</a>. Bright, ca. 16.</div> + +<div class="note"><a name="note1060">1060</a>. Lib. 1. cap. 6. de sanit. tuenda.</div> + +<div class="note"><a name="note1061">1061</a>. Quisve aut qualis sit humor aut quae istius differentiae, et quomodo gignantur in corpore, scrutandum, hac enim re multi veterum laboraverunt, nec facile accipere ex Galeno sententiam ob loquendi varietatem. Leon. Jacch. com. in 9. Rhasis, cap. 15. cap. 16. in 9. Rhasis.</div> + +<div class="note"><a name="note1062">1062</a>. Lib. postum. de Melan. edit. Venetiis, 1620. cap. 7 et 8. Ab intemperie calida, humida, &c.</div> + +<div class="note"><a name="note1063">1063</a>. Secundum magis aut minus si in corpore fuerit, ad intemperiem plusquam corpus salubriter ferre poterit: inde corpus morbosum effitur.</div> + +<div class="note"><a name="note1064">1064</a>. Lib. 1. controvers. cap. 21.</div> + +<div class="note"><a name="note1065">1065</a>. Lib. 1. sect. 4, cap. 4.</div> + +<div class="note"><a name="note1066">1066</a>. Concil. 26.</div> + +<div class="note"><a name="note1067">1067</a>. Lib. 2. contradic. cap. 11.</div> + +<div class="note"><a name="note1068">1068</a>. De feb. tract. diff. 2. cap. 1. Non est negandum ex hac fieri Melancholicos.</div> + +<div class="note"><a name="note1069">1069</a>. In Syntax.</div> + +<div class="note"><a name="note1070">1070</a>. Varie aduritur, et miscetur, unde variae amentium species, Melanct.</div> + +<div class="note"><a name="note1071">1071</a>. Humor frigidus delirii causa, furoris calidus, &c.</div> + +<div class="note"><a name="note1072">1072</a>. Lib. 1. cap. 10. de affect. cap.</div> + +<div class="note"><a name="note1073">1073</a>. Nigrescit hic humor, aliquando supercalefactus, aliquando super frigefactus, ca. 7.</div> + +<div class="note"><a name="note1074">1074</a>. Humor hic niger aliquando praeter modum calefactus, et alias refrigeratus evadit: nam recentibus carbonibus ei quid simile accidit, qui durante flamma pellucidissime candent, ea extincta prorsus nigrescunt. Hippocrates.</div> + +<div class="note"><a name="note1075">1075</a>. Guianerius, diff. 2. cap. 7.</div> + +<div class="note"><a name="note1076">1076</a>. Non est mania, nisi extensa melancholia.</div> + +<div class="note"><a name="note1077">1077</a>. Cap. 6. lib. 1.</div> + +<div class="note"><a name="note1078">1078</a>. 2 Ser. 2. cap. 9. Morbus hic est omnifarius.</div> + +<div class="note"><a name="note1079">1079</a>. Species indefinitae sunt.</div> + +<div class="note"><a name="note1080">1080</a>. Si aduratur naturalis melancholia, alia fit species, si sanguis, alia, si flavibilis alia, diversa a primis: maxima est inter has differentia, et tot Doctorum sententiae, quot ipsi numero sunt.</div> + +<div class="note"><a name="note1081">1081</a>. Tract. de mel. cap. 7.</div> + +<div class="note"><a name="note1082">1082</a>. Quaedam incipiens quaedam consummata.</div> + +<div class="note"><a name="note1083">1083</a>. Cap. de humor. lib. de anima. Varie aduritur et miscetur ipsa melancholia, unde variae amentium species.</div> + +<div class="note"><a name="note1084">1084</a>. Cap. 16. in. 9. Rasis.</div> + +<div class="note"><a name="note1085">1085</a>. Laurentius, cap. 4. de mel.</div> + +<div class="note"><a name="note1086">1086</a>. Cap. 13.</div> + +<div class="note"><a name="note1087">1087</a>. 480. et 116. consult. consil. 12.</div> + +<div class="note"><a name="note1088">1088</a>. Hildesheim. spicil. 2. fol. 166.</div> + +<div class="note"><a name="note1089">1089</a>. Trincavellius, tom. 2. consil. 15 et 16.</div> + +<div class="note"><a name="note1090">1090</a>. Cap. 13, tract. posth. de melan.</div> + +<div class="note"><a name="note1091">1091</a>. Guarion. cons. med. 2.</div> + +<div class="note"><a name="note1092">1092</a>. Laboravit per essentiam et a toto corpore.</div> + +<div class="note"><a name="note1093">1093</a>. Machiavel, &c. Smithus de rep. Angl. cap. 8. lib. 1. Buscoldus, discur. polit. discurs. 5. cap. 7. Arist. l. 3. polit. cap. ult. Keckerm. alii, &c.</div> + +<div class="note"><a name="note1094">1094</a>. Lib. 6.</div> + +<div class="note"><a name="note1095">1095</a>. Primo artis curitivae.</div> + +<div class="note"><a name="note1096">1096</a>. Nostri primum sit propositi affectionum causas indagare; res ipsa hortari videtur, nam alioqui earum curatio, manca et inutilis esset.</div> + +<div class="note"><a name="note1097">1097</a>. Path. lib. 1. cap. 11. Rerum cognoscere causas, medicis imprimis necessarium, sine qua nec morbum curare, nec praecavere licet.</div> + +<div class="note"><a name="note1098">1098</a>. Tanta enim morbi varietas ac differentia ut non facile dignoscatur, unde initium morbus sumpserit. Melanelius e Galeno.</div> + +<div class="note"><a name="note1099">1099</a>. Felix qui potuit rerum cognoscere causas.</div> + +<div class="note"><a name="note1100">1100</a>. 1 Sam. xvi. 14.</div> + +<div class="note"><a name="note1101">1101</a>. Dan. v. 21.</div> + +<div class="note"><a name="note1102">1102</a>. Lactant. instit. lib. 2. cap. 8.</div> + +<div class="note"><a name="note1103">1103</a>. Mente captus, et summo animi moerore consumptus.</div> + +<div class="note"><a name="note1104">1104</a>. Munster cosmog. lib. 4. cap. 43. De coelo substernebantur, tanquam insani de saxis praecipitati, &c.</div> + +<div class="note"><a name="note1105">1105</a>. Livius lib. 38.</div> + +<div class="note"><a name="note1106">1106</a>. Gaguin. l. 3. c. 4. Quod Dionysii corpus discooperuerat, in insanam incidit.</div> + +<div class="note"><a name="note1107">1107</a>. Idem lib. 9. sub. Carol. 6. Sacrorum contemptor, templi foribus effractis, dum D. Johannis argenteum simulacrum rapere contendit, simulacrum aversa facie dorsum ei versat, nec mora sacrilegus mentis inops, atque in semet insaniens in proprios artus desaevit.</div> + +<div class="note"><a name="note1108">1108</a>. Giraldus Cambrensis, lib 1. c. 1. Itinerar. Cambriae.</div> + +<div class="note"><a name="note1109">1109</a>. Delrio, tom. 3. lib. 6. sect. 3. quaest. 3.</div> + +<div class="note"><a name="note1110">1110</a>. Psal. xlvi. 1.</div> + +<div class="note"><a name="note1111">1111</a>. Lib. 8. cap. de Hierar.</div> + +<div class="note"><a name="note1112">1112</a>. Claudian.</div> + +<div class="note"><a name="note1113">1113</a>. De Babila Martyre.</div> + +<div class="note"><a name="note1114">1114</a>. Lib. cap. 5. prog.</div> + +<div class="note"><a name="note1115">1115</a>. Lib. 1. de Abditis rerum causis.</div> + +<div class="note"><a name="note1116">1116</a>. Respons. med. 12. resp.</div> + +<div class="note"><a name="note1117">1117</a>. 1 Pet. v. 6.</div> + +<div class="note"><a name="note1118">1118</a>. Lib. 1. c. 7. de orbis concordia. In nulla re major fuit altercatio, major obscuritas, minor opinionum concordia, quam de daemonibus et substantiis separatis.</div> + +<div class="note"><a name="note1119">1119</a>. Lib. 3. de Trinit. cap. 1.</div> + +<div class="note"><a name="note1120">1120</a>. Pererius in Genesin. lib. 4. in cap. 3. v. 23.</div> + +<div class="note"><a name="note1121">1121</a>. See Strozzius Cicogna omnifariae. Mag. lib. 2. c. 15. Jo. Aubanus, Bredenbachius.</div> + +<div class="note"><a name="note1122">1122</a>. Angelus per superbiam separatus a Deo, qui in veritate non stetit. Austin.</div> + +<div class="note"><a name="note1123">1123</a>. Nihil aliud sunt Daemones quam nudae animae quae corpore deposito priorem miserati vitam, cognatis succurrunt commoti misericordia, &c.</div> + +<div class="note"><a name="note1124">1124</a>. De Deo Socratis. All those mortals are called Gods, who, the course of life being prudently guided and governed, are honoured by men with temples and sacrifices, as Osiris in Aegypt, &c.</div> + +<div class="note"><a name="note1125">1125</a>. He lived 500 years since.</div> + +<div class="note"><a name="note1126">1126</a>. Apuleius: spiritus animalia sunt animo passibilia, mente rationalia, corpore aeria, tempore sempiterna.</div> + +<div class="note"><a name="note1127">1127</a>. Nutriuntur, et excrementa habent, quod pulsata doleant solido percussa corpore.</div> + +<div class="note"><a name="note1128">1128</a>. Whatever occupies space is corporeal:—spirit occupies space, <i>therefore</i>, &c. &c.</div> + +<div class="note"><a name="note1129">1129</a>. 4 lib. 4. Theol. nat. fol. 535.</div> + +<div class="note"><a name="note1130">1130</a>. Which has no roughness, angles, fractures, prominences, but is the most perfect amongst perfect bodies.</div> + +<div class="note"><a name="note1131">1131</a>. Cyprianus in Epist. montes etiam et animalia transferri possunt: as the devil did Christ to the top of the pinnacle; and witches are often translated. See more in Strozzius Cicogna, lib. 3. cap. 4. omnif. mag. Per aera subducere et in sublime corpora ferre possunt, Biarmanus. Percussi dolent et uruntur in conspicuos cineres. Agrippa, lib. 3. cap. de occul. Philos.</div> + +<div class="note"><a name="note1132">1132</a>. Agrippa, de occult. Philos. lib. 3. cap. 18.</div> + +<div class="note"><a name="note1133">1133</a>. Part. 3. Sect. 2. Mem. 1. Subs. 1. Love Melancholy.</div> + +<div class="note"><a name="note1134">1134</a>. “By gazing steadfastly on the sun illuminated with his brightest rays.”</div> + +<div class="note"><a name="note1135">1135</a>. Genial. dierum. Ita sibi visum et compertum quum prius an essent ambigeret Fidem suam liberet.</div> + +<div class="note"><a name="note1136">1136</a>. Lib. 1. de verit. Fidei. Benzo, &c.</div> + +<div class="note"><a name="note1137">1137</a>. Lib. de Divinatione et magia.</div> + +<div class="note"><a name="note1138">1138</a>. Cap. 8. Transportavit in Livoniam cupiditate videndi, &c.</div> + +<div class="note"><a name="note1139">1139</a>. Sic Hesiodus de Nymphis vivere dicit. 10. aetates phaenicum vel. 9. 7. 20.</div> + +<div class="note"><a name="note1140">1140</a>. Custodes hominum et provinciarum, &c. tanto meliores hominibus, quanto hi brutis animantibus.</div> + +<div class="note"><a name="note1141">1141</a>. Praesides Pastores, Gubernatores hominum, et illi animalium.</div> + +<div class="note"><a name="note1142">1142</a>. “Coveting nothing more than the admiration of mankind.”</div> + +<div class="note"><a name="note1143">1143</a>. Natura familiares ut canes hominibus multi aversantur et abhorrent.</div> + +<div class="note"><a name="note1144">1144</a>. Ab nomine plus distant quam homo ab ignobilissimo verne, et tamen quidam ex his ab hominibus superantur ut homines a feris, &c.</div> + +<div class="note"><a name="note1145">1145</a>. Cibo et potu uti et venere cum hominibus ac tandem mori, Cicogna. l. part. lib. 2. c. 3.</div> + +<div class="note"><a name="note1146">1146</a>. Plutarch. de defect. oraculorum.</div> + +<div class="note"><a name="note1147">1147</a>. Lib. de Zilphis et Pigmeis.</div> + +<div class="note"><a name="note1148">1148</a>. Dii gentium a Constantio prostigati sunt, &c.</div> + +<div class="note"><a name="note1149">1149</a>. Octovian. dial. Judaeorum deum fuisse Romanorum numinibus una cum gente captivum.</div> + +<div class="note"><a name="note1150">1150</a>. Omnia spiritibus plena, et ex eorum concordia et discordia omnes boni et mali effectus promanant, omnia humana reguntur: paradoxa veterum de quo Cicogna. omnif. mag. l. 2. c. 3.</div> + +<div class="note"><a name="note1151">1151</a>. Oves quas abacturus erat in quascunque formas vertebat Pausanias, Hyginus.</div> + +<div class="note"><a name="note1152">1152</a>. Austin in l. 2. de Gen. ad literam cap. 17. Partim quia subtilioris sensus acumine, partim scientia calidiore vigent et experientia propter magnam longitudinem vitae, partim ab Angelis discunt, &c.</div> + +<div class="note"><a name="note1153">1153</a>. Lib. 3. omnif. mag. cap. 3.</div> + +<div class="note"><a name="note1154">1154</a>. L. 18. quest.</div> + +<div class="note"><a name="note1155">1155</a>. Quum tanti sit et tam profunda spiritum scientia, mirum non est tot tantasque res visu admirabiles ab ipsis patrari, et quidem rerum naturalium ope quas multo melius intelligunt, multoque peritius suis locis et temporibus applicare norunt, quam homo, Cicogna.</div> + +<div class="note"><a name="note1156">1156</a>. Aventinus, quicquid interdiu exhauriebatur, noctu explebatur. Inde pavefacti cura tores, &c.</div> + +<div class="note"><a name="note1157">1157</a>. In lib. 2. de Anima text 29. Homerus discriminatim omnes spiritus daemones vocat.</div> + +<div class="note"><a name="note1158">1158</a>. A Jove ad inferos pulsi, &c.</div> + +<div class="note"><a name="note1159">1159</a>. De Deo Socratis adest mihi divina sorte Daemonium quoddam a prima pueritia me secutum, saepe dissuadet, impellit nonnunquam instar ovis, Plato.</div> + +<div class="note"><a name="note1160">1160</a>. Agrippa lib. 3. de occul. ph. c. 18. Zancb. Pictorus, Pererius Cicogna. l. 3. cap. 1.</div> + +<div class="note"><a name="note1161">1161</a>. Vasa irae. c. 13.</div> + +<div class="note"><a name="note1162">1162</a>. Quibus datum est nocere terrae et mari, &c.</div> + +<div class="note"><a name="note1163">1163</a>. Physiol. Stoicorum e Senec. lib. 1. cap. 28.</div> + +<div class="note"><a name="note1164">1164</a>. Usque ad lunam animas esse aethereas vocarique heroas, lares, genios.</div> + +<div class="note"><a name="note1165">1165</a>. Mart. Capella.</div> + +<div class="note"><a name="note1166">1166</a>. Nihil vacuum ab his ubi vel capillum in aere vel aqua jaceas.</div> + +<div class="note"><a name="note1167">1167</a>. Lib. de Zilp.</div> + +<div class="note"><a name="note1168">1168</a>. Palingenius.</div> + +<div class="note"><a name="note1169">1169</a>. Lib. 7. cap. 34 et 5. Syntax. art. mirab.</div> + +<div class="note"><a name="note1170">1170</a>. Comment in dial. Plat. de amore, cap. 5. Ut sphaera quaelibet super nos, ita praestantiores habent habitatores suae sphaerae consortes, ut habet nostra.</div> + +<div class="note"><a name="note1171">1171</a>. Lib. de Amica. et daemone med. inter deos et homines, dica ad nos et nostra aequaliter ad deos ferunt.</div> + +<div class="note"><a name="note1172">1172</a>. Saturninas et Joviales accolas.</div> + +<div class="note"><a name="note1173">1173</a>. In loca detrusi sunt infra caelestes orbes in aerem scilicet et infra ubi Judicio generali reservantur.</div> + +<div class="note"><a name="note1174">1174</a>. q. 36. art. 9.</div> + +<div class="note"><a name="note1175">1175</a>. Virg. 8. Eg.</div> + +<div class="note"><a name="note1176">1176</a>. Aen. 4.</div> + +<div class="note"><a name="note1177">1177</a>. Austin: hoc dixi, ne quis existimet habitare ibimala daemonia ubi Solem et Lunam et Stellas Deus ordinavit, et alibi nemo arbitraretur Daemonom coelis habitare cum Angelis suis unde lapsum credimus. Idem. Zanch. l. 4. c. 3. de Angel. mails. Pererius in Gen. cap. 6. lib. 8. in ver. 2.</div> + +<div class="note"><a name="note1178">1178</a>. Perigram. Hierosol.</div> + +<div class="note"><a name="note1179">1179</a>. Fire worship, or divination by fire.</div> + +<div class="note"><a name="note1180">1180</a>. Domus Diruunt, muros dejiciunt, immiscent se turbinibus et procellis et pulverem instar columnae evehunt. Cicogna l. 5. c. 5.</div> + +<div class="note"><a name="note1181">1181</a>. Quest. in Liv.</div> + +<div class="note"><a name="note1182">1182</a>. De praestigiis daemonum. c. 16. Convelli culmina videmus, prosterni sata, &c.</div> + +<div class="note"><a name="note1183">1183</a>. De bello Neapolitano, lib. 5.</div> + +<div class="note"><a name="note1184">1184</a>. Suffitibus gaudent. Idem Just. Mart. Apol. pro Christianis.</div> + +<div class="note"><a name="note1185">1185</a>. In Dei imitationem, saith Eusebius.</div> + +<div class="note"><a name="note1186">1186</a>. Dii gentium Daemonia, &c. ego in eorum statuas pellexi.</div> + +<div class="note"><a name="note1187">1187</a>. Et nunc sub divorum nomine coluntur a Pontificiis.</div> + +<div class="note"><a name="note1188">1188</a>. Lib. 11. de rerum ver.</div> + +<div class="note"><a name="note1189">1189</a>. Lib. 3. cap. 3. De magis et veneficis, &c. Nereides.</div> + +<div class="note"><a name="note1190">1190</a>. Lib. de Zilphis.</div> + +<div class="note"><a name="note1191">1191</a>. Lib. 3.</div> + +<div class="note"><a name="note1192">1192</a>. Pro salute hominum excubare se simulant, sed in eorum perniciem omnia moliuntur. Aust.</div> + +<div class="note"><a name="note1193">1193</a>. Dryades, Oriades, Hamadryades.</div> + +<div class="note"><a name="note1194">1194</a>. Elvas Olaus voc. at lib. 3.</div> + +<div class="note"><a name="note1195">1195</a>. Part 1. cap. 19.</div> + +<div class="note"><a name="note1196">1196</a>. Lib. 3. cap. 11. Elvarum choreas Olaus lib. 3. vocat saltum adeo profunde in terras imprimunt, ut locus insigni deinceps virore orbicularis sit, et gramen non pereat.</div> + +<div class="note"><a name="note1197">1197</a>. Sometimes they seduce too simple men into their mountain retreats, where they exhibit wonderful sights to their marvelling eyes, and astonish their ears by the sound of bells, &c.</div> + +<div class="note"><a name="note1198">1198</a>. Lib. de Zilph. et Pigmaeus Olaus lib. 3.</div> + +<div class="note"><a name="note1199">1199</a>. Lib. 7. cap. 14. Qui et in famulitio viris et feminis inserviunt, conclavia scopis purgant, patinas mundant, ligna portant, equos curant, &c.</div> + +<div class="note"><a name="note1200">1200</a>. Ad ministeria utuntur.</div> + +<div class="note"><a name="note1201">1201</a>. Where treasure is hid (as some think) or some murder, or such like villainy committed.</div> + +<div class="note"><a name="note1202">1202</a>. Lib. 16. de rerum varietat.</div> + +<div class="note"><a name="note1203">1203</a>. Vel spiritus sunt hujusmodi damnatorum, vel e purgatorio, vel ipsi daemones, c. 4.</div> + +<div class="note"><a name="note1204">1204</a>. Quidam lemures domesticis instrumentis noctu ludunt: patinas, ollas, cantharas, et alia vasa dejiciunt, et quidam voces emittunt, ejulant, risum emittunt, &c. ut canes nigri, feles, variis formis, &c.</div> + +<div class="note"><a name="note1205">1205</a>. Epist. lib. 7.</div> + +<div class="note"><a name="note1206">1206</a>. Meridionales Daemones Cicogna calls them, or Alastores, l. 3. cap. 9.</div> + +<div class="note"><a name="note1207">1207</a>. Sueton. c. 69. in Caligula.</div> + +<div class="note"><a name="note1208">1208</a>. Strozzius Cicogna. lib. 3. mag. cap. 5.</div> + +<div class="note"><a name="note1209">1209</a>. Idem. c. 18.</div> + +<div class="note"><a name="note1210">1210</a>. M. Carew. Survey of Cornwall, lib. 2. folio 140.</div> + +<div class="note"><a name="note1211">1211</a>. Horto Geniali, folio 137.</div> + +<div class="note"><a name="note1212">1212</a>. Part 1. c. 19. Abducunt eos a recta via, et viam iter facientibus intercludunt.</div> + +<div class="note"><a name="note1213">1213</a>. Lib. 1. cap. 44. Daemonum cernuntur et audiuntur ibi frequentes illusiones, unde viatoribus cavendum ne ce dissocient, aut a tergo maneant, voces enim fingunt sociorum, ut a recto itinere abducant, &c.</div> + +<div class="note"><a name="note1214">1214</a>. Mons sterilis et nivosus, ubi intempesta nocte umbrae apparent.</div> + +<div class="note"><a name="note1215">1215</a>. Lib. 2. cap. 21. Offendicula faciunt transeuntibus in via et petulanter ridet cum vel hominem vel jumentum ejus pedes atterere faciant, et maxime si homo maledictus et calcaribus saevint.</div> + +<div class="note"><a name="note1216">1216</a>. In Cosmogr.</div> + +<div class="note"><a name="note1217">1217</a>. Vestiti more metallicorum, gestus et opera eorum imitantur.</div> + +<div class="note"><a name="note1218">1218</a>. Immisso in terrae carceres vento horribiles terrae motus efficiunt, quibus saepe non domus modo et turres, sed civitates integrae et insulae haustae sunt.</div> + +<div class="note"><a name="note1219">1219</a>. Hierom. in 3. Ephes. Idem Michaelis. c. 4. de spiritibus. Idem Thyreus de locis infestis.</div> + +<div class="note"><a name="note1220">1220</a>. Lactantius 2. de origins erroris cap. 15. hi maligni spiritus per omnem terram vagantur, et solatium perditionis suae perdendis hominibus operantur.</div> + +<div class="note"><a name="note1221">1221</a>. Mortalium calamitates epulae sunt malorum daemonum, Synesius.</div> + +<div class="note"><a name="note1222">1222</a>. Daminus mendacii a seipso deceptus, alios decipere cupit, adversarius humani generis, Inventor mortis, superbiae institutor, radix malitiae, scelerum caput, princeps omnium vitiorum, fuit inde in Dei contumeliam, hominum perniciem: de horum conatibus et operationibus lege Epiphanium. 2. Tom. lib. 2. Dionysium. c. 4. Ambros. Epistol. lib. 10. ep. et 84. August. de civ. Dei lib. 5. c. 9., lib. 8. cap. 22. lib. 9. 18. lib. 10. 21. Theophil. in 12. Mat. Pasil. ep. 141. Leonem Ser. Theodoret. in 11. Cor. ep. 22. Chrys. hom. 53. in 12. Gen. Greg. in 1. c. John. Barthol. de prop. l. 2. c. 20. Zanch. l. 4. de malis angelis. Perer. in Gen. l. 8. in c. 6. 2. Origen. saepe praeliis intersunt, itinera et negotia nostra quaecumque dirigunt, clandestinis subsidiis optatos saepe praebent successus, Pet. Mar. in Sam. &c. Ruscam de Inferno.</div> + +<div class="note"><a name="note1223">1223</a>. Et velut mancipia circumfert Psellus.</div> + +<div class="note"><a name="note1224">1224</a>. Lib. de trans. mut. Malac. ep.</div> + +<div class="note"><a name="note1225">1225</a>. Custodes sunt hominum, et eorum, ut nos animalium: tum et provinciis praepositi regunt auguriis, somniis, oraculis, pramiis, &c.</div> + +<div class="note"><a name="note1226">1226</a>. Lipsius, Physiol. Stoic, lib. 1. cap. 19.</div> + +<div class="note"><a name="note1227">1227</a>. Leo Suavis. idem et Tritemius.</div> + +<div class="note"><a name="note1228">1228</a>. “They seek nothing more earnestly than the fear and admiration of men.”</div> + +<div class="note"><a name="note1229">1229</a>. “It is scarcely possible to describe the impotent ardour with which these malignant spirits aspire to the honour of being divinely worshipped.”</div> + +<div class="note"><a name="note1230">1230</a>. Omnif. mag. lib. 2. cap. 23.</div> + +<div class="note"><a name="note1231">1231</a>. Ludus deorum sumus.</div> + +<div class="note"><a name="note1232">1232</a>. Lib. de anima et daemone.</div> + +<div class="note"><a name="note1233">1233</a>. Quoties sit, ut Principes novitium aulicum divitiis et dignitatibus pene obruant, et multorum annorum ministrum, qui non semel pro hero periculum subiit, ne teruntio donent, &c. Idem. Quod Philosophi non remunerentur, cum scurra et ineptus ob insulsum jocum saepe praemium reportet, inde fit, &c.</div> + +<div class="note"><a name="note1234">1234</a>. Lib de cruelt. Cadaver.</div> + +<div class="note"><a name="note1235">1235</a>. Boissardus, c. 6 magia.</div> + +<div class="note"><a name="note1236">1236</a>. Godelmanus, cap. 3. lib. 1 de Magis. idem Zanchius, lib. 4. cap. 10 et 11. de malis angelis.</div> + +<div class="note"><a name="note1237">1237</a>. Nociva Melancholia furiosos efficit, et quandoque penitus interficit. G. Picolominens Idemque Zanch. cap. 10. lib. 4. si Deus permittat, corpora nostra movere possunt, alterare, quovis morborum et malorum genere afficere, imo et in ipsa penetrare et saevire.</div> + +<div class="note"><a name="note1238">1238</a>. Inducere potest morbos et sanitates.</div> + +<div class="note"><a name="note1239">1239</a>. Viscerum actiones potest inhibere latenter, et venenis nobis ignotis corpus inficere.</div> + +<div class="note"><a name="note1240">1240</a>. Irrepentes corporibus occulto morbos fingunt, mentes terrent, membra distorquent. Lips. Phil. Stoic. l. 1. c. 19.</div> + +<div class="note"><a name="note1241">1241</a>. De rerum ver. l. 16. c. 93.</div> + +<div class="note"><a name="note1242">1242</a>. Quum mens immediate decipi nequit, premum movit phantasiam, et ita obfirmat vanis conceptibus aut ut ne quem facultati aestimativae rationi locum relinquat. Spiritus malus invadit animam, turbat sensus, in furorem conjicit. Austin. de vit. Beat.</div> + +<div class="note"><a name="note1243">1243</a>. Lib. 3. Fen. 1. Tract. 4. c. 18.</div> + +<div class="note"><a name="note1244">1244</a>. A Daemone maxime proficisci, et saepe solo.</div> + +<div class="note"><a name="note1245">1245</a>. Lib. de incant.</div> + +<div class="note"><a name="note1246">1246</a>. Caep. de mania lib. de morbis cerebri; Daemones, quum sint tenues et incomprehensibiles spiritus, se insinuare corporibus humanis possunt, et occulte in viscerribus operti, valetudinem vitiare, somniis animas terrere et mentes furoribus quatere. Insinuant se melancholicorum penetralibus, intus ibique considunt et deliciantur tanquam in regione clarissimorum siderum, coguntque animum furere.</div> + +<div class="note"><a name="note1247">1247</a>. Lib. 1. cap. 6. occult. Philos. part 1. cap. 1. de spectris.</div> + +<div class="note"><a name="note1248">1248</a>. Sine cruce et sanctificatione sic & daemone obsessa. dial.</div> + +<div class="note"><a name="note1249">1249</a>. Greg. pag. c. 9.</div> + +<div class="note"><a name="note1250">1250</a>. Penult. de opific. Dei.</div> + +<div class="note"><a name="note1251">1251</a>. Lib. 28. cap. 26. tom. 9.</div> + +<div class="note"><a name="note1252">1252</a>. De Lamiis.</div> + +<div class="note"><a name="note1253">1253</a>. Et quomodo venefici fiant enarrat.</div> + +<div class="note"><a name="note1254">1254</a>. De quo plura legas in Boissardo, lib. 1. de praestig.</div> + +<div class="note"><a name="note1255">1255</a>. Rex Jacobus, Daemonol. l. 1. c. 3.</div> + +<div class="note"><a name="note1256">1256</a>. An university in Spain in old Castile.</div> + +<div class="note"><a name="note1257">1257</a>. The chief town in Poland.</div> + +<div class="note"><a name="note1258">1258</a>. Oxford and Paris, see finem P. Lombardi.</div> + +<div class="note"><a name="note1259">1259</a>. Praefat. de magis et veneficis.</div> + +<div class="note"><a name="note1260">1260</a>. Rotatum Pileum habebat, quo ventos violentos cieret, aerem turbaret, et in quam partem, &c.</div> + +<div class="note"><a name="note1261">1261</a>. Erastus.</div> + +<div class="note"><a name="note1262">1262</a>. Ministerio hirci nocturni.</div> + +<div class="note"><a name="note1263">1263</a>. Steriles nuptos et inhabiles, vide Petrum de Pallude, lib. 4. distinct. 34. Paulum Guiclandum.</div> + +<div class="note"><a name="note1264">1264</a>. Infantes matribus suffurantur, aliis suppositivis in locum verorum conjectis.</div> + +<div class="note"><a name="note1265">1265</a>. Milles.</div> + +<div class="note"><a name="note1266">1266</a>. D. Luther, in primum praeceptum, et Leon. Varius, lib. 1. de Fascino.</div> + +<div class="note"><a name="note1267">1267</a>. Lavat. Cicog.</div> + +<div class="note"><a name="note1268">1268</a>. Boissardus de Magis.</div> + +<div class="note"><a name="note1269">1269</a>. Daemon. lib. 3. cap. 3.</div> + +<div class="note"><a name="note1270">1270</a>. Vide Philostratum, vita ejus; Boissardum de Magis.</div> + +<div class="note"><a name="note1271">1271</a>. Nubrigenses lege lib. 1. c. 19. Vide Suidam de Paset. De Cruent. Cadaver.</div> + +<div class="note"><a name="note1272">1272</a>. Erastus. Adolphus Scribanius.</div> + +<div class="note"><a name="note1273">1273</a>. Virg. Aeneid. 4. Incantatricem describens: Haec se carminibus promittit solvere mentes. Quas velit, ast aliis duras immittere curas.</div> + +<div class="note"><a name="note1274">1274</a>. Godelmanus, cap. 7. lib. 1. Nutricum mammas praesiccant, solo tactu podagram, Apoplexiam, Paralysin, et alios morbos, quos medicina curare non poterat.</div> + +<div class="note"><a name="note1275">1275</a>. Factus inde Maniacus, spic. 2. fol. 147.</div> + +<div class="note"><a name="note1276">1276</a>. Omnia philtra etsi inter se differant, hoc habent commune, quod hominem efficiant melancholicum. epist. 231. Scholtzii.</div> + +<div class="note"><a name="note1277">1277</a>. De cruent. Cadaver.</div> + +<div class="note"><a name="note1278">1278</a>. Astra regunt homines, et regit astra Deus.</div> + +<div class="note"><a name="note1279">1279</a>. Chirom. lib. Quaeris a me quantum operantur astra? dico, in nos nihil astra urgere, sed animos praeclives trahere: qui sic tamen liberi sunt, ut si ducem sequantur rationem, nihil efficiant, sin vero naturam, id agere quod in brutis fere.</div> + +<div class="note"><a name="note1280">1280</a>. Coelum vehiculum divinae virtutis, cujus mediante motu, lumine et influentia, Deus! elementaria corpora ordinat et disponit Th. de Vio. Cajetanus in Psa. 104.</div> + +<div class="note"><a name="note1281">1281</a>. Mundus iste quasi lyra ab excellentissimo quodam artifice concinnata, quem qui norit mirabiles eliciet harmonias. J. Dee. Aphorismo 11.</div> + +<div class="note"><a name="note1282">1282</a>. Medicus sine coeli peritia nihil est, &c. nisi genesim sciverit, ne tantillum poterit. lib. de podag.</div> + +<div class="note"><a name="note1283">1283</a>. Constellatio in causa est; et influentia coeli morbum hunc movet, interdum omnibus aliis amotis. Et alibi. Origo ejus a Coelo petenda est. Tr. de morbis amentium.</div> + +<div class="note"><a name="note1284">1284</a>. Lib. de anima, cap. de humorib. Ea varietas in Melancholia, habet caelestes causas ☌ ♄ et ♃ in □ ☌ ♂ et ☾ in ♏.</div> + +<div class="note"><a name="note1285">1285</a>. Ex atra bile varii generantur morbi perinde ut ipse multum calidi aut frigidi in se habuerit, quum utrique suscipiendo quam aptissima sit, tametsi suapte natura frigida sit. Annon aqua sic afficitur a calore ut ardeat; et a frigore, ut in glaciem concrescat? et haec varietas distinctionum, alii flent, rident, &c.</div> + +<div class="note"><a name="note1286">1286</a>. Hanc ad intemperantiam gignendam plurimum confert ♂ et ♄ positus, &c.</div> + +<div class="note"><a name="note1287">1287</a>. ☿ Quoties alicujus genitura in ♏ et ♓ adverso signo positus, horoscopum partiliter tenueret atque etiam a ♂ vel ♄ □ radio percussus fuerit, natus ab insania vexabitur.</div> + +<div class="note"><a name="note1288">1288</a>. Qui ♄ et ♂ habet, alterum in culmine, alterum imo coelo, cum in lucem venerit, melancholicus erit, a qua sanebitur, si ☿ illos irradiarit.</div> + +<div class="note"><a name="note1289">1289</a>. Hac configuratione natus, Aut Lunaticus, aut mente captus.</div> + +<div class="note"><a name="note1290">1290</a>. Ptolomaeus centiloquio, et quadripartito tribuit omnium melancholicorum symptoma siderum influentis.</div> + +<div class="note"><a name="note1291">1291</a>. Arte Medica. accedunt ad has causas affectiones siderum. Plurimum incitant et provocant influentiae caelestes. Velcurio, lib. 4. cap. 15.</div> + +<div class="note"><a name="note1292">1292</a>. Hildesheim, spicel. 2. de mel.</div> + +<div class="note"><a name="note1293">1293</a>. Joh. de Indag. cap. 9. Montaltus, cap. 22.</div> + +<div class="note"><a name="note1294">1294</a>. Caput parvum qui habent cerebrum et spiritus plerumque angustos, facile incident in Melancholiam rubicundi. Aetius. Idem Montaltus, c. 21. e Galeno.</div> + +<div class="note"><a name="note1295">1295</a>. Saturnina a Rascetta per mediam manum decurrens, usque ad radicem montis Saturni, a parvis lineis intersecta, arguit melancholicos. Aphoris. 78.</div> + +<div class="note"><a name="note1296">1296</a>. Agitantur miseriis, continuis inquietudinibus, neque unquam a solitudine liberi sunt, anxie affiguntur amarissimis intra cogitationibus, semper tristes, suspitiosi, meticulosi: cogitationes sunt, velle agrum colere, stagna amant et paludes, &c. Jo. de Indagine, lib. 1.</div> + +<div class="note"><a name="note1297">1297</a>. Caelestis Physiognom. lib. 10.</div> + +<div class="note"><a name="note1298">1298</a>. Cap. 14. lib. 5. Idem maculae in ungulis nigrae, lites, rixas, melancholiam significant, ab humore in corde tali.</div> + +<div class="note"><a name="note1299">1299</a>. Lib. 1. Path. cap. 11.</div> + +<div class="note"><a name="note1300">1300</a>. Venit enim properata malis inopina senectus: et dolor aetatem jussit inesse meam. Boethius, met. 1. de consol. Philos.</div> + +<div class="note"><a name="note1301">1301</a>. Cap. de humoribus, lib. de Anima.</div> + +<div class="note"><a name="note1302">1302</a>. Necessarium accidens decrepitis, et inseparabile.</div> + +<div class="note"><a name="note1303">1303</a>. Psal. xc. 10.</div> + +<div class="note"><a name="note1304">1304</a>. Meteran. Belg. hist. lib. 1.</div> + +<div class="note"><a name="note1305">1305</a>. Sunt morosi anxii, et iracundi et difficiles senes, si quaerimus, etiam avari, Tull. de senectute.</div> + +<div class="note"><a name="note1306">1306</a>. Lib. 2. de Aulico. Senes avari, morosi, jactabundi, philauti, deliri, superstitiosi, auspiciosi, &c. Lib. 3. de Lamiis, cap. 17. et 18.</div> + +<div class="note"><a name="note1307">1307</a>. Solarium, opium lupiadeps, lacr. asini, &c. sanguis infantum, &c.</div> + +<div class="note"><a name="note1308">1308</a>. Corrupta est iis ab humore Melancholico phantasia. Nymanus.</div> + +<div class="note"><a name="note1309">1309</a>. Putant se laedere quando non laedunt.</div> + +<div class="note"><a name="note1310">1310</a>. Qui haec in imaginationis vim referre conati sunt, atrae bilis, inanem prorsus laborem susceperunt.</div> + +<div class="note"><a name="note1311">1311</a>. Lib. 3. cap. 4. omnif. mag.</div> + +<div class="note"><a name="note1312">1312</a>. Lib. 1. cap. 11. path.</div> + +<div class="note"><a name="note1313">1313</a>. Ut arthritici Epilep. &c.</div> + +<div class="note"><a name="note1314">1314</a>. Ut filii non tam possessionum quam morborum baeredes sint.</div> + +<div class="note"><a name="note1315">1315</a>. Epist. de secretis artis et naturae, c. 7. Nam in hoc quod patres corrupti sunt, generant filios corruptae complexionis, et compositionis, et filii eorum eadem de causa se corrumpunt, et sic derivatur corruptio a patribus ad filios.</div> + +<div class="note"><a name="note1316">1316</a>. Non tam (inquit Hippocrates) gibbos et cicatrices oris et corporis habitum agnoscis ex iis, sed verum incessum gestus, mores, morbos, &c.</div> + +<div class="note"><a name="note1317">1317</a>. Synagog. Jud.</div> + +<div class="note"><a name="note1318">1318</a>. Affectus parentum in foetus transeunt, et puerorum malicia parentibus imputanda, lib. 4. cap. 3. de occult, nat. mirae.</div> + +<div class="note"><a name="note1319">1319</a>. Ex pituitosis pituitosi, ex biliosis biliosi, ex lienosis et melancholicis melancholici.</div> + +<div class="note"><a name="note1320">1320</a>. Epist. 174. in Scoltz. Nascitur nobiscum illa aliturque et una cum parentibus habemus malum hunc assem. Jo. Pelesius, lib. 2. de cura humanorum affectuum.</div> + +<div class="note"><a name="note1321">1321</a>. Lib. 10. observat.</div> + +<div class="note"><a name="note1322">1322</a>. Maginus Geog.</div> + +<div class="note"><a name="note1323">1323</a>. Saepe non eundem, sed similem producit effectum, et illaeso parente transit. in nepotem.</div> + +<div class="note"><a name="note1324">1324</a>. Dial. praefix. genituris Leovitii.</div> + +<div class="note"><a name="note1325">1325</a>. Bodin. de rep. cap. de periodis reip.</div> + +<div class="note"><a name="note1326">1326</a>. Claudius Abaville, Capuchion, in his voyage to Maragnan. 1614. cap. 45. Nemo fere aegrotus, sano omnes et robusto corpore, vivunt annos. 120, 140. sine Medicina. Idem Hector Boethius de insulis Orchad. et Damianus a Goes de Scandia.</div> + +<div class="note"><a name="note1327">1327</a>. Lib. 4. c. 3. de occult. nat. mir. Tetricos plerumque filios senes progenerant et tristes, rarios exhilaratos.</div> + +<div class="note"><a name="note1328">1328</a>. Coitus super repletionem pessimus, et filii qui tum gignuntur, aut morbosi sunt, aut stolidi.</div> + +<div class="note"><a name="note1329">1329</a>. dial, praefix. Leovito.</div> + +<div class="note"><a name="note1330">1330</a>. L. de ed. liberis.</div> + +<div class="note"><a name="note1331">1331</a>. De occult. nat. mir. temulentae et stolidae mulieres liberos plerumque producunt sibi similes.</div> + +<div class="note"><a name="note1332">1332</a>. Lib. 2, c. 8. de occult, nat. mir. Good Master Schoolmaster do not English this.</div> + +<div class="note"><a name="note1333">1333</a>. De nat. mul. lib. 3. cap. 4.</div> + +<div class="note"><a name="note1334">1334</a>. Buxdorphius, c. 31. Synag. Jud. Ezek. 18.</div> + +<div class="note"><a name="note1335">1335</a>. Drusius obs. lib. 3. cap. 20.</div> + +<div class="note"><a name="note1336">1336</a>. Beda. Eccl. hist. lib. 1. c. 27. respons. 10.</div> + +<div class="note"><a name="note1337">1337</a>. Nam spiritus cerebri si tum male afficiantur, tales procreant, et quales fuerint affectus, tales filiorum: ex tristibus tristes, ex jucundis jucundi nascuntur, &c.</div> + +<div class="note"><a name="note1338">1338</a>. Fol. 129. mer. Socrates' children were fools. Sabel.</div> + +<div class="note"><a name="note1339">1339</a>. De occul. nat. mir. Pica morbus mulierum.</div> + +<div class="note"><a name="note1340">1340</a>. Baptista Porta, loco praed. Ex leporum intuitu plerique infantes edunt bifido superiore labello.</div> + +<div class="note"><a name="note1341">1341</a>. Quasi mox in terram collapsurus, per omne vitam incedebat cum mater gravia ebrium hominem sic incedentem viderat.</div> + +<div class="note"><a name="note1342">1342</a>. Civem facie cadaverosa, qui dixit, &c.</div> + +<div class="note"><a name="note1343">1343</a>. Optimum bene nasci, maxima para felicitatis nostrae bene nasci; quamobrem praeclere humano generi consultam videretur, si solis parentis bene habiti et sani, liberis operam darent.</div> + +<div class="note"><a name="note1344">1344</a>. Infantes infirmi praecipitio necati. Bohemus, lib. 3. c. 3. Apud Lacones olim. Lipsius, epist. 85. cent. ad Belgas, Dionysio Villerio, si quos aliqua membrorum parte inutiles notaverint, necari jubent.</div> + +<div class="note"><a name="note1345">1345</a>. Lib. 1. De veterum Scotorum moribus. Morbo comitiali, dementia, mania, lepra, &c. aut simila labe, quae facile in prolem transmittitur, laborantes inter eos, ingenti facta indagine, inventos, ne gens foeda contagione laederetur, ex iis nata, castraverunt, mulieres hujusmodi procul a virorum consortio abregarunt, quod si harum aliqua concepisse inveniebatur, simul cum foetu nondum edito, defodiebatur viva.</div> + +<div class="note"><a name="note1346">1346</a>. Euphormio Satyr.</div> + +<div class="note"><a name="note1347">1347</a>. Fecit omnia delicta quae fieri possunt circa res sex non naturales, et eae fuerunt causae extrinsecae, ex quibus postea ortae sunt obstructiones.</div> + +<div class="note"><a name="note1348">1348</a>. Path. I. l. c. 2. Maximam in gignendis morbis vim obtinet, pabulum, materiamque morbi suggerens: nam nec ab aere, nec a perturbationibus, vel aliis evidentibus causis morbi sunt, nisi consentiat corporis praeparatio, et humorum constitutio. Ut semel dicam, una gula est omnium morborum mater, etiamsi alius est genitor. Ab hac morbi sponte saepe emanant, nulla alia cogente causa.</div> + +<div class="note"><a name="note1349">1349</a>. Cogan, Eliot, Vauhan, Vener.</div> + +<div class="note"><a name="note1350">1350</a>. Frietagius.</div> + +<div class="note"><a name="note1351">1351</a>. Isaac.</div> + +<div class="note"><a name="note1352">1352</a>. Non laudatur quia melancholicum praebet alimentum.</div> + +<div class="note"><a name="note1353">1353</a>. Male alit cervina (inquit Frietagius) crassissimum et atribilarium suppeditat alimentum.</div> + +<div class="note"><a name="note1354">1354</a>. Lib. de subtiliss. dieta. Equina caro et asinina equinis danda est hominibus et asininis.</div> + +<div class="note"><a name="note1355">1355</a>. Parum obsunt a natura Leporum. Bruerinus, l. 13. cap. 25. pullorum tenera et optima.</div> + +<div class="note"><a name="note1356">1356</a>. Illaudabilis succi nauseam provocant.</div> + +<div class="note"><a name="note1357">1357</a>. Piso. Altomar.</div> + +<div class="note"><a name="note1358">1358</a>. Curio. Frietagius, Magninus, part. 3. cap. 17. Mercurialis, de affect, lib. I. c. 10. excepts all milk meats in Hypochondriacal Melancholy.</div> + +<div class="note"><a name="note1359">1359</a>. Wecker, Syntax. theor. p. 2. Isaac, Bruer. lib. 15. cap. 30. et 31.</div> + +<div class="note"><a name="note1360">1360</a>. Cap. 18. part. 3.</div> + +<div class="note"><a name="note1361">1361</a>. Omni loco et omni tempore medici detestantur anguillas praesertim circa solstitium. Damnanturtum sanis tum aegris.</div> + +<div class="note"><a name="note1362">1362</a>. Cap. 6. in his Tract of Melancholy.</div> + +<div class="note"><a name="note1363">1363</a>. Optime nutrit omnium judicio inter primae notae pisces gustu praestanti.</div> + +<div class="note"><a name="note1364">1364</a>. Non est dubium, quin pro variorum situ, ac natura, magnas alimentorum sortiantur differentias, alibi suaviores, alibi lutulentiores.</div> + +<div class="note"><a name="note1365">1365</a>. Observat. 16. lib. 10.</div> + +<div class="note"><a name="note1366">1366</a>. Pseudolus act. 3. scen. 2.</div> + +<div class="note"><a name="note1367">1367</a>. Plautus, ibid.</div> + +<div class="note"><a name="note1368">1368</a>. Quare rectius valedutini suae quisque consulet, qui lapsus priorum parentum memor, eas plane vel omiserit vel parce degustarit. Kersleius, cap. 4, de vero usu med.</div> + +<div class="note"><a name="note1369">1369</a>. In Mizaldo de Horto, P. Crescent. Herbastein, &c.</div> + +<div class="note"><a name="note1370">1370</a>. Cap. 13. part. 3. Bright, in his Tract of Mel.</div> + +<div class="note"><a name="note1371">1371</a>. Intellectum turbant, producunt insaniam.</div> + +<div class="note"><a name="note1372">1372</a>. Audivi (inquit Magnin.) quod si quis ex iis per annum continue comedat, in insaniam caderet. cap. 13. Improbi succi sunt. cap. 12.</div> + +<div class="note"><a name="note1373">1373</a>. De rerum varietat. In Fessa plerumque morbosi, quod fructus comedant ter in die.</div> + +<div class="note"><a name="note1374">1374</a>. Cap. de Mel.</div> + +<div class="note"><a name="note1375">1375</a>. Lib. 11. c. 3.</div> + +<div class="note"><a name="note1376">1376</a>. Bright, c. 6. excepts honey.</div> + +<div class="note"><a name="note1377">1377</a>. Hor. apud Scoltzium, consil. 186.</div> + +<div class="note"><a name="note1378">1378</a>. Ne comedas crustam, choleram quia gignit adustam. Schol. Sal.</div> + +<div class="note"><a name="note1379">1379</a>. Vinum turbidum.</div> + +<div class="note"><a name="note1380">1380</a>. Ex vini patentis bibitione, duo Alemani in uno mense melancholici facti sunt.</div> + +<div class="note"><a name="note1381">1381</a>. Hildesheim, spicel. fol. 273.</div> + +<div class="note"><a name="note1382">1382</a>. Crassum generat sanguinem.</div> + +<div class="note"><a name="note1383">1383</a>. About Danzig in Spruce, Hamburgh, Leipsig.</div> + +<div class="note"><a name="note1384">1384</a>. Henricus Abrmcensis.</div> + +<div class="note"><a name="note1385">1385</a>. Potus tum salubris tum jucundus, l. 1.</div> + +<div class="note"><a name="note1386">1386</a>. Galen l. 1. de san. tuend. Cavendae sunt aquae quae ex stagnis hauriuntur, et quae turbidae and male olentes, &c.</div> + +<div class="note"><a name="note1387">1387</a>. Innoxium reddit et bene olentum.</div> + +<div class="note"><a name="note1388">1388</a>. Contendit haec vitia coctione non emendari.</div> + +<div class="note"><a name="note1389">1389</a>. Lib. de bonitate aquae, hydropem auget, febres putridas, splenem, tusses, nocet oculis, malum habitum corporis et colorem.</div> + +<div class="note"><a name="note1390">1390</a>. Mag. Nigritatem inducit si pecora biberint.</div> + +<div class="note"><a name="note1391">1391</a>. Aquae nivibus coactae strumosos faciunt.</div> + +<div class="note"><a name="note1392">1392</a>. Cosmog. l. 3. cap. 36.</div> + +<div class="note"><a name="note1393">1393</a>. Method, hist. cap. 5. Balbutiunt Labdoni in Aquitania ob aquas, atque hi morbi ab acquis in corpora derivantur.</div> + +<div class="note"><a name="note1394">1394</a>. Edulia ex sanguine et suffocato parta. Hildesheim.</div> + +<div class="note"><a name="note1395">1395</a>. Cupedia vero, placentae, bellaria, commentaque alia curiosa pistorum et coquorum, gustui servientium conciliant morbos tum corpori tum animo insanibiles. Philo Judaeus, lib. de victimis. P. Jov. vita ejus.</div> + +<div class="note"><a name="note1396">1396</a>. As lettuce steeped in wine, birds fed with fennel and sugar, as a Pope's concubine used in Avignon. Stephan.</div> + +<div class="note"><a name="note1397">1397</a>. Animae negotium illa facessit, et de templo Dii immundum stabulum facit. Peletius, 10. c.</div> + +<div class="note"><a name="note1398">1398</a>. Lib. 11. c. 52. Homini cibus utilissimus simplex, acervatio cirborum pestifera, et condimenta perniciosa, multos morbos multa fercula ferunt.</div> + +<div class="note"><a name="note1399">1399</a>. 31. Dec. 2. c. Nihil deterius quam si tempus justo longius comedendo protrahatur, et varia ciborum genera conjungantur: inde morborum scaturigo, quae ex repugnantia humorum oritur.</div> + +<div class="note"><a name="note1400">1400</a>. Path. l. 1. c. 14.</div> + +<div class="note"><a name="note1401">1401</a>. Juv. Sat. 5.</div> + +<div class="note"><a name="note1402">1402</a>. Nimia repletio ciborum facit melancholicum.</div> + +<div class="note"><a name="note1403">1403</a>. Comestio superflua cibi, et potus quantitas nimia.</div> + +<div class="note"><a name="note1404">1404</a>. Impura corpora quanto magis nutris, tanto magis laedis: putrefacit enim alimentum vitiosus humor.</div> + +<div class="note"><a name="note1405">1405</a>. Vid. Goclen. de portentosis coenis, &c. puteani Com.</div> + +<div class="note"><a name="note1406">1406</a>. Amb. lib. de Jeju. cap. 14. “They who invite us to a supper, only conduct us to our tomb.”</div> + +<div class="note"><a name="note1407">1407</a>. Juvenal. “The highest-priced dishes afford the greatest gratification.”</div> + +<div class="note"><a name="note1408">1408</a>. Guiccardin.</div> + +<div class="note"><a name="note1409">1409</a>. Na. quaest. 4. ca. ult. fastidio est lumen gratuitum, dolet quod sole, quod spiritum emere non possimus, quod hic aer non emptus ex facili, &c. adeo nihil placet, nisi quod carum est.</div> + +<div class="note"><a name="note1410">1410</a>. Ingeniosi ad Gulam.</div> + +<div class="note"><a name="note1411">1411</a>. Olim vile mancipium, nunc in omni aestimatione, nunc ars haberi caepta, &c.</div> + +<div class="note"><a name="note1412">1412</a>. Epist. 28. l. 7. Quorum in ventre ingenium, in patinis, &c.</div> + +<div class="note"><a name="note1413">1413</a>. In lucem coenat. Sertorius.</div> + +<div class="note"><a name="note1414">1414</a>. Seneca.</div> + +<div class="note"><a name="note1415">1415</a>. Mancipia gulae, dapes non sapore sed sumptu aestimantes. Seneca, consol. ad Helvidium.</div> + +<div class="note"><a name="note1416">1416</a>. Saevientia guttura satiare non possunt fluvii et maria, Aeneas Sylvius, de miser. curial.</div> + +<div class="note"><a name="note1417">1417</a>. Plautus.</div> + +<div class="note"><a name="note1418">1418</a>. Hor. lib. 1. Sat. 3.</div> + +<div class="note"><a name="note1419">1419</a>. Diei brevitas conviviis, noctis longitudo stupris conterebratur.</div> + +<div class="note"><a name="note1420">1420</a>. Et quo plus capiant, irritamenta excogitantur.</div> + +<div class="note"><a name="note1421">1421</a>. Fores portantur ut ad convivium reportentur, repleri ut exhauriant, et exhauriri ut bibant. Ambros.</div> + +<div class="note"><a name="note1422">1422</a>. Ingentia vasa velut ad ostentationem, &c.</div> + +<div class="note"><a name="note1423">1423</a>. Plautus.</div> + +<div class="note"><a name="note1424">1424</a>. Lib. 3. Anthol. c. 20.</div> + +<div class="note"><a name="note1425">1425</a>. Gratiam conciliant potando.</div> + +<div class="note"><a name="note1426">1426</a>. Notis ad Caesares.</div> + +<div class="note"><a name="note1427">1427</a>. Lib. de educandis principum liberis.</div> + +<div class="note"><a name="note1428">1428</a>. Virg. Ae. 1.</div> + +<div class="note"><a name="note1429">1429</a>. Idem strenui potatoris Episcopi Sacellanus, cum ingentem pateram exhaurit princeps.</div> + +<div class="note"><a name="note1430">1430</a>. Bohemus in Saxonia. Adeo immoderate et immodeste ab ipsis bibitur, ut in compotationibus suis non cyathis solum et cantharis sat infundere possint, sed impletum mulctrale apponant, et scutella injecta hortantur quemlibet ad libitum potare.</div> + +<div class="note"><a name="note1431">1431</a>. Dictu incredible, quantum hujusce liquorice immodesta gens capiat, plus potantem amicissimum habent, et cert coronant, inimicissimum e contra qui non vult, et caede et fustibus expiant.</div> + +<div class="note"><a name="note1432">1432</a>. Qui potare recusat, hostis habetur, et caede nonnunquam res expiatur.</div> + +<div class="note"><a name="note1433">1433</a>. Qui melius bibit pro salute domini, melior habetur minister.</div> + +<div class="note"><a name="note1434">1434</a>. Graec. Poeta apud Stobaeum, ser. 18.</div> + +<div class="note"><a name="note1435">1435</a>. Qui de die jejunant, et nocte vigilant, facile cadunt in melancholiam; et qui naturae modum excedunt, c. 5. tract. 15. c. 2. Longa famis tolerantia, ut iis saepe accidit qui tanto cum fervore Deo servire cupiunt per jejunium, quod maniaci efficiantur, ipse vidi saepe.</div> + +<div class="note"><a name="note1436">1436</a>. In tenui victu aegri delinquunt, ex quo fit ut majori afficiantur detrimento, majorque fit error tenui quam pleniore victu.</div> + +<div class="note"><a name="note1437">1437</a>. Quae longo tempore consueta sunt, etiamsi deteriora, minus in assuetis molestare solent.</div> + +<div class="note"><a name="note1438">1438</a>. Qui medice vivit, misere vivit.</div> + +<div class="note"><a name="note1439">1439</a>. Consuetudo altera natura.</div> + +<div class="note"><a name="note1440">1440</a>. Herefordshire, Gloucestershire, Worcestershire.</div> + +<div class="note"><a name="note1441">1441</a>. Leo Afer. l. 1. solo camelorum lacte contenti, nil praeterea deliciarum ambiunt.</div> + +<div class="note"><a name="note1442">1442</a>. Flandri vinum butyro dilutum bibunt (nauseo referens) ubique butyrum inter omnia fercula et bellaria locum obtinet. Steph. praefat. Herod.</div> + +<div class="note"><a name="note1443">1443</a>. Delectantur Graeci piscibus magis quam carnibus.</div> + +<div class="note"><a name="note1444">1444</a>. Lib. 1. hist. Ang.</div> + +<div class="note"><a name="note1445">1445</a>. P. Jovius descript. Britonum. They sit, eat and drink all day at dinner in Iceland, Muscovy, and those northern parts.</div> + +<div class="note"><a name="note1446">1446</a>. Suidas, vict. Herod, nihilo cum eo melius quam si quis Cicutam, Aconitum, &c.</div> + +<div class="note"><a name="note1447">1447</a>. Expedit. in Sinas, lib. 1. c. 3. hortensium herbarum et olerum, apud Sinas quam apud nos longe frequentior usus, complures quippe de vulgo reperias nulla alia re vel tenuitatis, vel religionis causa vescentes. Equus, Mulus, Asellus, &c. aeque fere vescuntur ac pabula omnia, Mat. Riccius, lib. 5. cap. 12.</div> + +<div class="note"><a name="note1448">1448</a>. Tartari mulis, equis vescuntur et crudis carnibus, et fruges contemnunt, dicentes, hoc jumentorum pabulum et bonum, non hominum.</div> + +<div class="note"><a name="note1449">1449</a>. Islandiae descriptione victus corum butyro, lacte, caseo consistit: pisces loco panis habent, potus aqua, aut serum, sic vivunt sine medicina multa ad annos 200.</div> + +<div class="note"><a name="note1450">1450</a>. Laet. occident. Ind. descrip. lib. 11. cap. 10. Aquam marinam bibere sueti absque noxa.</div> + +<div class="note"><a name="note1451">1451</a>. Davies 2. voyage.</div> + +<div class="note"><a name="note1452">1452</a>. Patagones.</div> + +<div class="note"><a name="note1453">1453</a>. Benzo et Fer. Cortesius, lib. novus orbis inscrip.</div> + +<div class="note"><a name="note1454">1454</a>. Linschoten, c. 56. Palmae instar totius orbis arboribus longe praestantior.</div> + +<div class="note"><a name="note1455">1455</a>. Lips. epist.</div> + +<div class="note"><a name="note1456">1456</a>. Teneris assuescere multum.</div> + +<div class="note"><a name="note1457">1457</a>. Repentinae mutationes noxam pariunt. Hippocrat. Aphorism. 21. Epist. 6. sect. 3.</div> + +<div class="note"><a name="note1458">1458</a>. Bruerinus, lib. 1. cap. 23.</div> + +<div class="note"><a name="note1459">1459</a>. Simpl. med. c. 4. l. 1.</div> + +<div class="note"><a name="note1460">1460</a>. Heurnius, l. 3. c. 19. prax. med.</div> + +<div class="note"><a name="note1461">1461</a>. Aphoris. 17.</div> + +<div class="note"><a name="note1462">1462</a>. In dubiis consuetudinem sequatur adolescens, et inceptis perseveret.</div> + +<div class="note"><a name="note1463">1463</a>. Qui cum voluptate assumuntur cibi, ventriculus avidius complectitur, expeditiusque concoquit, et quae displicent aversatur.</div> + +<div class="note"><a name="note1464">1464</a>. Nothing against a good stomach, as the saying is.</div> + +<div class="note"><a name="note1465">1465</a>. Lib. 7. Hist. Scot.</div> + +<div class="note"><a name="note1466">1466</a>. 30. artis.</div> + +<div class="note"><a name="note1467">1467</a>. Quae excernuntur aut subsistunt.</div> + +<div class="note"><a name="note1468">1468</a>. Ex ventre suppresso, inflammationes, capitis dolores, caligines crescunt.</div> + +<div class="note"><a name="note1469">1469</a>. Excrementa retenta mentis agitationem parere solent.</div> + +<div class="note"><a name="note1470">1470</a>. Cap. de Mel.</div> + +<div class="note"><a name="note1471">1471</a>. Tam delirus, ut vix se hominem agnosceret.</div> + +<div class="note"><a name="note1472">1472</a>. Alvus astrictus causa.</div> + +<div class="note"><a name="note1473">1473</a>. Per octo dies alvum siccum habet, et nihil reddit.</div> + +<div class="note"><a name="note1474">1474</a>. Sive per nares, sive haemorrhoides.</div> + +<div class="note"><a name="note1475">1475</a>. Multi intempestive ab haemorrhoidibus curati, melancholia corrupti sunt. Incidit in Scyllam, &c.</div> + +<div class="note"><a name="note1476">1476</a>. Lib. 1. de Mania.</div> + +<div class="note"><a name="note1477">1477</a>. Breviar. l. 7. c. 18.</div> + +<div class="note"><a name="note1478">1478</a>. Non sine magno incommodo ejus, cui sanguis a naribus promanat, noxii sanguinis vacuatio impediri potest.</div> + +<div class="note"><a name="note1479">1479</a>. Novi quosdam prae pudore a coitu abstinentes, turpidos, pigrosque factos; nonnullos etiam melancholicos, praeter modum moestos, timidosque.</div> + +<div class="note"><a name="note1480">1480</a>. Nonnulli nisi coeant assidue capitis gravitate infestantur. Dicit se novisse quosdam tristes et ita factos ex intermissione Veneris.</div> + +<div class="note"><a name="note1481">1481</a>. Vapores venenatos mittit sperma ad cor et cerebrum. Sperma plus diu retentum, transit in venenum.</div> + +<div class="note"><a name="note1482">1482</a>. Graves producit corporis et animi aegritudines.</div> + +<div class="note"><a name="note1483">1483</a>. Ex spermate supra modum retento monachos et viduas melancholicos saepe fieri vidi.</div> + +<div class="note"><a name="note1484">1484</a>. Melancholia orta a vasis seminariis in utero.</div> + +<div class="note"><a name="note1485">1485</a>. Nobilis senex Alsatus juvenem uxorem duxit, at ille colico dolore, et multis morbis correptus, non potuit praestare officium mariti, vix inito matrimonio aegrotus. Illa in horrendum furorum incidit, ob Venerem cohibitam ut omnium eam invisentium congressum, voce, vultu, gestu expeteret, et quum non consentirent, molossos Anglicanos magno expetiit clamore.</div> + +<div class="note"><a name="note1486">1486</a>. Vidi sacerdotem optimum et pium, qui quod nollet uti Venere, in melancholica symptomata incidit.</div> + +<div class="note"><a name="note1487">1487</a>. Ob abstinentiam a concubitu incidit in melancholiam.</div> + +<div class="note"><a name="note1488">1488</a>. Quae a coitu exacerbantur.</div> + +<div class="note"><a name="note1489">1489</a>. Superstuum coitum causam ponunt.</div> + +<div class="note"><a name="note1490">1490</a>. Exsiccat corpus, spiritus consumit, &c. caveant ab hoc sicci, velut inimico mortali.</div> + +<div class="note"><a name="note1491">1491</a>. Ita exsiccatus ut e melancholico statim fuerit insanus, ab humectantibus curatus.</div> + +<div class="note"><a name="note1492">1492</a>. Ex cauterio et ulcere exsiccato.</div> + +<div class="note"><a name="note1493">1493</a>. Gord. c. 10. lib. 1. Discommends cold baths as noxious.</div> + +<div class="note"><a name="note1494">1494</a>. Siccum reddunt corpus.</div> + +<div class="note"><a name="note1495">1495</a>. Si quis longius moretur in iis, aut nimis frequenter, aut importune utatur, humores putrefacit.</div> + +<div class="note"><a name="note1496">1496</a>. Ego anno superiore, quendam guttosum vidi adustum, qui ut liberaretur de gutta, ad balnea accessit, et de gutta liberatus, maniacus factus est.</div> + +<div class="note"><a name="note1497">1497</a>. On Schola Salernitana.</div> + +<div class="note"><a name="note1498">1498</a>. Calefactio et ebullitio per venae incisionem, magis saepe incitatur et augetur, majore impetu humores per corpus discurrunt.</div> + +<div class="note"><a name="note1499">1499</a>. Lib. de flatulenta Melancholia. Frequens sanguinis missio corpus extenuat.</div> + +<div class="note"><a name="note1500">1500</a>. In 9 Rhasis, atram bilem parit, et visum debilitat.</div> + +<div class="note"><a name="note1501">1501</a>. Multo nigrior spectatur sanguis post dies quosdam, quam fuit ab initio.</div> + +<div class="note"><a name="note1502">1502</a>. Non laudo eos qui in desipientia docent secandam esse venam frontis, quia spiritus debilitatur inde, et ego longa experientia observavi in proprio Xenodochio, quod desipientes ex phlebotomia magis laeduntur, et magis disipiunt, et melancholici saepe fiunt inde pejores.</div> + +<div class="note"><a name="note1503">1503</a>. De mentis alienat. cap. 3. etsi multos hoc improbasse sciam, innumeros hac ratione sanatos longa observatione cognovi, qui vigesies, sexagies venas tundendo, &c.</div> + +<div class="note"><a name="note1504">1504</a>. Vires debilitat.</div> + +<div class="note"><a name="note1505">1505</a>. Impurus aer spiritus dejicit, infecto corde gignit morbos.</div> + +<div class="note"><a name="note1506">1506</a>. Sanguinem densat, et humores, P. 1. c. 13.</div> + +<div class="note"><a name="note1507">1507</a>. Lib. 3. cap. 3.</div> + +<div class="note"><a name="note1508">1508</a>. Lib. de quartana. Ex aere ambiente contrahitur humor melancholicus.</div> + +<div class="note"><a name="note1509">1509</a>. Qualis aer, talis spiritus: et cujusmodi spiritus, humores.</div> + +<div class="note"><a name="note1510">1510</a>. Aelianus Montaltus, c. 11. calidus et siccus, frigidus et siccus, paludinosus, crassus.</div> + +<div class="note"><a name="note1511">1511</a>. Multa hic in Xenodochiis fanaticorum millia quae strictissime catenata servantur.</div> + +<div class="note"><a name="note1512">1512</a>. Lib. med. part. 2. c. 19. Intellige, quod in calidis regionibus, frequenter accidit mania, in frigidis autem tarde.</div> + +<div class="note"><a name="note1513">1513</a>. Lib. 2.</div> + +<div class="note"><a name="note1514">1514</a>. Hodopericon, cap. 7.</div> + +<div class="note"><a name="note1515">1515</a>. Apulia aestivo calore maxime fervet, ita ut ante finem Maii pene exusta sit.</div> + +<div class="note"><a name="note1516">1516</a>. “They perish in clouds of sand.” Maginus Pers.</div> + +<div class="note"><a name="note1517">1517</a>. Pantheo seu Pract. Med. l. 1. cap. 16. Venetae mulieres quae diu sub sole vivunt, aliquando melancholicae evadunt.</div> + +<div class="note"><a name="note1518">1518</a>. Navig. lib. 2 cap. 4. commercia nocte, hora secunda ob nimios, qui saeviunt interdiu aestus exercent.</div> + +<div class="note"><a name="note1519">1519</a>. Morbo Gallico laborantes, exponunt ad solem ut morbus exsiccent.</div> + +<div class="note"><a name="note1520">1520</a>. Sir Richard Hawkins in his Observations, sect. 13.</div> + +<div class="note"><a name="note1521">1521</a>. Hippocrates, 3. Aphorismorum idem ait.</div> + +<div class="note"><a name="note1522">1522</a>. Idem Maginus in Persia.</div> + +<div class="note"><a name="note1523">1523</a>. Descrip. Ter. sanctae.</div> + +<div class="note"><a name="note1524">1524</a>. Quum ad solis radios in leone longam moram traheret, ut capillos slavos redderet, in maniam incidit.</div> + +<div class="note"><a name="note1525">1525</a>. Mundus alter et idem, seu Terra Australis incognita.</div> + +<div class="note"><a name="note1526">1526</a>. Crassus et turpidus aer, tristem efficit animam.</div> + +<div class="note"><a name="note1527">1527</a>. Commonly called Scandaroon in Asia Minor.</div> + +<div class="note"><a name="note1528">1528</a>. Atlas geographicus memoria, valent Pisani, quod crassiore fruantur aere.</div> + +<div class="note"><a name="note1529">1529</a>. Lib. 1. hist. lib. 2. cap. 41. Aura densa ac caliginosa tetrici homines existunt, et substristes, et cap. 3. stante subsolano et Zephyro, maxima in mentibus hominum alacritas existit, mentisque erectio ubi telum solis splendore nitescit. Maxima dejectio maerorque si quando aura caliginosa est.</div> + +<div class="note"><a name="note1530">1530</a>. Geor.</div> + +<div class="note"><a name="note1531">1531</a>. Hor.</div> + +<div class="note"><a name="note1532">1532</a>. Mens quibus vacillat, ab aere cito offenduntur, et multi insani apud Belgas ante tempestates saeviunt, aliter quieti. Spiritus quoque aeris et mali genii aliquando se tempestatibus ingerunt, et menti humanae se latenter insinuant, eamque vexant, exagitant, et ut fluctus marini, humanum corpus ventis agitatur.</div> + +<div class="note"><a name="note1533">1533</a>. Aer noctu densatur, et cogit moestitiam.</div> + +<div class="note"><a name="note1534">1534</a>. Lib de Iside et Osyride.</div> + +<div class="note"><a name="note1535">1535</a>. Multa defatigatio, spiritus, viriumque substantiam exhaurit, et corpus refrigerat. Humores corruptos qui aliter a natura concoqui et domari possint, et demum blande excludi, irritat, et quasi in furorem agit, qui postea mota camerina, tetro vapore corpus varie lacessunt, animumque.</div> + +<div class="note"><a name="note1536">1536</a>. In Veni mecum: Libro sic inscripto.</div> + +<div class="note"><a name="note1537">1537</a>. Instit. ad vit. Christ, cap. 44. cibos crudos in venas rapit, qui putrescentes illic spiritus animalis inficiunt.</div> + +<div class="note"><a name="note1538">1538</a>. Crudi haec humoris copia per venas aggreditur, unde morbi multiplices.</div> + +<div class="note"><a name="note1539">1539</a>. Immodicum exercitium.</div> + +<div class="note"><a name="note1540">1540</a>. Hom. 31. in 1 Cor. vi. Nam qua mens hominis quiscere non possit, sed continuo circa varias cogitationes discurrat, nisi honesto aliquo negotio occupetur, ad melancholiam sponte delabitur.</div> + +<div class="note"><a name="note1541">1541</a>. Crato, consil. 21. Ut immodica corporis exercitatio nocet corporibus, ita vita deses, et otiosa: otium, animal pituitosum reddit, viscerum obstructiones et crebras fluxiones, et morbos concitat.</div> + +<div class="note"><a name="note1542">1542</a>. Et vide quod una de rebus quae magis generat melancholiam, est otiositas.</div> + +<div class="note"><a name="note1543">1543</a>. Reponitur otium ab aliis causa, et hoc a nobis observatum eos huic malo magis obnoxios qui plane otiosi sunt, quam eos qui aliquo munere versantur exequendo.</div> + +<div class="note"><a name="note1544">1544</a>. De Tranquil. animae. Sunt qua ipsum otium in animi conjicit aegritudinem.</div> + +<div class="note"><a name="note1545">1545</a>. Nihil est quod aeque melancholiam alat ac augeat, ac otium et abstinentia a corporis et animi exercitationibus.</div> + +<div class="note"><a name="note1546">1546</a>. Nihil magis excaecat intellectum, quam otium. Gordonius de observat. vit. hum. lib. 1.</div> + +<div class="note"><a name="note1547">1547</a>. Path. lib. 1. cap. 17. exercitationis intermissio, inertem calorem, languidos spiritus, et ignavos, et ad omnes actiones segniores reddit, cruditates, obstructiones, et excrementorum proventus facit.</div> + +<div class="note"><a name="note1548">1548</a>. Hor. Ser. 1. Sat. 3.</div> + +<div class="note"><a name="note1549">1549</a>. Seneca.</div> + +<div class="note"><a name="note1550">1550</a>. Moerorem animi, et maciem, Plutarch calls it.</div> + +<div class="note"><a name="note1551">1551</a>. Sicut in stagno generantur vermes, sic et otioso malae cogitationes. Sen.</div> + +<div class="note"><a name="note1552">1552</a>. Now this leg, now that arm, now their head, heart, &c.</div> + +<div class="note"><a name="note1553">1553</a>. Exod. v.</div> + +<div class="note"><a name="note1554">1554</a>. (For they cannot well tell what aileth them, or what they would have themselves) my heart, my head, my husband, my son, &c.</div> + +<div class="note"><a name="note1555">1555</a>. Prov. xviii. Pigrum dejiciet timor. Heautontimorumenon.</div> + +<div class="note"><a name="note1556">1556</a>. Lib. 19. c. 10.</div> + +<div class="note"><a name="note1557">1557</a>. Plautus, Prol. Mostel.</div> + +<div class="note"><a name="note1558">1558</a>. Piso, Montaltus, Mercurialis, &c.</div> + +<div class="note"><a name="note1559">1559</a>. Aquibus malum, velut a primaria causa, nactum est.</div> + +<div class="note"><a name="note1560">1560</a>. Jucunda rerum praesentium, praeteritarum, et futurarum meditatio.</div> + +<div class="note"><a name="note1561">1561</a>. Facilis descensus Averni: Sed revocare gradum, superasque evadere ad auras, Hic labor, hoc opus est. Virg.</div> + +<div class="note"><a name="note1562">1562</a>. Hieronimus, ep. 72. dixit oppida et urbes videri sibi tetros carceres, solitudinem Paradisum: solum scorpionibus infectum, sacco amictus, humi cubans, aqua et herbis victitans, Romanis praetulit deliciis.</div> + +<div class="note"><a name="note1563">1563</a>. Offic. 3.</div> + +<div class="note"><a name="note1564">1564</a>. Eccl 4.</div> + +<div class="note"><a name="note1565">1565</a>. Natura de te videtur conqueri posse, quod cum ab ea temperatissimum corpus adeptus sis, tam praeclarum a Deo ac utile donum, non contempsisti modo, verum corrupisti, sedasti, prodidisti, optimam temperaturam otio, crapula, et aliis vitae erroribus, &c.</div> + +<div class="note"><a name="note1566">1566</a>. Path. lib. cap. 17. Fernel. corpus infrigidat, omnes sensus, mentisque vires torpore debilitat.</div> + +<div class="note"><a name="note1567">1567</a>. Lib. 2. sect. 2. cap. 4. Magnam excrementorum vim cerebro et aliis partibus conservat.</div> + +<div class="note"><a name="note1568">1568</a>. Jo. Retzius, lib. de rebus 6 non naturalibus. Praeparat corpus talis somnus ad multas periculosas aegritudines.</div> + +<div class="note"><a name="note1569">1569</a>. Instit. ad vitam optimam, cap. 26. cerebro siccitatem adfert, phrenesin et delirium, corpus aridum facit, squalidum, strigosum, humores adurit, temperamentum cerebri corrumpit, maciem inducit: exsiccat corpus, bilem accendit, profundos reddit oculos, calorem augit.</div> + +<div class="note"><a name="note1570">1570</a>. Naturalem calorem dissipat, laesa concoctione cruditates facit. Attenuant juvenum vigilatae corpora noctes.</div> + +<div class="note"><a name="note1571">1571</a>. Vita Alexan.</div> + +<div class="note"><a name="note1572">1572</a>. Grad. 1. c. 14.</div> + +<div class="note"><a name="note1573">1573</a>. Hor. “The body oppressed by yesterday's vices weighs down the spirit also.”</div> + +<div class="note"><a name="note1574">1574</a>. Perturbationes clavi sunt, quibus corpori animus seu patibulo affigitur. Jamb. de mist.</div> + +<div class="note"><a name="note1575">1575</a>. Lib. de sanitat. tuend.</div> + +<div class="note"><a name="note1576">1576</a>. Prolog. de virtute Christi; Quae utitur corpore, ut faber malleo.</div> + +<div class="note"><a name="note1577">1577</a>. Vita Apollonij, lib. 1.</div> + +<div class="note"><a name="note1578">1578</a>. Lib. de anim. ab inconsiderantia, et ignorantia omnes animi motus.</div> + +<div class="note"><a name="note1579">1579</a>. De Physiol. Stoic.</div> + +<div class="note"><a name="note1580">1580</a>. Grad. 1. c. 32.</div> + +<div class="note"><a name="note1581">1581</a>. Epist. 104.</div> + +<div class="note"><a name="note1582">1582</a>. Aelianus.</div> + +<div class="note"><a name="note1583">1583</a>. Lib. 1. cap. 6. si quis ense percusserit eos, tantum respiciunt.</div> + +<div class="note"><a name="note1584">1584</a>. Terror in sapiente esse non debet.</div> + +<div class="note"><a name="note1585">1585</a>. De occult nat. mir. l. 1. c. 16. Nemo mortalium qui affectibus non ducatur: qui non movetur, aut saxum, aut Deus est.</div> + +<div class="note"><a name="note1586">1586</a>. Instit. l. 2. de humanorum affect. morborumque curat.</div> + +<div class="note"><a name="note1587">1587</a>. Epist. 105.</div> + +<div class="note"><a name="note1588">1588</a>. Granatensis.</div> + +<div class="note"><a name="note1589">1589</a>. Virg.</div> + +<div class="note"><a name="note1590">1590</a>. De civit. Dei. l. 14. c. 9. qualis in oculis hominum qui inversis pedibus ambulat, talis in oculis sapientum, cui passiones dominantur.</div> + +<div class="note"><a name="note1591">1591</a>. Lib. de Decal. passiones maxime corpus offendunt et animam, et frequentissimae causae melancholiae, dimoventes ab ingenio et sanitate pristina, l. 3. de anima.</div> + +<div class="note"><a name="note1592">1592</a>. Fraenaet stimuli animi, velut in mari quaedam aurae leves, quaedam placidae, quaedam turbulentae: sic in corpore quaedam affectiones excitant tantum, quaedam ita movent, ut de statu judicii depellant.</div> + +<div class="note"><a name="note1593">1593</a>. Ut gutta lapidem, sic paulatim hae penetrant animum.</div> + +<div class="note"><a name="note1594">1594</a>. Usu valentes recte morbi animi vocantur.</div> + +<div class="note"><a name="note1595">1595</a>. Imaginatio movet corpus, ad cujus motum excitantur humores, et spiritus vitales, quibus alteratur.</div> + +<div class="note"><a name="note1596">1596</a>. Eccles., xiii. 26. “The heart alters the countenance to good or evil, and distraction of the mind causeth distemperature of the body.”</div> + +<div class="note"><a name="note1597">1597</a>. Spiritus et sanguis a laesa Imaginatione contaminantur, humores enim mutati actiones animi immutant, Piso.</div> + +<div class="note"><a name="note1598">1598</a>. Montani, consil. 22. Hae vero quomodo causent melancholiam, clarum; et quod concoctionem impediant, et membra principalia debilitent.</div> + +<div class="note"><a name="note1599">1599</a>. Breviar. l. 1. cap. 18.</div> + +<div class="note"><a name="note1600">1600</a>. Solent hujusmodi egressiones favorabiliter oblectare, et lectorem lassum jucunde refovere, stomachumque nauseantem, quodam quasi condimento reficere, et ego libenter excurro.</div> + +<div class="note"><a name="note1601">1601</a>. Ab imaginatione oriuntur affectiones, quibus anima componitur, aut turbata deturbatur, Jo. Sarisbur. Metolog. lib. 4. c. 10.</div> + +<div class="note"><a name="note1602">1602</a>. Scalig. exercit.</div> + +<div class="note"><a name="note1603">1603</a>. Qui quotis volebat, mortuo similis jacebat auferens se a sensibus, et quum pungeretur dolorem non sensit.</div> + +<div class="note"><a name="note1604">1604</a>. Idem Nymannus orat. de Imaginat.</div> + +<div class="note"><a name="note1605">1605</a>. Verbis et unctionibus se consecrant daemoni pessimae mulieres qui iis ad opus suum utitur, et earum phantasiam regit, ducitque ad loca ab ipsis desiderata, corpora vero earum sine sensu permanent, quae umbra cooperit diabolus, ut nulli sine conspicua, et post, umbra sublata, propriis corporibus eas restitut, l. 3. c. 11. Wier.</div> + +<div class="note"><a name="note1606">1606</a>. Denario medico.</div> + +<div class="note"><a name="note1607">1607</a>. Solet timor, prae omnibus affectibus, fortes imaginationes gignere, post amor, &c. l. 3. c. 8.</div> + +<div class="note"><a name="note1608">1608</a>. Ex viso urso, talem peperit.</div> + +<div class="note"><a name="note1609">1609</a>. Lib. 1. cap. 4. de occult. nat. mir. si inter amplexus et suavia cogitet de uno, aut alio absente, ejus effigies solet in faetu elucere.</div> + +<div class="note"><a name="note1610">1610</a>. Quid non faetui adhuc matri unito, subita spirituum vibratione per nervos, quibus matrix cerebro conjuncta est, imprimit impregnatae imaginatio? ut si imaginetur matum granatum, illius notas secum proferet faetus: Si leporem, infans editur supremo labello bifido, et dissecto: Vehemens cogitatio movet rerum species. Wier. lib. 3. cap. 8.</div> + +<div class="note"><a name="note1611">1611</a>. Ne dum uterum gestent, admittant absurdas cogitationes, sed et visu, audituque foeda et horrenda devitent.</div> + +<div class="note"><a name="note1612">1612</a>. Occult. Philos. lib. 1. cap. 64.</div> + +<div class="note"><a name="note1613">1613</a>. Lib. 3. de Lamiis, cap. 10.</div> + +<div class="note"><a name="note1614">1614</a>. Agrippa, lib. 1. cap. 64.</div> + +<div class="note"><a name="note1615">1615</a>. Sect. 3. memb. 1. subsect. 3.</div> + +<div class="note"><a name="note1616">1616</a>. Malleus malefic. fol. 77. corpus mutari potest in diversas aegritudines, ex forti apprehensione.</div> + +<div class="note"><a name="note1617">1617</a>. Fr. Vales. l. 5. cont. 6. nonnunquam etiam morbi diuturni consequuntur, quandoque curantur.</div> + +<div class="note"><a name="note1618">1618</a>. Expedit. in Sinas, l. 1. c. 9. tantum porro multi praedictoribus hisce tribuunt ut ipse metus fidem faciat: nam si praedictum iis fuerit tali die eos morbo corripiendos, ii ubi dies advenerit, in morbum incidunt, et vi metus afflicti, cum aegritudine, aliquando etiam cum morte colluctantur.</div> + +<div class="note"><a name="note1619">1619</a>. Subtil. 18.</div> + +<div class="note"><a name="note1620">1620</a>. Lib. 3. de anima, cap. de mel.</div> + +<div class="note"><a name="note1621">1621</a>. Lib. de Peste.</div> + +<div class="note"><a name="note1622">1622</a>. Lib. 1. cap. 63. Ex alto despicientes aliqui prae timore contremiscunt, caligant, infirmantur; sic singultus, febres, morbi comitiales quandoque sequuntur, quandoque recedunt.</div> + +<div class="note"><a name="note1623">1623</a>. Lib. de Incantatione, Imaginatio subitum humorum, et spirituum motum infert, undo vario affectu rapitur sanguis, ac una morbificas causas partibus affectis eripit.</div> + +<div class="note"><a name="note1624">1624</a>. Lib. 3. c. 18. de praestig. Ut impia credulitate quis laeditur, sic et levari eundem credibile est, usuque observatum.</div> + +<div class="note"><a name="note1625">1625</a>. Aegri persuasio et fiducia, omni arti et consilio et medicinae praeferenda. Avicen.</div> + +<div class="note"><a name="note1626">1626</a>. Plures sanat in quem plures confidunt. lib. de sapientia.</div> + +<div class="note"><a name="note1627">1627</a>. Marcelius Ficinus, l. 13. c. 18. de theolog. Platonica. Imaginatio est tanquam Proteus vel Chamaeleon, corpus proprium et alienum nonnunquam afficiens.</div> + +<div class="note"><a name="note1628">1628</a>. Cur oscitantes oscitent, Wierus.</div> + +<div class="note"><a name="note1629">1629</a>. T. W. Jesuit.</div> + +<div class="note"><a name="note1630">1630</a>. 3. de Anima.</div> + +<div class="note"><a name="note1631">1631</a>. Ser. 35. Hae quatuor passiones sunt tanquam rotae in curru, quibus vehimur hoc mundo.</div> + +<div class="note"><a name="note1632">1632</a>. Harum quippe immoderatione, spiritus marcescunt. Fernel. l. 1. Path. c. 18.</div> + +<div class="note"><a name="note1633">1633</a>. Mala consuetudine depravatur ingenium ne bene faciat. Prosper Calenus, l. de atra bile. Plura faciunt homines e consuetudine quam e ratione. A teneris assuescere multum est. Video meliora proboque deteriora sequor. Ovid.</div> + +<div class="note"><a name="note1634">1634</a>. Nemo laeditur nisi a seipso.</div> + +<div class="note"><a name="note1635">1635</a>. Multi se in inquietudinem praecipitant ambitione et cupiditatibus excaecati, non intelligunt se illud a diis petere, quod sibi ipsis si velint praestare possint, si curis et perturbationibus, quibus assidue se macerant, imperare vellent.</div> + +<div class="note"><a name="note1636">1636</a>. Tanto studio miseriarum causas, et alimenta dolorum quaerimus, vitamque secus felicissimam, tristem et miserabilem efficimus. Petrarch. praefat. de Remediis, &c.</div> + +<div class="note"><a name="note1637">1637</a>. Timor et moestitia, si diu perseverent, causa et soboles atri humoris sunt, et in circulum se procreant. Hip. Aphoris. 23. l. 6. Idem Montaltus, cap. 19. Victorius Faventinus, pract. imag.</div> + +<div class="note"><a name="note1638">1638</a>. Multi ex maerore et metu huc delapsi sunt. Lemn., lib. 1. cap. 16.</div> + +<div class="note"><a name="note1639">1639</a>. Multa cura et tristitia faciunt accedere melancholiam (cap. 3. de mentis alien.) si altas radices agat, in veram fixamque degenerat melancholiam et in desperationem desinit.</div> + +<div class="note"><a name="note1640">1640</a>. Ille luctus, ejus vero soror desperatio simul ponitur.</div> + +<div class="note"><a name="note1641">1641</a>. Animarum crudele tormentum, dolor inexplicabilis, tinea non solum ossa, sed corda pertingens, perpetuus carnifex, vires animae consumens, jugis nox, et tenebrae profundae, tempestas et turbo et febris non apparens, omni igne validius incendens; longior, et pugnae finem non habens—Crucem circumfert dolor, faciemque omni tyranno crudeliorem prae se fert.</div> + +<div class="note"><a name="note1642">1642</a>. Nat. Comes Mythol. l. 4. c. 6.</div> + +<div class="note"><a name="note1643">1643</a>. Tully 3. Tusc. omnis perturbatio miseria et carnificina est dolor.</div> + +<div class="note"><a name="note1644">1644</a>. M. Drayton in his Her. ep.</div> + +<div class="note"><a name="note1645">1645</a>. Crato consil. 21. lib. 2. moestitia universum infrigidat corpus, calorem innatum extinguit, appetitum destruit.</div> + +<div class="note"><a name="note1646">1646</a>. Cor refrigerat tristitia, spiritus exsiccat, innatumque calorem obruit, vigilias inducit, concoctionem labefactat, sanguinem incrassat, exageratque melancholicum succum.</div> + +<div class="note"><a name="note1647">1647</a>. Spiritus et sanguis hoc contaminatur. Piso.</div> + +<div class="note"><a name="note1648">1648</a>. Marc. vi. 16. 11.</div> + +<div class="note"><a name="note1649">1649</a>. Maerore maceror, marcesco et consenesco miser, ossa atque pellis sum misera macritudice. Plaut.</div> + +<div class="note"><a name="note1650">1650</a>. Malum inceptum et actum a tristitia sola.</div> + +<div class="note"><a name="note1651">1651</a>. Hildesheim, spicel. 2. de melancholia, maerore animi postea accedente, in priora symptomata incidit.</div> + +<div class="note"><a name="note1652">1652</a>. Vives, 3. de anima, c. de maerore. Sabin. in Ovid.</div> + +<div class="note"><a name="note1653">1653</a>. Herodian. l. 3. maerore magis quem morbo consumptus est.</div> + +<div class="note"><a name="note1654">1654</a>. Bothwallius atribilarius obiit Brizarrus Genuensis hist. &c.</div> + +<div class="note"><a name="note1655">1655</a>. So great is the fierceness and madness of melancholy.</div> + +<div class="note"><a name="note1656">1656</a>. Moestitia cor quasi percussum constringitur, tremit et languescit cum acri sensu doloris. In tristitia cor fugiens attrahit ex Splene lentum humorem melancholicum, qui effusus sub costis in sinistro latere hypocondriacos flatus facit, quod saepe accidit iis qui diuturna cura et moestitia conflictantur. Melancthon.</div> + +<div class="note"><a name="note1657">1657</a>. Lib. 3. Aen. 4.</div> + +<div class="note"><a name="note1658">1658</a>. Et metum ideo deam sacrarunt ut bonam mentem concederet. Varro, Lactantius, Aug.</div> + +<div class="note"><a name="note1659">1659</a>. Lilius Girald. Syntag. l. de diis miscellaniis.</div> + +<div class="note"><a name="note1660">1660</a>. Calendis Jan. feriae sunt divae Angeronae, cui pontifices in sacello Volupiae sacra faciunt, quod angores et animi solicitudines propitiata propellat.</div> + +<div class="note"><a name="note1661">1661</a>. Timor inducit frigus, cordis palpitationem, vocis defectum atque pallorem. Agrippa, lib. 1. cap. 63. Timidi semper spiritus habent frigidos. Mont.</div> + +<div class="note"><a name="note1662">1662</a>. Effusas cernens fugientes agmine turmas; quis mea nunc inflat cornua Faunus ait? Alciat.</div> + +<div class="note"><a name="note1663">1663</a>. Metus non solum memoriam consternat, sed et institutum animi omne et laudabilem conatum impedit. Thucidides.</div> + +<div class="note"><a name="note1664">1664</a>. Lib. de fortitudine et virtute Alexandri, ubi prope res adfuit terribilis.</div> + +<div class="note"><a name="note1665">1665</a>. Sect. 2. Mem. 3. Subs. 2.</div> + +<div class="note"><a name="note1666">1666</a>. Sect. 2. Memb. 4. Subs. 3.</div> + +<div class="note"><a name="note1667">1667</a>. Subtil. 18. lib. timor attrahit ad se Daemonas, timor et error multum in hominibus possunt.</div> + +<div class="note"><a name="note1668">1668</a>. Lib. 2. Spectris ca. 3. fortes raro spectra vident, quia minus timent.</div> + +<div class="note"><a name="note1669">1669</a>. Vita ejus.</div> + +<div class="note"><a name="note1670">1670</a>. Sect. 2. Memb. 4. Subs. 7.</div> + +<div class="note"><a name="note1671">1671</a>. De virt. et vitiis.</div> + +<div class="note"><a name="note1672">1672</a>. Com. in Arist. de Anima.</div> + +<div class="note"><a name="note1673">1673</a>. Qui mentem subjecit timoria dominationi, cupiditatis, doloris, ambitionis, pudoris, felix non est, sed omnino miser, assiduis laborius torquetur et miseria.</div> + +<div class="note"><a name="note1674">1674</a>. Multi contemnunt mundi strepitum, reputant pro nihilo gloriam, sed timent infamiam, offensionem, repulsam. Voluptatem severissime contemnunt, in dolore sunt molliores, gloriam negligunt, franguntur infamia.</div> + +<div class="note"><a name="note1675">1675</a>. Gravius contumeliam ferimus quam detrimentum, ni abjecto nimis animo sinius. Plut. in Timol.</div> + +<div class="note"><a name="note1676">1676</a>. Quod piscatoris aenigma solvere non posset.</div> + +<div class="note"><a name="note1677">1677</a>. Ob Tragoediam explosam, mortem sibi gladio concivit.</div> + +<div class="note"><a name="note1678">1678</a>. Cum vidit in triumphum se servari, causa ejus ignominiae vitandae mortem sibi concivit. Plut.</div> + +<div class="note"><a name="note1679">1679</a>. Bello victus, per tres dies sedit in prora navis, abstinens ab omni consortio, etiam Cleopatiae, postea se interfecit.</div> + +<div class="note"><a name="note1680">1680</a>. Cum male recitasset Argonautica, ob pudorem exulavit.</div> + +<div class="note"><a name="note1681">1681</a>. Quidam prae verecundia simul et dolore in insaniam incidunt, eo quod a literatorum gradu in examine excluduntur.</div> + +<div class="note"><a name="note1682">1682</a>. Hostratus cucullatus adeo graviter ob Reuclini librum, qui inscribitur, Epistolae obscurorum virorum, dolore simul et pudore sauciatus, ut seipsum interfecerit.</div> + +<div class="note"><a name="note1683">1683</a>. Propter ruborem confusus, statim cepit delirare, &c. ob suspicionem, quod vili illum crimine accusarent.</div> + +<div class="note"><a name="note1684">1684</a>. Horat.</div> + +<div class="note"><a name="note1685">1685</a>. Ps. Impudice. B. Ita est. Ps. sceleste. B. dicis vera Ps. Verbero. B. quippeni Ps. furcifer. B. factum optime. Ps. soci fraude. B. sunt mea istaec Ps. parricida B. perge tu Ps. sacrilege. B. fateor. Ps. perjure B. vera dicis. Ps. pernities adolescentum B. acerrime. Ps. fur. B. babe. Ps. fugitive. B. bombax. Ps. fraus populi. B. Planissime. Ps. impure leno, coenum. B. cantores probos. Pseudolus, act. 1. Scen. 3.</div> + +<div class="note"><a name="note1686">1686</a>. Melicerta exclaims, “all shame has vanished from human transactions.” Persius. Sat. V.</div> + +<div class="note"><a name="note1687">1687</a>. Cent. 7. e Plinio.</div> + +<div class="note"><a name="note1688">1688</a>. Multos vide mus propter invidiam et odium in melancholiam incidisse: et illos potissimum quorum corpora ad hanc apta sunt.</div> + +<div class="note"><a name="note1689">1689</a>. Invidia affligit homines adeo et corrodit, ut hi melancholici penitus fiant.</div> + +<div class="note"><a name="note1690">1690</a>. Hor.</div> + +<div class="note"><a name="note1691">1691</a>. His vultus minax, torvus aspectus, pallor in facie, in labiis tremor, stridor in dentibus, &c.</div> + +<div class="note"><a name="note1692">1692</a>. Ut tinea corrodit vestimentum sic, invidiae eum qui zelatur consumit.</div> + +<div class="note"><a name="note1693">1693</a>. Pallor in ore sedet, macies in corpore toto. Nusquam recta acies, livent rubigine dentes.</div> + +<div class="note"><a name="note1694">1694</a>. Diaboli expressa Imago, toxicum charitatis, venenum amicitiae, abyssus mentis, non est eo monstrosius monstrum, damnosius damnum, urit, torret, discruciat macie et squalore conficit. Austin. Domin. primi. Advent.</div> + +<div class="note"><a name="note1695">1695</a>. Ovid. He pines away at the sight of another's success——it is his special torture.</div> + +<div class="note"><a name="note1696">1696</a>. Declam. 13. linivit flores maleficis succis in venenum mella convertens.</div> + +<div class="note"><a name="note1697">1697</a>. Statuis cereis Basilius eos comparat, qui liquefiunt ad praesentiam solis, qua alii gaudent et ornantur. Muscis alii, quae ulceribus gaudent, amaena praetereunt sistunt in faetidis.</div> + +<div class="note"><a name="note1698">1698</a>. Misericordia etiam quae tristitia quaedam est, saepe miserantis corpus male afficit Agrippa. l. 1. cap. 63.</div> + +<div class="note"><a name="note1699">1699</a>. Insitum mortalibus a natura recentem aliorem felicitatem aegris oculis intueri, hist. l. 2. Tacit.</div> + +<div class="note"><a name="note1700">1700</a>. Legi Chaldaeos, Graecos, Hebraeos, consului sapientes pro remedio invidiae, hoc enim inveni, renunciare felicitati, et perpetuo miser esse.</div> + +<div class="note"><a name="note1701">1701</a>. Omne peccatum aut excusationem secum habet, aut voluptatem, sola invidia utraque caret, reliqua vitia finem habent, ira defervescit, gula satiatur, odium finem habet, invidia nunquam quiescit.</div> + +<div class="note"><a name="note1702">1702</a>. Urebat me aemulatio propter stultos.</div> + +<div class="note"><a name="note1703">1703</a>. Hier. 12.1.</div> + +<div class="note"><a name="note1704">1704</a>. Hab. 1.</div> + +<div class="note"><a name="note1705">1705</a>. Invidit privati nomen supra principis attolli.</div> + +<div class="note"><a name="note1706">1706</a>. Tacit. Hist. lib. 2. part. 6.</div> + +<div class="note"><a name="note1707">1707</a>. Periturae dolore et invidia, si quem viderint ornatiorem se in publicum prodiisse. Platina dial. amorum.</div> + +<div class="note"><a name="note1708">1708</a>. Ant. Guianerius, lib. 2. cap. 8. vim. M. Aurelii faemina vicinam elegantius se vestitam videns, leaenae instar in virum insurgit, &c.</div> + +<div class="note"><a name="note1709">1709</a>. Quod insigni equo et ostro veheretur, quanquam nullius cum injuria, ornatum illum tanquam laesae gravabantur.</div> + +<div class="note"><a name="note1710">1710</a>. Quod pulchritudine omnes excelleret, puellae indignatae occiderunt.</div> + +<div class="note"><a name="note1711">1711</a>. Late patet invidiae foecundae pernities, et livor radix omnium malorum, fons cladium, inde odium surgit emulatio Cyprian, ser. 2. de Livore.</div> + +<div class="note"><a name="note1712">1712</a>. Valerius, l. 3. cap. 9.</div> + +<div class="note"><a name="note1713">1713</a>. Qualis est animi tinea, quae tabes pectoris zelare in altero vel aliorum felicitatem suam facere miseriam, et velut quosdam pectori suo admovere carnifices, cogitationibus et sensibus suis adhibere tortores, qui se intestinis cruciatibus lacerent. Non cibus talibus laetus, non potus potest esse jucundus; suspiratur semper et gemitur, et doletur dies et noctes, pectus sine intermissione laceratur.</div> + +<div class="note"><a name="note1714">1714</a>. Quisquis est ille quem aemularis, cui invides is te subterfugere potest, at tu non te ubicunque fugeris adversarius tuus tecum est, hostis tuus semper in pectore tuo est, pernicies intus inclusa, ligatus es, victus, zelo dominante captivus: nec solatia tibi ulla subveniunt; hinc diabolus inter initia statim mundi, et periit primus, et perdidit, Cyprian, ser. 2. de zelo et livore.</div> + +<div class="note"><a name="note1715">1715</a>. Hesiod op dies.</div> + +<div class="note"><a name="note1716">1716</a>. Rama cupida aequandi bovem, se distendebat, &c.</div> + +<div class="note"><a name="note1717">1717</a>. alit ingenia: Paterculus poster. Vol.</div> + +<div class="note"><a name="note1718">1718</a>. Grotius Epig. lib. 1. “Ambition always is a foolish confidence, never a slothful arrogance.”</div> + +<div class="note"><a name="note1719">1719</a>. Anno 1519. between Ardes and Quine.</div> + +<div class="note"><a name="note1720">1720</a>. Spartian.</div> + +<div class="note"><a name="note1721">1721</a>. Plutarch.</div> + +<div class="note"><a name="note1722">1722</a>. Johannes Heraldus, l. 2. c. 12. de bello sac.</div> + +<div class="note"><a name="note1723">1723</a>. Nulla dies tantum poterit lenire furorem. Aeterna bella pace sublata gerunt. Jurat odium, nec ante invisum esse desinit, quam esse desiit. Paterculus, vol. 1.</div> + +<div class="note"><a name="note1724">1724</a>. Ita saevit haec stygia ministra ut urbes subvertat aliquando, deleat populos, provincias alioqui florentes redigat in solitudines, mortales vero miseros in profunda miseriarum valle miserabiliter immergat.</div> + +<div class="note"><a name="note1725">1725</a>. Carthago aemula Romani imperii funditus interiit. Salust. Catil.</div> + +<div class="note"><a name="note1726">1726</a>. Paul 3. Col.</div> + +<div class="note"><a name="note1727">1727</a>. Rom. 12.</div> + +<div class="note"><a name="note1728">1728</a>. Grad. I. c. 54.</div> + +<div class="note"><a name="note1729">1729</a>. Ira et in moeror et ingens animi consternatio melancholicos facit. Areteus. Ira Immodica gignit insaniam.</div> + +<div class="note"><a name="note1730">1730</a>. Reg. sanit. parte 2. c. 8. in apertam insaniam mox duciter iratus.</div> + +<div class="note"><a name="note1731">1731</a>. Gilberto Cognato interprete. Multis, et praesertim senibus ira impotens insaniam fecit, et importuna calumnia, haec initio perturbat animum, paulatim vergit ad insaniam. Porro mulierum corpora multa infestant, et in hunc morbum adducunt, praecipue si que oderint aut invideant, &c. haec paulatim in insaniam tandem evadunt.</div> + +<div class="note"><a name="note1732">1732</a>. Saeva animi tempestas tantos excitans, fluctus ut statim ardescant oculi os tremat, lingua titubet, dentes concrepant, &c.</div> + +<div class="note"><a name="note1733">1733</a>. Ovid.</div> + +<div class="note"><a name="note1734">1734</a>. Terence.</div> + +<div class="note"><a name="note1735">1735</a>. Infensus Britanniae Duci, et in ultionem versus, nec cibum cepit, nec quietem, ad Calendas Julias 1392. comites occidit.</div> + +<div class="note"><a name="note1736">1736</a>. Indignatione nimia furens, animique impotens, exiliit de lecto, furentem non capiebat aula, &c.</div> + +<div class="note"><a name="note1737">1737</a>. An ira possit hominem interimere.</div> + +<div class="note"><a name="note1738">1738</a>. Abernethy.</div> + +<div class="note"><a name="note1739">1739</a>. As Troy, saevae memorem Hunonis ob iram.</div> + +<div class="note"><a name="note1740">1740</a>. Stultorum regum et populorum continet astus.</div> + +<div class="note"><a name="note1741">1741</a>. Lib. 2. Invidia est dolor et ambitio est dolor, &c.</div> + +<div class="note"><a name="note1742">1742</a>. Insomnes Claudianus. Tristes, Virg. Mordaces, Luc. Edaces, Hor. moestae, amarae, Ovid damnosae, inquietae, Mart. Urentes, Rodentes. Mant. &c.</div> + +<div class="note"><a name="note1743">1743</a>. Galen, l. 3. c. 7. de locis affectis, homines sunt maxime melancholici, quando vigiliis multis, et solicitudinibus, et laboribus, et curis fuerint circumventi.</div> + +<div class="note"><a name="note1744">1744</a>. Lucian. Podag.</div> + +<div class="note"><a name="note1745">1745</a>. Omnia imperfecta, confusa, et perturbatione plena, Cardan.</div> + +<div class="note"><a name="note1746">1746</a>. Lib. 7. nat. hist, cap. 1. hominem nudum, et ad vagitum edit, natura. Flens ab initio, devinctus jacet, &c.</div> + +<div class="note"><a name="note1747">1747</a>. (Greek: Dakru cheon genemin, kai dakrutas epithukoko, to genos anthropon poludakruton, asthenes hoikzoun.) Lachrymans natus sum, et lachrymans morior, &c.</div> + +<div class="note"><a name="note1748">1748</a>. Ad Marinum.</div> + +<div class="note"><a name="note1749">1749</a>. Boethius.</div> + +<div class="note"><a name="note1750">1750</a>. Initium caecitas progressum labor, exitum dolor, error omnia: quem tranquillum quaeso, quem non laboriosum aut anxium diem egimus? Petrarch.</div> + +<div class="note"><a name="note1751">1751</a>. Ubique periculum, ubique dolor, ubique naufragium, in hoc ambitu quocunque me vertam. Lipsius.</div> + +<div class="note"><a name="note1752">1752</a>. Hom. 10. Si in forum iveris, ibi rixae, et pugnae; si in curiam, ibi fraus, adulatio: si in domum privatam, &c.</div> + +<div class="note"><a name="note1753">1753</a>. Homer.</div> + +<div class="note"><a name="note1754">1754</a>. Multis repletur homo miseriis, corporis miseriis, animi miseriis, dum dormit, dum vigilat, quocunque se vertit. Lususque rerum, temporumque nascimur.</div> + +<div class="note"><a name="note1755">1755</a>. In blandiente fortuna intolerandi, in calamitatibus lugubres, semper stulti et miseri, Cardan.</div> + +<div class="note"><a name="note1756">1756</a>. Prospera in adversis desidero, et adversa prosperis timeo, quis inter haec medius locus, ubi non fit humanae vitae tentatio?</div> + +<div class="note"><a name="note1757">1757</a>. Cardan. consol. Sapientiae Labor annexus, gloriae invidia, divitiis curae, soboli solicitudo, voluptati morbi, quieti paupertas, ut quasi fruendoriun scelerum causa nasci hominem possis cum Platonistis agnoscere.</div> + +<div class="note"><a name="note1758">1758</a>. Lib. 7. cap. 1. Non satis aestimare, an melior parens natura homini, an tristior noverca fuerit: Nulli fragilior vita, pavor, confusio, rabies major, uni animantium ambitio data, luctus, avaritia, uni superstitio.</div> + +<div class="note"><a name="note1759">1759</a>. Euripides. “I perceive such an ocean of troubles before me, that no means of escape remain.”</div> + +<div class="note"><a name="note1760">1760</a>. De consol. l. 2. Nemo facile cum conditione sua concordat, inest singulis quod imperiti petant, experti horreant.</div> + +<div class="note"><a name="note1761">1761</a>. Esse in honore juvat, mox displicet.</div> + +<div class="note"><a name="note1762">1762</a>. Hor.</div> + +<div class="note"><a name="note1763">1763</a>. Borrheus in 6. Job. Urbes et oppida nihil aliud sunt quam humanarum aerumnarum domicilia quibus luctus et moeror, et mortalium varii infinitique labores, et omnis generis vitia, quasi septis includuntur.</div> + +<div class="note"><a name="note1764">1764</a>. Nat. Chytreus de lit. Europae. Laetus nunc, mox tristis; nunc sperans, paulo post diffidens; patiens hodie, cras ejuians; nunc pallens, rubens, currens, sedens, claudicans; tremens, &c.</div> + +<div class="note"><a name="note1765">1765</a>. Sua cuique calamitas praecipua.</div> + +<div class="note"><a name="note1766">1766</a>. Cn. Graecinus.</div> + +<div class="note"><a name="note1767">1767</a>. Epist. 9. l. 7. Miser est qui se beatissimum non judicat, licet imperet mundo non est beatus, qui se non putat: quid enim refert qualis status tuus sit, si tibi videtur malus.</div> + +<div class="note"><a name="note1768">1768</a>. Hor. ep. 1. l. 4.</div> + +<div class="note"><a name="note1769">1769</a>. Hor. Ser. 1. Sat. 1.</div> + +<div class="note"><a name="note1770">1770</a>. Lib. de curat. graec. affect. cap. 6. de provident. Multis nihil placet atque adeo et divitias damnant, et paupertatem, de morbis expostulant, bene valentes graviter ferunt, atque ut semel dicam, nihil eos delectat, &c.</div> + +<div class="note"><a name="note1771">1771</a>. Vix ultius gentis, aetatis, ordinis, hominem invenies cujus felicitatem fortunae Metelli compares, Vol. 1.</div> + +<div class="note"><a name="note1772">1772</a>. P. Crassus Mutianus, quinque habuisse dicitur rerum bonarum maxima, quod esset ditissimus, quod esset nobilissimus, eloquentissimus, Jurisconsultissimus, Pontifex maximus.</div> + +<div class="note"><a name="note1773">1773</a>. Lib. 7. Regis filia, Regis uxor, Regis mater.</div> + +<div class="note"><a name="note1774">1774</a>. Qui nihil unquam mali aut dixit, aut fecit, aut sensit, qui bene semper fecit, quod aliter facere non potuit.</div> + +<div class="note"><a name="note1775">1775</a>. Solomon. Eccles. 1. 14.</div> + +<div class="note"><a name="note1776">1776</a>. Hor. Art. Poet.</div> + +<div class="note"><a name="note1777">1777</a>. Jovius, vita ejus.</div> + +<div class="note"><a name="note1778">1778</a>. 2 Sam. xii. 31.</div> + +<div class="note"><a name="note1779">1779</a>. Boethius, lib. 1. Met. Met. 1.</div> + +<div class="note"><a name="note1780">1780</a>. Omnes hic aut captantur, aut captant: aut cadavera quae lacerantur, aut corvi qui lacterant. Petron.</div> + +<div class="note"><a name="note1781">1781</a>. Homo omne monstrum est, ille nam susperat feras, luposque et ursos pectore obscuro tegit. Hens.</div> + +<div class="note"><a name="note1782">1782</a>. Quod Paterculus de populo Romano durante bello Punico per annos 115, aut bellum inter eos, aut belli praeparatio, aut infida pax, idem ego de mundi accolis.</div> + +<div class="note"><a name="note1783">1783</a>. Theocritus Edyll. 15.</div> + +<div class="note"><a name="note1784">1784</a>. Qui sedet in mensa, non meminit sibi otioso ministrare negotiosos, edenti esurientes, bibenti sitientes, &c.</div> + +<div class="note"><a name="note1785">1785</a>. Quando in adolescentia sua ipsi vixerint, lautius et liberius voluptates suas expleverint, illi gnatis impenunt duriores continentiae leges.</div> + +<div class="note"><a name="note1786">1786</a>. Lugubris Ate luctuque fero Regum tumidas obsidet arces. Res est inquieta felicitas.</div> + +<div class="note"><a name="note1787">1787</a>. Plus aloes quam mellis habet. Non humi jacentem tolleres. Valer. l. 7. c. 3.</div> + +<div class="note"><a name="note1788">1788</a>. Non diadema aspicias, sed vitam afflictione refertam, non catervas satellitum, sed curarum multitudinem.</div> + +<div class="note"><a name="note1789">1789</a>. As Plutarch relateth.</div> + +<div class="note"><a name="note1790">1790</a>. Sect. 2. memb. 4. subsect. 6.</div> + +<div class="note"><a name="note1791">1791</a>. Stercus et urina, medicorum fercula prima.</div> + +<div class="note"><a name="note1792">1792</a>. Nihil lucrantur, nisi admodum mentiendo. Tull. Offic.</div> + +<div class="note"><a name="note1793">1793</a>. Hor. l. 2. od. 1.</div> + +<div class="note"><a name="note1794">1794</a>. Rarus felix idemque senex. Seneca in Her. aeteo.</div> + +<div class="note"><a name="note1795">1795</a>. Omitto aegros, exules, mendicos, quos nemo audet felices dicere. Card. lib. 8. c. 46. de rer. var.</div> + +<div class="note"><a name="note1796">1796</a>. Spretaeque injuria formae.</div> + +<div class="note"><a name="note1797">1797</a>. Hor.</div> + +<div class="note"><a name="note1798">1798</a>. Attenuant vigiles corpus miserabile curae.</div> + +<div class="note"><a name="note1799">1799</a>. Plautus.</div> + +<div class="note"><a name="note1800">1800</a>. Haec quae crines evellit, aerumna.</div> + +<div class="note"><a name="note1801">1801</a>. Optimum non nasci, aut cito mori.</div> + +<div class="note"><a name="note1802">1802</a>. Bonae si rectam rationem sequuntur, malae si exorbitant.</div> + +<div class="note"><a name="note1803">1803</a>. Tho. Buovie. Prob. 18.</div> + +<div class="note"><a name="note1804">1804</a>. Molam asinariam.</div> + +<div class="note"><a name="note1805">1805</a>. Tract. de Inter. c. 92.</div> + +<div class="note"><a name="note1806">1806</a>. Circa quamlibet rem mundi haec passio fieri potest, quae superflue diligatur. Tract. 15. c. 17.</div> + +<div class="note"><a name="note1807">1807</a>. Ferventius desiderium.</div> + +<div class="note"><a name="note1808">1808</a>. Imprimis vero Appetitus, &c. 3. de alien. ment.</div> + +<div class="note"><a name="note1809">1809</a>. Conf. l. c. 29.</div> + +<div class="note"><a name="note1810">1810</a>. Per diversa loca vagor, nullo temporis momento quiesco, talis et talis esse cupio, illud atque illud habere desidero.</div> + +<div class="note"><a name="note1811">1811</a>. Ambros. l. 3. super Lucam. aerugo animae.</div> + +<div class="note"><a name="note1812">1812</a>. Nihil animum cruciat, nihil molestius inquietat, secretum virus, pestis occulta, &c. epist. 126.</div> + +<div class="note"><a name="note1813">1813</a>. Ep. 88.</div> + +<div class="note"><a name="note1814">1814</a>. Nihil infelicius his, quantus iis timor, quanta dubitatio, quantus conatus, quanta solicitudo, nulla illis a molestiis vacua hora.</div> + +<div class="note"><a name="note1815">1815</a>. Semper attonitus, semper pavidus quid dicat, faciatve: ne displiceat humilitatem simulat, honestatem mentitur.</div> + +<div class="note"><a name="note1816">1816</a>. Cypr. Prolog. ad ser. To. 2. cunctos honorat, universis inclinat, subsequitur, obsequitur, frequentat curias, visitat, optimates amplexatur, applaudit, adulatur: per fas et nefas e latebris, in omnem gradum ubi aditus patet se integrit, discurrit.</div> + +<div class="note"><a name="note1817">1817</a>. Turbae cogit ambitio regem inservire, ut Homerus Agamemnonmem querentem inducit.</div> + +<div class="note"><a name="note1818">1818</a>. Plutarchus. Quin convivemur, et in otio nos oblectemur, quoniam in promptu id nobis sit, &c.</div> + +<div class="note"><a name="note1819">1819</a>. Jovius hist. l. 1. vir singulari prudentia, sed profunda ambitione, ad exitium Italae natus.</div> + +<div class="note"><a name="note1820">1820</a>. Ut hedera arbori adhaeret, sic ambitio, &c.</div> + +<div class="note"><a name="note1821">1821</a>. Lib. 3. de contemptu rerum fortuitarum. Magno conatu et impetu moventur, super eodem centro rotati, non proficiunt, nec ad finem perveniunt.</div> + +<div class="note"><a name="note1822">1822</a>. Vita Pyrrhi.</div> + +<div class="note"><a name="note1823">1823</a>. Ambitio in insaniam facile delabitur, si excedat. Patritius, l. 4. tit. 20. de regis instit.</div> + +<div class="note"><a name="note1824">1824</a>. Lib. 5. de rep. cap. 1.</div> + +<div class="note"><a name="note1825">1825</a>. Imprimis vero appetitus, seu concupiscentia nimia rei alicujus, honestae vel inhonestae, phantasiam laedunt; unde multi ambitiosi, philauti, irati, avari, insani, &c. Felix Plater, l. 3. de mentis alien.</div> + +<div class="note"><a name="note1826">1826</a>. Aulica vita colluvies ambitionis, cupiditatis, simulationis, imposturae, fraudis, invidiae, superbiae Titannicae diversorium aula, et commune conventiculum assentandi artificum, &c. Budaeus de asse. lib. 5.</div> + +<div class="note"><a name="note1827">1827</a>. In his Aphor.</div> + +<div class="note"><a name="note1828">1828</a>. Plautus Curcul. Act. 4. Sce. 1.</div> + +<div class="note"><a name="note1829">1829</a>. Tom. 2. Si examines, omnes miseriae causas vel a furioso contendendi studio, vel ab injusta cupiditate, origine traxisse scies. Idem fere Chrysostomus com. in c. 6. ad Roman. ser. 11.</div> + +<div class="note"><a name="note1830">1830</a>. Cap. 4. 1.</div> + +<div class="note"><a name="note1831">1831</a>. Ut sit iniquus in deum, in proximum, in seipsum.</div> + +<div class="note"><a name="note1832">1832</a>. Si vero, Crateva, inter caeteras herbarum radices, avaritiae radicem secare posses amaram, ut nullae reliquiae essent, probe scito, &c.</div> + +<div class="note"><a name="note1833">1833</a>. Cap. 6. Dietae salutis: avaritia est amor immoderatus pecuniae vel acquirendae, vel retinendae.</div> + +<div class="note"><a name="note1834">1834</a>. Ferum profecto dirumque ulcus animi, remediis non cedens medendo exasperatur.</div> + +<div class="note"><a name="note1835">1835</a>. Malus est morbus maleque afficit avaritia siquidem censeo, &c. avaritia difficilius curatur quam insania: quoniam hac omnes fere medici laborant. Hib. ep. Abderit.</div> + +<div class="note"><a name="note1836">1836</a>. Qua re non es lassus? lucrum faciendo: quid maxime delectabile? lucrari.</div> + +<div class="note"><a name="note1837">1837</a>. Extremos currit mercator ad Indos. Hor.</div> + +<div class="note"><a name="note1838">1838</a>. Hom. 2. aliud avarus aliud dives.</div> + +<div class="note"><a name="note1839">1839</a>. Divitiae ut spinae animum hominis timoribus, solicitudinibus, angoribus mirifice pungunt, vexant, cruciant. Greg. in hom.</div> + +<div class="note"><a name="note1840">1840</a>. Epist. ad Donat. cap. 2.</div> + +<div class="note"><a name="note1841">1841</a>. Lib. 9. ep. 30.</div> + +<div class="note"><a name="note1842">1842</a>. Lib. 9. cap. 4. insulae rex titulo, sed animopecuniae miserabile mancipium.</div> + +<div class="note"><a name="note1843">1843</a>. Hor. 10. lib. 1.</div> + +<div class="note"><a name="note1844">1844</a>. Danda est hellebori multo pars maxima avaris.</div> + +<div class="note"><a name="note1845">1845</a>. Luke. xii. 20. Stulte, hac nocte eripiam animam tuam.</div> + +<div class="note"><a name="note1846">1846</a>. Opes quidem mortalibus sunt dementia Theog.</div> + +<div class="note"><a name="note1847">1847</a>. Ed. 2. lib. 2. Exonerare cum se possit et relevare ponderibus pergit magis fortunis augentibus pertinaciter incubare.</div> + +<div class="note"><a name="note1848">1848</a>. Non amicis, non liberis, non ipsi sibi quidquam impertit, possidet ad hoc tantum, ne possidere alteri liceat, &c. Hieron. ad Paulin. tam deest quod habet quam quod non habet.</div> + +<div class="note"><a name="note1849">1849</a>. Epist. 2. lib. 2. Suspirat in convivio, bibat licet gemmis et toro molliore marcidum corpus condiderit, vigilat in pluma.</div> + +<div class="note"><a name="note1850">1850</a>. Angustatur ex abundantia, contristatur ex opulentia, infelix praesentibus bonis, infelicior in futuris.</div> + +<div class="note"><a name="note1851">1851</a>. Illorum cogitatio nunquam cessat qui pecunias supplere diligunt. Guianer. tract. 15. c. 17.</div> + +<div class="note"><a name="note1852">1852</a>. Hor. 3. Od. 24. Quo plus sunt potae, plus sitiunter aquae.</div> + +<div class="note"><a name="note1853">1853</a>. Hor. l. 2. Sat. 6. O si angulus ille proximus accedat, qui nunc deformat agellum.</div> + +<div class="note"><a name="note1854">1854</a>. Lib. 3. de lib. arbit. Immoritur studiis, et amore senescit habendi.</div> + +<div class="note"><a name="note1855">1855</a>. Avarus vir inferno est similis, &c. modum non habet, hoc egentior quo plura habet.</div> + +<div class="note"><a name="note1856">1856</a>. Erasm. Adag. chil. 3. cent. 7. pro. 72 Nulli fidentes omnium formidant opes, ideo pavidum malum vocat Euripides: metuunt tempestates ob frumentum, amicos ne rogent, inimicos ne laedant, fures ne rapiant, bellum timent, pacem timent, summos, medios, infinos.</div> + +<div class="note"><a name="note1857">1857</a>. Hall Char.</div> + +<div class="note"><a name="note1858">1858</a>. Agellius, lib. 3. cap. 1. interdum eo sceleris perveniunt ob lucrum, ut vitam propriam commutent.</div> + +<div class="note"><a name="note1859">1859</a>. Lib. 7. cap. 6.</div> + +<div class="note"><a name="note1860">1860</a>. Omnes perpetuo morbo agitantur, suspicatur omnes timidus sibique ob aurum insidiari putat, nunquam quiescens, Plin. Prooem. lib. 14.</div> + +<div class="note"><a name="note1861">1861</a>. Cap. 18. in lecto jacens interrogat uxorem an arcam probe clausit, an capsula, &c. E lecto surgens nudus et absque calceis, accensa lucerna omnia obiens et lustrans, et vix somno indulgens.</div> + +<div class="note"><a name="note1862">1862</a>. Curis extenuatus, vigilans et secum supputans.</div> + +<div class="note"><a name="note1863">1863</a>. Cave quenquam alienum in aedes intromiseris. Ignem extinqui volo, ne causae quidquam sit quod te quisquam quaeritet. Si bona fortuna veniat ne intromiseris; Occlude sis fores ambobus pessulis. Discrutior animi quia domo abeundum est mihi: Nimis hercule invitus abeo, nec quid agam scio.</div> + +<div class="note"><a name="note1864">1864</a>. Ploras aquam profundere, &c. periit dum fumus de tigillo exit foras.</div> + +<div class="note"><a name="note1865">1865</a>. Juv. Sat. 14.</div> + +<div class="note"><a name="note1866">1866</a>. Ventrocosus, nudus, pallidus, laeva pudorem occultans, dextra siepsum strangulans, occurit autem exeunti poenitentia his miserum conficiens, &c.</div> + +<div class="note"><a name="note1867">1867</a>. Luke XV.</div> + +<div class="note"><a name="note1868">1868</a>. Boethius.</div> + +<div class="note"><a name="note1869">1869</a>. In Oeconom. Quid si nunc ostendam eos qui magna vi argenti domus inutiles aedificant, inquit Socrates.</div> + +<div class="note"><a name="note1870">1870</a>. Sarisburiensis Polycrat. l. 1. c. 14. venatores omnes adhuc institutionem redolent centaurorum. Raro invenitur quisquam eorum modestus et gravis, raro continens, et ut credo sobrius unquam.</div> + +<div class="note"><a name="note1871">1871</a>. Pancirol. Tit. 23. avolant opes cum accipitre.</div> + +<div class="note"><a name="note1872">1872</a>. Insignis venatorum stultitia, et supervacania cura eorum, qui dum nimium venationi insistunt, ipsi abjecta omni humanitate in feras degenerant, ut Acteon, &c.</div> + +<div class="note"><a name="note1873">1873</a>. Sabin. in Ovid. Metamor.</div> + +<div class="note"><a name="note1874">1874</a>. Agrippa de vanit. scient. Insanum venandi studium, dum a novalibus arcentur agricolae subtrahunt praedia rusticis, agricolonis praecluduntur sylvae et prata pastoribus ut augeantur pascua feris.—Majestatis reus agricola si gustarit.</div> + +<div class="note"><a name="note1875">1875</a>. A novalibus suis arcentur agricolae, dum ferae habeant vagandi libertatem: istis, ut pascua augeantur, praedia subtrahuntur, &c. Sarisburiensis.</div> + +<div class="note"><a name="note1876">1876</a>. Feris quam hominibus aequiores. Cambd. de Guil. Conq. qui 36 Ecclesias matrices depopulatus est ad forestam novam. Mat. Paris.</div> + +<div class="note"><a name="note1877">1877</a>. Tom. 2. de vitis illustrium, l. 4. de vit. Leon. 10.</div> + +<div class="note"><a name="note1878">1878</a>. Venationibus adeo perdite studebat et aucupiis.</div> + +<div class="note"><a name="note1879">1879</a>. Aut infeliciter venatus tam impatiens inde, ut summos saepe viros acerbissimis contumeliis oneraret, et incredibile est quali vultus animique habitu dolorem iracundiamque praeferret, &c.</div> + +<div class="note"><a name="note1880">1880</a>. Unicuique autem hoc a natura insitum est, ut doleat sicubi erraverit aut deceptus sit.</div> + +<div class="note"><a name="note1881">1881</a>. Juven. Sat. 8. Nec enim loculis comitan tibus itur, ad casum tabulae, posita sed luditur arca Leinnius instit. ca. 44. mendaciorum quidem, et perjuriorum et paupertatis mater est alea, nullam habens patrimonii reverentiam, quum illud effuderit, sensim in furta delabitur et rapinas. Saris, polycrat. l. 1. c. 5.</div> + +<div class="note"><a name="note1882">1882</a>. Damhoderus.</div> + +<div class="note"><a name="note1883">1883</a>. Dan. Souter.</div> + +<div class="note"><a name="note1884">1884</a>. Petrar. dial. 27.</div> + +<div class="note"><a name="note1885">1885</a>. Salust.</div> + +<div class="note"><a name="note1886">1886</a>. Tom. 3 Ser. de Allea.</div> + +<div class="note"><a name="note1887">1887</a>. Plutus in Aristop. calls all such gamesters madmen. Si in insanum hominem contigero. Spontaneum ad se trahunt furorem, et os, et nares et oculos rivos faciunt furoris et diversoria, Chrys. hom. 17.</div> + +<div class="note"><a name="note1888">1888</a>. Pascasius Justus l. 1. de alea.</div> + +<div class="note"><a name="note1889">1889</a>. Seneca.</div> + +<div class="note"><a name="note1890">1890</a>. Hall.</div> + +<div class="note"><a name="note1891">1891</a>. In Sat. 11. Sed deficiente crumena: et crescente gula, quis te manet exitus—rebus in ventrem mersis.</div> + +<div class="note"><a name="note1892">1892</a>. Spartian. Adriano.</div> + +<div class="note"><a name="note1893">1893</a>. Alex. ab. Alex. lib. 6. c. 10. Idem Gerbelius, lib. 5. Grae. disc.</div> + +<div class="note"><a name="note1894">1894</a>. Fines Moris.</div> + +<div class="note"><a name="note1895">1895</a>. Justinian in Digestis.</div> + +<div class="note"><a name="note1896">1896</a>. Persius Sat. 5. “One indulges in wine, another the die consumes, a third is decomposed by venery.”</div> + +<div class="note"><a name="note1897">1897</a>. Poculum quasi sinus in quo saepe naufragium faciunt, jactura tum pecuniae tum mentis Erasm. in Prov. calicum remiges. chil. 4. cent. 7. Pro. 41.</div> + +<div class="note"><a name="note1898">1898</a>. Ser. 33. ad frat. in Eremo.</div> + +<div class="note"><a name="note1899">1899</a>. Liberae unius horae insaniam aeterno temporis taedio pensant.</div> + +<div class="note"><a name="note1900">1900</a>. Menander.</div> + +<div class="note"><a name="note1901">1901</a>. Prov. 5.</div> + +<div class="note"><a name="note1902">1902</a>. Merlin, cocc. “That momentary pleasure blots out the eternal glory of a heavenly life.”.</div> + +<div class="note"><a name="note1903">1903</a>. Hor.</div> + +<div class="note"><a name="note1904">1904</a>. Sagitta quae animam penetrat, leviter penetrat, sed non leve infligit vulnus sup. cant.</div> + +<div class="note"><a name="note1905">1905</a>. Qui omnem pecuniarum contemptum habent, et nulli imaginationis totius munsi se immiscuerint, et tyrannicas corporis concupiscentias sustinuerint hi multoties capti a vana gloria omnia perdiderunt.</div> + +<div class="note"><a name="note1906">1906</a>. Hac correpti non cogitant de medela.</div> + +<div class="note"><a name="note1907">1907</a>. Dii talem a terris avertite pestem.</div> + +<div class="note"><a name="note1908">1908</a>. Ep ad Eustochium, de custod. virgin.</div> + +<div class="note"><a name="note1909">1909</a>. Lyps. Ep. ad Bonciarium.</div> + +<div class="note"><a name="note1910">1910</a>. Ep. lib. 9. Omnia tua scripta pulcherrima existimo, maxime tamen illa, quae de nobis.</div> + +<div class="note"><a name="note1911">1911</a>. Exprimere non possum quam sit jucundum, &c.</div> + +<div class="note"><a name="note1912">1912</a>. Hierom. et licet nos indignos dicimus et calidus rubor ora perfundat, attamen ad laudem suam intrinsecus animae laetantur.</div> + +<div class="note"><a name="note1913">1913</a>. Thesaur. Theo.</div> + +<div class="note"><a name="note1914">1914</a>. Nec enim mihi cornea fibra est. Per.</div> + +<div class="note"><a name="note1915">1915</a>. E manibus illis, Nascentur violae. Pers. 1. Sat.</div> + +<div class="note"><a name="note1916">1916</a>. Omnia enim nostra, supra modum placent.</div> + +<div class="note"><a name="note1917">1917</a>. Fab. l. 10. c. 3. Ridentur mala componunt carmina, verum gaudent scribentes, et se venerantur, et ultra. Si taceas laudant, quicquid scripsere beati. Hor. ep. 2. l. 2.</div> + +<div class="note"><a name="note1918">1918</a>. Luke xviii. 10.</div> + +<div class="note"><a name="note1919">1919</a>. De meliore luto finxit praecordia Titan.</div> + +<div class="note"><a name="note1920">1920</a>. Auson. sap. Chil. 3. cent. 10. pro. 97.</div> + +<div class="note"><a name="note1921">1921</a>. Qui se crederet neminem ulla u re praestantiorem.</div> + +<div class="note"><a name="note1922">1922</a>. Tanto fastu scripsit, ut Alexandri gesta inferiora scriptis suis existimaret, Io. Vossius lib. 1. cap. 9. de hist.</div> + +<div class="note"><a name="note1923">1923</a>. Plutarch. vie. Catonis.</div> + +<div class="note"><a name="note1924">1924</a>. Nemo unquam Poeta aut Orator, qui quenquam se meliorem arbitraretur.</div> + +<div class="note"><a name="note1925">1925</a>. Consol. ad Pammachium mundi Philosophus, gloriae animal, et popularis aurae et rumorum venale mancipium.</div> + +<div class="note"><a name="note1926">1926</a>. Epist. 5. Capitoni suo Diebus ac noctibus, hoc solum cogito si qua me possum levare humo. Id voto meo sufficit, &c.</div> + +<div class="note"><a name="note1927">1927</a>. Tullius.</div> + +<div class="note"><a name="note1928">1928</a>. Ut nomen meum scriptis, tuis illustretur. Inquies animus studio aeternitatis, noctes et dies angebatur. Hensius forat. uneb. de Scal.</div> + +<div class="note"><a name="note1929">1929</a>. Hor. art. Poet.</div> + +<div class="note"><a name="note1930">1930</a>. Od. Vit. l. 3. Jamque opus exegi. Vade liber felix Palingen. lib. 18.</div> + +<div class="note"><a name="note1931">1931</a>. In lib. 8.</div> + +<div class="note"><a name="note1932">1932</a>. De ponte dejicere.</div> + +<div class="note"><a name="note1933">1933</a>. Sueton. lib. degram.</div> + +<div class="note"><a name="note1934">1934</a>. Nihil libenter audiunt, nisi laudes suas.</div> + +<div class="note"><a name="note1935">1935</a>. Epis. 56. Nihil aliud dies noctesque cogitant nisi ut in studiis suis laudentur ab hominibus.</div> + +<div class="note"><a name="note1936">1936</a>. Quae major dementia aut dici, aut excogitari potest, quam sic ob gloriam cruciari? Insaniam istam domine longe fac a me. Austin. cons. lib. 10. cap. 37.</div> + +<div class="note"><a name="note1937">1937</a>. “As Camelus in the novel, who lost his ears while he was looking for a pair of horns.”</div> + +<div class="note"><a name="note1938">1938</a>. Mart. l. 5. 51.</div> + +<div class="note"><a name="note1939">1939</a>. Hor. Sat. 1. l. 2.</div> + +<div class="note"><a name="note1940">1940</a>. Lib. cont. Philos. cap. 1.</div> + +<div class="note"><a name="note1941">1941</a>. Tul. som. Scip.</div> + +<div class="note"><a name="note1942">1942</a>. Boethius.</div> + +<div class="note"><a name="note1943">1943</a>. Putean. Cisalp. hist. lib. 1.</div> + +<div class="note"><a name="note1944">1944</a>. Plutarch. Lycurgo.</div> + +<div class="note"><a name="note1945">1945</a>. Epist. 13. Illud te admoneo, ne eorum more facias, qui non proficere, sed conspici cupiunt, quae in habitu tuo, aut genere vitae notabilia sunt. Asperum cultum et vitiosum caput, negligentiorem barbam, indictum argento odium, cubile humi positum, et quicquid ad laudem perversa via sequitur evita.</div> + +<div class="note"><a name="note1946">1946</a>. Per.</div> + +<div class="note"><a name="note1947">1947</a>. Quis vero tam bene modulo suo metiri se novit, ut eum assiduae et immodicae laudationes non moveant? Hen. Steph.</div> + +<div class="note"><a name="note1948">1948</a>. Mart.</div> + +<div class="note"><a name="note1949">1949</a>. Stroza. “If you will accept divine honours, we will willingly erect and consecrate altars to you.”</div> + +<div class="note"><a name="note1950">1950</a>. Justin.</div> + +<div class="note"><a name="note1951">1951</a>. Livius. Gloria tantum elatus, non ira, in medios hostes irruere, quod completis muris conspici se pugnantem, a muro spectantibus, egregium ducebat.</div> + +<div class="note"><a name="note1952">1952</a>. “Applauded virtue grows apace, and glory includes within it an immense impulse.”</div> + +<div class="note"><a name="note1953">1953</a>. I demens, et suevas curre per Alpes, Aude Aliquid, &c. ut pueris placeas, et declamatio fias. Juv. Sat. 10.</div> + +<div class="note"><a name="note1954">1954</a>. In moriae Encom.</div> + +<div class="note"><a name="note1955">1955</a>. Juvenal. Sat. 4.</div> + +<div class="note"><a name="note1956">1956</a>. “There is nothing which overlauded power will not presume to imagine of itself.”</div> + +<div class="note"><a name="note1957">1957</a>. Sueton. c. 12. in Domitiano.</div> + +<div class="note"><a name="note1958">1958</a>. Brisonius.</div> + +<div class="note"><a name="note1959">1959</a>. Antonius ab assentatoribus evectus Librum se patrem apellari jussit, et pro deo se venditavit redimitus hedera, et corona velatus aurea, et thyrsum tenens, cothurnisque succinctus curru velut Liber pater vectus est Alexandriae. Pater. vol. post.</div> + +<div class="note"><a name="note1960">1960</a>. Minervae nuptias ambit, tanto furore percitus, ut satellites mitteret ad videndum num dea in thalamis venisset, &c.</div> + +<div class="note"><a name="note1961">1961</a>. Aelian. li. 12.</div> + +<div class="note"><a name="note1962">1962</a>. De mentis alienat. cap. 3.</div> + +<div class="note"><a name="note1963">1963</a>. Sequiturque superbia formam. Livius li. 11. Oraculum est, vivida saepe ingenia, luxuriare hac et evanescere multosque sensum penitus amisisse. Homines intuentur, ac si ipsi non essent homines.</div> + +<div class="note"><a name="note1964">1964</a>. Galeus de rubeis, civis noster faber ferrarius, ob inventionem instrumenti Cocleae olim Archimedis dicti, prae laetitia insanivit.</div> + +<div class="note"><a name="note1965">1965</a>. Insania postmodum correptus, ob nimiam inde arrogantiam.</div> + +<div class="note"><a name="note1966">1966</a>. Bene ferre magnam disce fortunam Hor. Fortunam reverenter habe, quicunque repente Dives ab exili progrediere loco. Ausonius.</div> + +<div class="note"><a name="note1967">1967</a>. Processit squalidus et submissus, ut hesterni Diei gaudium intemperans hodie castigaret.</div> + +<div class="note"><a name="note1968">1968</a>. Uxor Hen. 8.</div> + +<div class="note"><a name="note1969">1969</a>. Neutrius se fortunae extremum libenter experturam dixit: sed si necessitas alterius subinde imponeretur, optare se difficilem et adversam: quod in hac nulli unquam defuit solatium, in altera multis consilium, &c. Lod. Vives.</div> + +<div class="note"><a name="note1970">1970</a>. Peculiaris furor, qui ex literis fit.</div> + +<div class="note"><a name="note1971">1971</a>. Nihil magis auget, ac assidua studia, et profundae cogitationes.</div> + +<div class="note"><a name="note1972">1972</a>. Non desunt, qui ex jugi studio, et intempestiva lucubratione, huc devenerunt, hi prae caeteris enim plerunque melancholia solent infestari.</div> + +<div class="note"><a name="note1973">1973</a>. Study is a continual and earnest meditation, applied to something with great desire. Tully.</div> + +<div class="note"><a name="note1974">1974</a>. Et illi qui sunt subtilis ingenii, et multae praemeditationis, de facili incidunt in melancholiam.</div> + +<div class="note"><a name="note1975">1975</a>. Ob studiorum solicitudinem lib. 5. Tit. 5.</div> + +<div class="note"><a name="note1976">1976</a>. Gaspar Ens Thesaur Polit. Apoteles. 31. Graecis hanc pestem relinquite quae dubium non est, quin brevi omnem iis vigorem ereptura Martiosque spiritus exhaustura sit; Ut ad arma tractanda plane inhabiles futuri sint.</div> + +<div class="note"><a name="note1977">1977</a>. Knoles Turk. Hist.</div> + +<div class="note"><a name="note1978">1978</a>. Acts, xxvi. 24.</div> + +<div class="note"><a name="note1979">1979</a>. Nimiis studiis melancholicus evasit, dicens se Biblium in capite habere.</div> + +<div class="note"><a name="note1980">1980</a>. Cur melancholia assidua, crebrisque deliramentis vexentur eorum animi ut desipere cogantur.</div> + +<div class="note"><a name="note1981">1981</a>. Solers quilibet artifex instrumenta sua diligentissime curat, penicellos pictor; malleos incudesque faber ferrarius; miles equos, arma venator, auceps aves, et canes, Cytharam Cytharaedus, &c. soli musarum mystae tam negligentes sunt, ut instrumentum illud quo mundum universum metiri solent, spiritum scilicet, penitus negligere videantur.</div> + +<div class="note"><a name="note1982">1982</a>. Arcus et arma tibi non sunt imitanda Dianae. Si nunquam cesses tendere mollis erit. Ovid.</div> + +<div class="note"><a name="note1983">1983</a>. Ephemer.</div> + +<div class="note"><a name="note1984">1984</a>. Contemplatio cerebrum exsiccat et extinguit calorem naturalem, unde cerebrum frigidum et siccum evadit quod est melancholicum. Accedit ad hoc, quod natura in contemplatione, cerebro prorsus cordique intenta, stomachum heparque destituit, unde ex alimentis male coctis, sanguis crassus et niger efficitur, dum nimio otio membrorum superflui vapores non exhalant.</div> + +<div class="note"><a name="note1985">1985</a>. Cerebrum exsiccatur, corpora sensim gracilescunt.</div> + +<div class="note"><a name="note1986">1986</a>. Studiosi sunt Cacectici et nunquam bene colorati, propter debilitatem digestivae facultatis, multiplicantur in iis superfluitates. Jo. Voschius parte 2. cap. 5. de peste.</div> + +<div class="note"><a name="note1987">1987</a>. Nullus mihi per otium dies exit, partem noctis studiis dedico, non vero somno, sed oculos vigilia fatigatos cadentesque, in operam detineo.</div> + +<div class="note"><a name="note1988">1988</a>. Johannes Hanuschias Bohemus. nat. 1516. eruditus vir, nimiis studiis in Phrenesin incidit. Montanus instances in a Frenchman of Tolosa.</div> + +<div class="note"><a name="note1989">1989</a>. Cardinalis Caecius; ob laborem, vigiliam, et diuturna studia factus Melancholicus.</div> + +<div class="note"><a name="note1990">1990</a>. Perls. Sat. 3. They cannot fiddle; but, as Themistocles said, he could make a small town become a great city.</div> + +<div class="note"><a name="note1991">1991</a>. Perls. Sat.</div> + +<div class="note"><a name="note1992">1992</a>. Ingenium sibi quod vanas desumpsit Athenas et septem studiis annos dedit, insenuitque. Libris et curis statua taciturnius exit, Plerunque et risu populum quatit, Hor. ep. 1. lib. 2.</div> + +<div class="note"><a name="note1993">1993</a>. Translated by M. B. Holiday.</div> + +<div class="note"><a name="note1994">1994</a>. Thomas rubore confusus dixit se de argumento cogitasse.</div> + +<div class="note"><a name="note1995">1995</a>. Plutarch. vita Marcelli, Nec sensit urbem captam, nec milites in domum irruentes, adeo intentus studiis, &c.</div> + +<div class="note"><a name="note1996">1996</a>. Sub Furiae larva circumivit urbem, dictitans se exploratorem ab inferis venisse, delaturum daemonibus mortalium pecata.</div> + +<div class="note"><a name="note1997">1997</a>. Petronius. Ego arbitror in scholis stultissimos fieri, quia nihil eorum quae in usu habemus aut audiunt aut vident.</div> + +<div class="note"><a name="note1998">1998</a>. Novi meis diebus, plerosque studiis literarum deditos, qui disciplinis admodum abundabant, sed si nihil civilitatis habent, nec rem publ. nec domesticam regere norant. Stupuit Paglarensis et furti vilicum accusavit, qui suem foetam undecim pocellos, asinam unum duntaxat pullam enixam retulerat.</div> + +<div class="note"><a name="note1999">1999</a>. Lib. 1. Epist. 3. Adhuc scholasticus tantum est; quo genere hominum, nihil aut est simplicius, aut sincerius aut melius.</div> + +<div class="note"><a name="note2000">2000</a>. Jure privilegiandi, qui ob commune bonum abbreviant sibi vitam.</div> + +<div class="note"><a name="note2001">2001</a>. Virg. 6. Aen.</div> + +<div class="note"><a name="note2002">2002</a>. Plutarch, vita ejus. Certum agricolationis lucrum, &c.</div> + +<div class="note"><a name="note2003">2003</a>. Quotannis fiunt consules et proconsules. Rex et Poeta quotannis non nascitur.</div> + +<div class="note"><a name="note2004">2004</a>. Mat. 21.</div> + +<div class="note"><a name="note2005">2005</a>. Hor. epis. 20. l. 1.</div> + +<div class="note"><a name="note2006">2006</a>. Lib 1. de contem. amor.</div> + +<div class="note"><a name="note2007">2007</a>. Satyricon.</div> + +<div class="note"><a name="note2008">2008</a>. Juv, Sat. 5.</div> + +<div class="note"><a name="note2009">2009</a>. Ars colit astra.</div> + +<div class="note"><a name="note2010">2010</a>. Aldrovandus de Avibus. l. 12. Gesner, &c.</div> + +<div class="note"><a name="note2011">2011</a>. Literas habent queis sibi et fortunae suae maledicant. Sat. Menip.</div> + +<div class="note"><a name="note2012">2012</a>. Lib. de libris Propriis fol. 24.</div> + +<div class="note"><a name="note2013">2013</a>. Praefat translat. Plutarch.</div> + +<div class="note"><a name="note2014">2014</a>. Polit. disput. laudibus extollunt eos ac si virtutibus pollerent quos ob infinita scelera potius vituperare oporteret.</div> + +<div class="note"><a name="note2015">2015</a>. Or as horses know not their strength, they consider not their own worth.</div> + +<div class="note"><a name="note2016">2016</a>. Plura ex Simonidis familiaritate Hieron consequutus est, quam ex Hieronis Simonides.</div> + +<div class="note"><a name="note2017">2017</a>. Hor. lib. 4. od. 9.</div> + +<div class="note"><a name="note2018">2018</a>. Inter inertes et Plebeios fere jacet, ultimum locum habens, nisi tot artis virtutisque insignia, turpiter, obnoxie, supparisitando fascibus subjecerit protervae insolentisque potentiae, Lib. I. de contempt. rerum fortuitarum.</div> + +<div class="note"><a name="note2019">2019</a>. Buchanan. eleg. lib.</div> + +<div class="note"><a name="note2020">2020</a>. In Satyricon. intrat senex, sed culta non ita speciosus, ut facile appararet eum hac nota literatum esse, quos divites odisse solent. Ego inquit Poeta sum: Quare ergo tam male vestitus es? Propter hoc ipsum; amor ingenii neminem unquam divitem fecit.</div> + +<div class="note"><a name="note2021">2021</a>. Petronius Arbiter.</div> + +<div class="note"><a name="note2022">2022</a>. Oppressus paupertate animus nihil eximium, aut sublime cogitare potest, amoenitates literarum, aut elegantiam, quoniam nihil praesidii in his ad vitae commodum videt, primo negligere, mox odisse incipit. Hens.</div> + +<div class="note"><a name="note2023">2023</a>. Epistol. quaest. lib. 4. Ep. 21.</div> + +<div class="note"><a name="note2024">2024</a>. Ciceron. dial. lib. 2.</div> + +<div class="note"><a name="note2025">2025</a>. Epist. lib. 2.</div> + +<div class="note"><a name="note2026">2026</a>. Ja. Dousa Epodon. lib. 2. car. 2.</div> + +<div class="note"><a name="note2027">2027</a>. Plautus.</div> + +<div class="note"><a name="note2028">2028</a>. Barc. Argenis lib. 3.</div> + +<div class="note"><a name="note2029">2029</a>. Joh. Howson 4 Novembris 1597. the sermon was printed by Arnold Hartfield.</div> + +<div class="note"><a name="note2030">2030</a>. Pers. Sat. 3.</div> + +<div class="note"><a name="note2031">2031</a>. E lecto exsilientes, ad subitum tintinnabuli plausum quasi fulmine territi. I.</div> + +<div class="note"><a name="note2032">2032</a>. Mart.</div> + +<div class="note"><a name="note2033">2033</a>. Mart.</div> + +<div class="note"><a name="note2034">2034</a>. Sat. Menip.</div> + +<div class="note"><a name="note2035">2035</a>. Lib. 3. de cons.</div> + +<div class="note"><a name="note2036">2036</a>. I had no money, I wanted impudence, I could not scramble, temporise, dissemble: non pranderet olus, &c. vis dicam, ad palpandum et adulandum penitus insulsus, recudi non possum, jam senior ut sim talis, et fingi nolo, utcunque male cedat in rem meam et obscurus inde delitescam.</div> + +<div class="note"><a name="note2037">2037</a>. Vit. Crassi. nec facile judicare potest utrum pauperior cum primo ad Crassum, &c.</div> + +<div class="note"><a name="note2038">2038</a>. Deum habent iratum, sibique mortem aeternam acquirunt, aliis miserabilem ruinam. Serrarius in Josuam, 7. Euripides.</div> + +<div class="note"><a name="note2039">2039</a>. Nicephorus lib. 10. cap. 5.</div> + +<div class="note"><a name="note2040">2040</a>. Lord Cook, in his Reports, second part, fol. 44.</div> + +<div class="note"><a name="note2041">2041</a>. Euripides.</div> + +<div class="note"><a name="note2042">2042</a>. Sir Henry Spelman, de non temerandis Ecclesiis.</div> + +<div class="note"><a name="note2043">2043</a>. 1 Tim. 42.</div> + +<div class="note"><a name="note2044">2044</a>. Hor.</div> + +<div class="note"><a name="note2045">2045</a>. Primum locum apud omnes gentes habet patritius deorum cultus, et geniorum, nam hunc diutissime custodiunt, tam Graeci quam Barbari, &c.</div> + +<div class="note"><a name="note2046">2046</a>. Tom. 1. de steril. trium annorum sub Elia sermone.</div> + +<div class="note"><a name="note2047">2047</a>. Ovid. Fast.</div> + +<div class="note"><a name="note2048">2048</a>. De male quaesitis vix gaudet tertius haeres.</div> + +<div class="note"><a name="note2049">2049</a>. Strabo. lib. 4. Geog.</div> + +<div class="note"><a name="note2050">2050</a>. Nihil facilius opes evertet, quam avaritia et fraude parta. Et si enim seram addas tali arcae et exteriore janua et vecte eam communias, intus tamen fraudem et avaritiam, &c. In 5. Corinth.</div> + +<div class="note"><a name="note2051">2051</a>. Acad. cap. 7.</div> + +<div class="note"><a name="note2052">2052</a>. Ars neminem habet inimicum praeter ignorantem.</div> + +<div class="note"><a name="note2053">2053</a>. He that cannot dissemble cannot live.</div> + +<div class="note"><a name="note2054">2054</a>. Epist. quest. lib. 4. epist. 21. Lipsius.</div> + +<div class="note"><a name="note2055">2055</a>. Dr. King, in his last lecture on Jonah, sometime right reverend lord bishop of London.</div> + +<div class="note"><a name="note2056">2056</a>. Quibus opes et otium, hi barbaro fastu literas contemnunt.</div> + +<div class="note"><a name="note2057">2057</a>. Lucan. lib. 8.</div> + +<div class="note"><a name="note2058">2058</a>. Spartian. Soliciti de rebus minis.</div> + +<div class="note"><a name="note2059">2059</a>. Nicet. 1. Anal. Fumis lucubrationum sordebant.</div> + +<div class="note"><a name="note2060">2060</a>. Grammaticis olim et dialecticis Jurisque Professoribus, qui specimen eruditionis dedissent eadem dignitatis insignia decreverunt Imperatores, quibus ornabant heroas. Erasm. ep. Jo. Fabio epis. Vien.</div> + +<div class="note"><a name="note2061">2061</a>. Probus vir et Philosophus magis praestat inter alios homines, quam rex inclitus inter plebeios.</div> + +<div class="note"><a name="note2062">2062</a>. Heinsius praefat. Poematum.</div> + +<div class="note"><a name="note2063">2063</a>. Servile nomen Scholaris jam.</div> + +<div class="note"><a name="note2064">2064</a>. Seneca.</div> + +<div class="note"><a name="note2065">2065</a>. Haud facile emergunt, &c.</div> + +<div class="note"><a name="note2066">2066</a>. Media quod noctis ab hora sedisti qua nemo faber, qua nemo sedebat, qui docet obliquo lanam deducere ferro: rara tamen merces. Juv. Sat. 7.</div> + +<div class="note"><a name="note2067">2067</a>. Chil. 4. Cent. 1. adag. J.</div> + +<div class="note"><a name="note2068">2068</a>. Had I done as others did, put myself forward, I might have haply been as great a man as many of my equals.</div> + +<div class="note"><a name="note2069">2069</a>. Catullus, Juven.</div> + +<div class="note"><a name="note2070">2070</a>. All our hopes and inducements to study are centred in Caesar alone.</div> + +<div class="note"><a name="note2071">2071</a>. Nemo est quem non Phaebus hic noster, solo intuitu lubentiorem reddat.</div> + +<div class="note"><a name="note2072">2072</a>. Panegyr.</div> + +<div class="note"><a name="note2073">2073</a>. Virgil.</div> + +<div class="note"><a name="note2074">2074</a>. Rarus enim ferme sensus communis in illa Fortuna. Juv. Sat. 8.</div> + +<div class="note"><a name="note2075">2075</a>. Quis enim generosum dixerit hunc que Indignus genere, et praeclaro nomine tantum, Insignis. Juve. Sat. 8.</div> + +<div class="note"><a name="note2076">2076</a>. I have often met with myself, and conferred with divers worthy gentlemen in the country, no whit inferior, if not to be preferred for divers kinds of learning to many of our academics.</div> + +<div class="note"><a name="note2077">2077</a>. Ipse licet Musis venias comitatus Homere, Nil tamen attuleris, ibis Homere foras.</div> + +<div class="note"><a name="note2078">2078</a>. Et legat historicos auctores, noverit omnes Tanquam ungues digitosque suos. Juv. Sat. 7.</div> + +<div class="note"><a name="note2079">2079</a>. Juvenal.</div> + +<div class="note"><a name="note2080">2080</a>. Tu vero licet Orpheus sis, saxa sono testudinis emolliens, nisi plumbea eorum corda, auri vel argenti malleo emollias, &c. Salisburiensis Policrat. lib. 5. c. 10.</div> + +<div class="note"><a name="note2081">2081</a>. Juven. Sat. 7.</div> + +<div class="note"><a name="note2082">2082</a>. Euge bene, no need, Dousa epod. lib. 2.—dos ipsa scientia sibique congiarium est.</div> + +<div class="note"><a name="note2083">2083</a>. Quatuor ad portas Ecclesias itus ad omnes; sanguinis aut Simonis, praesulis atque Dei. Holcot.</div> + +<div class="note"><a name="note2084">2084</a>. Lib. contra Gentiles de Babila martyre.</div> + +<div class="note"><a name="note2085">2085</a>. Praescribunt, imperant, in ordinem cogunt, ingenium nostrum prout ipsis vicebitur, astriugunt et relaxant ut papilionem pueri aut bruchum filo demitturit, aut attrahunt, nos a libidine sua pendere aequum censentes. Heinsins.</div> + +<div class="note"><a name="note2086">2086</a>. Joh. 5.</div> + +<div class="note"><a name="note2087">2087</a>. Epist. lib. 2. Jam suffectus in locum demortui, protinus exortus est adversarius, &c. post multos labores, sumptus, &c.</div> + +<div class="note"><a name="note2088">2088</a>. Jun. Acad. cap. 6.</div> + +<div class="note"><a name="note2089">2089</a>. Accipiamus pecuniam, demittamus asinum ut apud Patavinos, Italos.</div> + +<div class="note"><a name="note2090">2090</a>. Hos non ita pridem perstrinxi, in Philosophastro Commaedia latina, in Aede Christi Oxon, publice habita, Anno 1617. Feb. 16.</div> + +<div class="note"><a name="note2091">2091</a>. Sat. Menip.</div> + +<div class="note"><a name="note2092">2092</a>. 2 Cor. vii. 17.</div> + +<div class="note"><a name="note2093">2093</a>. Comment. in Gal.</div> + +<div class="note"><a name="note2094">2094</a>. Heinsius.</div> + +<div class="note"><a name="note2095">2095</a>. Ecclesiast.</div> + +<div class="note"><a name="note2096">2096</a>. Luth. in Gal.</div> + +<div class="note"><a name="note2097">2097</a>. Pers. Sat. 2.</div> + +<div class="note"><a name="note2098">2098</a>. Sallust.</div> + +<div class="note"><a name="note2099">2099</a>. Sat. Menip.</div> + +<div class="note"><a name="note2100">2100</a>. Budaeus de Asse, lib. 5.</div> + +<div class="note"><a name="note2101">2101</a>. Lib. de rep. Gallorum.</div> + +<div class="note"><a name="note2102">2102</a>. Campian.</div> + +<div class="note"><a name="note2103">2103</a>. As for ourselves (for neither are we free from this fault) the same guilt, the same crime, may be objected against us: for it is through our fault, negligence, and avarice, that so many and such shameful corruptions occur in the church (both the temple and the Deity are offered for sale), that such sordidness is introduced, such impiety committed, such wickedness, such a mad gulf of wretchedness and irregularity—these I say arise from all our faults, but more particularly from ours of the University. We are the nursery in which those ills are bred with which the state is afflicted; we voluntarily introduce them, and are deserving of every opprobrium and suffering, since we do not afterwards encounter them according to our strength. For what better can we expect when so many poor, beggarly fellows, men of every order, are readily and without election, admitted to degrees? Who, if they can only commit to memory a few definitions and divisions, and pass the customary period in the study of logics, no matter with what effect, whatever sort they prove to be, idiots, triflers, idlers, gamblers, sots, sensualists, <div class="poem"> <div class="line">——mere ciphers in the book of life</div> <div class="line">Like those who boldly woo'd Ulysses' wife;</div> <div class="line">Born to consume the fruits of earth: in truth,</div> <div class="line">As vain and idle as Pheacia's youth;</div> </div> only let them have passed the stipulated period in the University, and professed themselves collegians: either for the sake of profit, or through the influence of their friends, they obtain a presentation; nay, sometimes even accompanied by brilliant eulogies upon their morals and acquirements; and when they are about to take leave, they are honoured with the most flattering literary testimonials in their favour, by those who undoubtedly sustain a loss of reputation in granting them. For doctors and professors (as an author says) are anxious about one thing only, viz., that out of their various callings they may promote their own advantage, and convert the public loss into their private gains. For our annual officers wish this only, that those who commence, whether they are taught or untaught is of no moment, shall be sleek, fat, pigeons, worth the plucking. The Philosophastic are admitted to a degree in Arts, because they have no acquaintance with them. And they are desired to be wise men, because they are endowed with no wisdom, and bring no qualification for a degree, except the wish to have it. The Theologastic (only let them pay) thrice learned, are promoted to every academic honour. Hence it is that so many vile buffoons, so many idiots everywhere, placed in the twilight of letters, the mere ghosts of scholars, wanderers in the market place, vagrants, barbels, mushrooms, dolts, asses, a growling herd, with unwashed feet, break into the sacred precincts of theology, bringing nothing along with them but an impudent front, some vulgar trifles and foolish scholastic technicalities, unworthy of respect even at the crossing of the highways. This is the unworthy, vagrant, voluptuous race, fitter for the hog sty (haram) than the altar (aram), that basely prostitute divine literature; these are they who fill the pulpits, creep into the palaces of our nobility after all other prospects of existence fail them, owing to their imbecility of body and mind, and their being incapable of sustaining any other parts in the commonwealth; to this sacred refuge they fly, undertaking the office of the ministry, not from sincerity, but as St. Paul says, huckstering the word of God. Let not any one suppose that it is here intended to detract from those many exemplary men of which the Church of England may boast, learned, eminent, and of spotless fame, for they are more numerous in that than in any other church of Europe: nor from those most learned universities which constantly send forth men endued with every form of virtue. And these seminaries would produce a still greater number of inestimable scholars hereafter if sordidness did not obscure the splendid light, corruption interrupt, and certain truckling harpies and beggars envy them their usefulness. Nor can any one be so blind as not to perceive this—any so stolid as not to understand it—any so perverse as not to acknowledge how sacred Theology has been contaminated by those notorious idiots, and the celestial Muse treated with profanity. Vile and shameless souls (says Luther) for the sake of gain, like flies to a milk-pail, crowd round the tables of the nobility in expectation of a church living, any office, or honour, and flock into any public hall or city ready to accept of any employment that may offer. “A thing of wood and wires by others played.” Following the paste as the parrot, they stutter out anything in hopes of reward: obsequious parasites, says Erasmus, teach, say, write, admire, approve, contrary to their conviction, anything you please, not to benefit the people but to improve their own fortunes. They subscribe to any opinions and decisions contrary to the word of God, that they may not offend their patron, but retain the favour of the great, the applause of the multitude, and thereby acquire riches for themselves; for they approach Theology, not that they may perform a sacred duty, but make a fortune: nor to promote the interests of the church, but to pillage it: seeking, as Paul says, not the things which are of Jesus Christ, but what may be their own: not the treasure of their Lord, but the enrichment of themselves and their followers. Nor does this evil belong to those of humbler birth and fortunes only, it possesses the middle and higher ranks, <i>bishops excepted</i>. “O Pontiffs, tell the efficacy of gold in sacred matters!” Avarice often leads the highest men astray, and men, admirable in all other respects: these find a salvo for simony; and, striking against this rock of corruption, they do not shear but flay the flock; and, wherever they teem, plunder, exhaust, raze, making shipwreck of their reputation, if not of their souls also. Hence it appears that this malady did not flow from the humblest to the highest classes, but <i>vice versa</i>, so that the maxim is true although spoken in jest—“he bought first, therefore has the best right to sell.” For a Simoniac (that I may use the phraseology of Leo) has not received a favour; since he has not received one he does not possess one; and since he does not possess one he cannot confer one. So far indeed are some of those who are placed at the helm from promoting others, that they completely obstruct them, from a consciousness of the means by which themselves obtained the honour. For he who imagines that they emerged from their obscurity through their learning, is deceived; indeed, whoever supposes promotion to be the reward of genius, erudition, experience, probity, piety, and poetry (which formerly was the case, but nowadays is only promised) is evidently deranged. How or when this malady commenced, I shall not further inquire; but from these beginnings, this accumulation of vices, all her calamities and miseries have been brought upon the Church; hence such frequent acts of simony, complaints, fraud, impostures— from this one fountain spring all its conspicuous iniquities. I shall not press the question of ambition and courtly flattery, lest they may be chagrined about luxury, base examples of life, which offend the honest, wanton drinking parties, &c. Yet; hence is that academic squalor, the muses now look sad, since every low fellow ignorant of the arts, by those very arts rises, is promoted, and grows rich, distinguished by ambitious titles, and puffed up by his numerous honours; he just shows himself to the vulgar, and by his stately carriage displays a species of majesty, a remarkable solicitude, letting down a flowing beard, decked in a brilliant toga resplendent with purple, and respected also on account of the splendour of his household and number of his servants. There are certain statues placed in sacred edifices that seem to sink under their load, and almost to perspire, when in reality they are void of sensation, and do not contribute to the stony stability, so these men would wish to look like Atlases, when they are no better than statues of stone, insignificant scrubs, funguses, dolts, little different from stone. Meanwhile really learned men, endowed with all that can adorn a holy life, men who have endured the heat of mid-day, by some unjust lot obey these, dizzards, content probably with a miserable salary, known by honest appellations, humble, obscure, although eminently worthy, needy, leading a private life without honour, buried alive in some poor benefice, or incarcerated for ever in their college chambers, lying hid ingloriously. But I am unwilling to stir this sink any longer or any deeper; hence those tears, this melancholy habit of the muses; hence (that I may speak with Secellius) is it that religion is brought into disrepute and contempt, and the priesthood abject; (and since this is so, I must speak out and use a filthy witticism of the filthy) a foetid. crowd, poor, sordid, melancholy, miserable, despicable, contemptible.</div> + +<div class="note"><a name="note2104">2104</a>. Proem lib. 2. Nulla ars constitui poset.</div> + +<div class="note"><a name="note2105">2105</a>. Lib. 1. c. 19. de morborum causis. Quas declinare licet aut nulla necessitate utimur.</div> + +<div class="note"><a name="note2106">2106</a>. Quo semel est imbuta recens servabit odorem Testa diu. Hor.</div> + +<div class="note"><a name="note2107">2107</a>. Sicut valet ad fingendas corporis atque animi similitudines vis et natura seminis, sic quoque lactis proprietas. Neque id in hominibus solum, sed in pecudibus animadversum. Nam si ovium lacte hoedi, aut caprarum agni alerentur, constat fieri in his lanam duriorem, in illis capillum gigni severiorem.</div> + +<div class="note"><a name="note2108">2108</a>. Adulta in ferarum persequatione ad miraculum usque sagax.</div> + +<div class="note"><a name="note2109">2109</a>. Tam animal quodlibet quam homo, ab illa cujus lacte nutritur, naturam contrahit.</div> + +<div class="note"><a name="note2110">2110</a>. Improba, informis, impudica, temulenta, nutrix, &c. quoniam in moribus efformandis magnam saepe partem igenium altricis et natura lactis tenet.</div> + +<div class="note"><a name="note2111">2111</a>. Hircanaeque admorunt ubera Tigres, Virg.</div> + +<div class="note"><a name="note2112">2112</a>. Lib. 2. de Caesaribus.</div> + +<div class="note"><a name="note2113">2113</a>. Beda c. 27. l. 1 Eccles. hist.</div> + +<div class="note"><a name="note2114">2114</a>. Ne insitivo lactis alimento degeneret corpus, et animus corrumpatur.</div> + +<div class="note"><a name="note2115">2115</a>. Lib. 3. de civ. convers.</div> + +<div class="note"><a name="note2116">2116</a>. Stephanus.</div> + +<div class="note"><a name="note2117">2117</a>. To. 2. Nutrices non quasvis, sed maxime probas deligamus.</div> + +<div class="note"><a name="note2118">2118</a>. Nutrix non sit lasciva aut temulenta. Hier.</div> + +<div class="note"><a name="note2119">2119</a>. Prohibendum ne stolida lactet.</div> + +<div class="note"><a name="note2120">2120</a>. Pers.</div> + +<div class="note"><a name="note2121">2121</a>. Nutrices interdum matribus sunt meliores.</div> + +<div class="note"><a name="note2122">2122</a>. Lib. de morbis capitis, cap. de mania; Haud postrema causa supputatur educatio, inter has mentis abalienationis causas. Injusta noverca.</div> + +<div class="note"><a name="note2123">2123</a>. Lib. 2. cap. 4.</div> + +<div class="note"><a name="note2124">2124</a>. Idem. Et quod maxime nocet, dum in teneris ita timent nihil conantur.</div> + +<div class="note"><a name="note2125">2125</a>. “The pupil's faculties are perverted by the indiscretion of the master.”</div> + +<div class="note"><a name="note2126">2126</a>. Praefat. ad Testam.</div> + +<div class="note"><a name="note2127">2127</a>. Plus mentis paedagogico supercilio abstulit, quam unquam praeceptis suis sapientiae instillavit.</div> + +<div class="note"><a name="note2128">2128</a>. Ter. Adel. 3. 4.</div> + +<div class="note"><a name="note2129">2129</a>. Idem. Ac. 1. sc. 2. “Let him feast, drink, perfume himself at my expense: If he be in love, I shall supply him with money. Has he broken in the gates? they shall be repaired. Has he torn his garments? they shall be replaced. Let him do what he pleases, take, spend, waste, I am resolved to submit.”</div> + +<div class="note"><a name="note2130">2130</a>. Camerarius em. 77. cent. 2. hath elegantly expressed it an emblem, perdit amando, &c.</div> + +<div class="note"><a name="note2131">2131</a>. Prov. xiii. 24. “He that spareth the rod hates his son.”</div> + +<div class="note"><a name="note2132">2132</a>. Lib. de consol. Tam Stulte pueros diligimus ut odisse potius videamur, illos non ad virtutem sed ad injuriam, non ad eruditionem sed ad luxum, non ad virtutem sed voluptatem educantes.</div> + +<div class="note"><a name="note2133">2133</a>. Lib. 1. c. 3. Educatio altera natura, alterat animos et voluntatem, atque utinam (inquit) liberorum nostrorum mores non ipsi perderemus, quum infantiam statim deliciis solvimus: mollior ista educatio, quam indulgentiam vocamus, nervos omnes, et mentis et corporis frangit; fit ex his consuetudo, inde natura.</div> + +<div class="note"><a name="note2134">2134</a>. Perinde agit ac siquis de calceo sit sollicitus, pedem nihil curet. Juven. Nil patri minus est quam filius.</div> + +<div class="note"><a name="note2135">2135</a>. Lib. 3. de sapient: qui avaris paedagogis pueros alendos dant, vel clausos in coenobiis jejunare simul et sapere, nihil aliud agunt, nisi ut sint vel non sine stultitia eruditi, vel non integra vita sapientes.</div> + +<div class="note"><a name="note2136">2136</a>. Terror et metus maxime ex improviso accedentes ita animum commovent, ut spiritus nunquam recuperent, gravioremque melancholiam terror facit, quam quae ab interna causa fit. Impressio tam fortis in spiritibus humoribusque cerebri, ut extracta tota sanguinea massa, aegre exprimatur, et haec horrenda species melancholiae frequenter oblata mihi, omnes exercens, viros, juvenes, senes.</div> + +<div class="note"><a name="note2137">2137</a>. Tract. de melan. cap. 7. et 8. non ab intemperie, sed agitatione, dilatatione, contractione, motu spirituum.</div> + +<div class="note"><a name="note2138">2138</a>. Lib. de fort. et virtut. Alex. praesertim ineunte periculo, ubi res prope adsunt terribiles.</div> + +<div class="note"><a name="note2139">2139</a>. Fit a visione horrenda, revera apparente, vel per insomnia, Platerus.</div> + +<div class="note"><a name="note2140">2140</a>. A painter's wife in Basil, 1600. Somniavit filium bello mortuum, inde Melancholica consolari noluit.</div> + +<div class="note"><a name="note2141">2141</a>. Senec. Herc. Oet.</div> + +<div class="note"><a name="note2142">2142</a>. Quarta pars comment. de Statu religionis in Gallia sub Carolo. 9. 1572.</div> + +<div class="note"><a name="note2143">2143</a>. Ex occursu daemonum aliqui furore corripiuntur, et experientia notum est.</div> + +<div class="note"><a name="note2144">2144</a>. Lib. 8. in Arcad.</div> + +<div class="note"><a name="note2145">2145</a>. Lucret.</div> + +<div class="note"><a name="note2146">2146</a>. Puellae extra urbem in prato concurrentes, &c. maesta et melancholica domum rediit per dies aliquot vexata, dum mortua est. Plater.</div> + +<div class="note"><a name="note2147">2147</a>. Altera trans-Rhenana ingressa sepulchrum recens apertum, vidit cadaver, et domum subito reversa putavit eam vocare, post paucos dies obiit, proximo sepulchre collocata. Altera patibulum sero praeteriens, metuebat ne urbe exclusa illic pernoctaret, unde melancholica facta, per multos annos laboravit. Platerus.</div> + +<div class="note"><a name="note2148">2148</a>. Subitus occursus, inopinata lectio.</div> + +<div class="note"><a name="note2149">2149</a>. Lib. de auditione.</div> + +<div class="note"><a name="note2150">2150</a>. Theod. Prodromus lib. 7. Amorum.</div> + +<div class="note"><a name="note2151">2151</a>. Effuso cernens fugientes agmine turmas, Quis mea nunc inflat cornua Faunus ait. Alciat. embl. 122.</div> + +<div class="note"><a name="note2152">2152</a>. Jud. 6. 19.</div> + +<div class="note"><a name="note2153">2153</a>. Plutarchus vita ejus.</div> + +<div class="note"><a name="note2154">2154</a>. In furorem cum sociis versus.</div> + +<div class="note"><a name="note2155">2155</a>. Subitarius terrae motus.</div> + +<div class="note"><a name="note2156">2156</a>. Caepit inde desipere cum dispendio sanitatis, inde adeo dementans, ut sibi ipsi mortem inferret.</div> + +<div class="note"><a name="note2157">2157</a>. Historica relatio de rebus Japonicis Tract. 2. de legat, regis Chinensis, a Lodovico Frois Jesuita. A. 1596. Fuscini derepente tanta acris caligo et terraemotus, ut multi capite dolerent, plurimus cor moerore et melancholia obrueretur. Tantum fremitum edebat, ut tonitru fragorem imitari videretur, tantamque, &c. In urbe Sacai tam horrificus fuit, ut homines vix sui compotes essent a sensibus abalienati, moerore oppressi tam horrendo spectaculo, &c.</div> + +<div class="note"><a name="note2158">2158</a>. Quum subit illius tristissima noctis Imago.</div> + +<div class="note"><a name="note2159">2159</a>. Qui solo aspectu medicinae movebatur ad purgandum.</div> + +<div class="note"><a name="note2160">2160</a>. Sicut viatores si ad saxum impegerint, aut nautae, memores sui casus, non ista modo quae offendunt, sed et similia horrent perpetuo et tremunt.</div> + +<div class="note"><a name="note2161">2161</a>. Leviter volant graviter vulnerant. Bernardus.</div> + +<div class="note"><a name="note2162">2162</a>. Ensis sauciat corpus, mentem sermo.</div> + +<div class="note"><a name="note2163">2163</a>. Sciatis eum esse qui a nemine fere aevi sui magnate, non illustre stipendium habuit, ne mores ipsorum Satyris suis notaret. Gasp. Barthius praefat. parnodid.</div> + +<div class="note"><a name="note2164">2164</a>. Jovius in vita ejus, gravissime tulit famosis libellis nomen suum ad Pasquilli statuam fuisse laceratum, decrevitque ideo statuam demoliri, &c.</div> + +<div class="note"><a name="note2165">2165</a>. Plato, lib. 13. de legibus. Qui existimationem curant, poetas vereantur, quia magnam vim habent ad laudandum et vituperandum.</div> + +<div class="note"><a name="note2166">2166</a>. Petulanti splene cachinno.</div> + +<div class="note"><a name="note2167">2167</a>. Curial. lib. 2. Ea quorundam est inscitia, ut quoties loqui, toties mordere licere sibi putent.</div> + +<div class="note"><a name="note2168">2168</a>. Ter. Eunuch.</div> + +<div class="note"><a name="note2169">2169</a>. Hor. ser. lib. 2. Sat. 4. “Provided he can only excite laughter, he spares not his best friend.”</div> + +<div class="note"><a name="note2170">2170</a>. Lib. 2.</div> + +<div class="note"><a name="note2171">2171</a>. De orat.</div> + +<div class="note"><a name="note2172">2172</a>. Laudando, et mira iis persuadendo.</div> + +<div class="note"><a name="note2173">2173</a>. Et vana inflatus opinione, incredibilia ac ridenda quaedam Musices praecepta commentaretur, &c.</div> + +<div class="note"><a name="note2174">2174</a>. Ut voces nudis parietibus illisae, suavius ac acutius resilirent.</div> + +<div class="note"><a name="note2175">2175</a>. Immortalitati et gloriae suae prorsus invidentes.</div> + +<div class="note"><a name="note2176">2176</a>. 2. 2 dae quaest 75. Irrisio mortale peccatum.</div> + +<div class="note"><a name="note2177">2177</a>. Psal. xv. 3.</div> + +<div class="note"><a name="note2178">2178</a>. Balthazar Castilio lib. 2. de aulico.</div> + +<div class="note"><a name="note2179">2179</a>. De sermone lib. 4. cap. 3.</div> + +<div class="note"><a name="note2180">2180</a>. Fol. 55. Galateus.</div> + +<div class="note"><a name="note2181">2181</a>. Tully Tusc. quaest.</div> + +<div class="note"><a name="note2182">2182</a>. “Every reproach uttered against one already condemned is mean-spirited.”</div> + +<div class="note"><a name="note2183">2183</a>. Mart. lib. 1. epig. 35.</div> + +<div class="note"><a name="note2184">2184</a>. Tales joci ab injuriis non possint discerni. Galateus fo. 55.</div> + +<div class="note"><a name="note2185">2185</a>. Pybrac in his Quadraint 37.</div> + +<div class="note"><a name="note2186">2186</a>. Ego hujus misera fatuitate et dementia conflictor. Tull. ad Attic li. 11.</div> + +<div class="note"><a name="note2187">2187</a>. Miserum est aliena vivere quadra. Juv.</div> + +<div class="note"><a name="note2188">2188</a>. Crambae bis coctae. Vitae me redde priori.</div> + +<div class="note"><a name="note2189">2189</a>. Hor.</div> + +<div class="note"><a name="note2190">2190</a>. De tranquil animae.</div> + +<div class="note"><a name="note2191">2191</a>. Lib. 8.</div> + +<div class="note"><a name="note2192">2192</a>. Tullius Lepido Fam. 10. 27.</div> + +<div class="note"><a name="note2193">2193</a>. Boterus l. 1. polit. cap. 4.</div> + +<div class="note"><a name="note2194">2194</a>. Laet. descrip. Americae.</div> + +<div class="note"><a name="note2195">2195</a>. If there be any inhabitants.</div> + +<div class="note"><a name="note2196">2196</a>. In Taxari. Interdiu quidem collum vinctum est, et manus constricta, noctuvero totum corpus vincitur, ad has miserias accidit corporis faetor, strepitus ejulantium, somni brevitas, haec omnia plane molesta et intolerabilia.</div> + +<div class="note"><a name="note2197">2197</a>. In 9 Rhasis.</div> + +<div class="note"><a name="note2198">2198</a>. William the Conqueror's eldest son.</div> + +<div class="note"><a name="note2199">2199</a>. Salust. Romam triumpho ductus tandemque in carcerem conjectus, animi dolore periit.</div> + +<div class="note"><a name="note2200">2200</a>. Camden in Wiltsh. miserum senem ita fame et calamitatibus in carcere fregit, inter mortis metum, et vitae tormenta, &c.</div> + +<div class="note"><a name="note2201">2201</a>. Vies hodie.</div> + +<div class="note"><a name="note2202">2202</a>. Seneca.</div> + +<div class="note"><a name="note2203">2203</a>. Com. ad Hebraeos.</div> + +<div class="note"><a name="note2204">2204</a>. Part. 2. Sect. 3. Memb. 3.</div> + +<div class="note"><a name="note2205">2205</a>. Quem ut difficilem morbum pueris tradere formidamus. Plut.</div> + +<div class="note"><a name="note2206">2206</a>. Lucan. l. 1.</div> + +<div class="note"><a name="note2207">2207</a>. As in the silver mines at Friburgh in Germany. Fines Morison.</div> + +<div class="note"><a name="note2208">2208</a>. Euripides.</div> + +<div class="note"><a name="note2209">2209</a>. Tom. 4. dial. minore periculo Solem quam hunc defixis oculis licet intueri.</div> + +<div class="note"><a name="note2210">2210</a>. Omnis enim res, virtus, fama, decus, divina, humanaque pulchris Divitiis parent. Hor. Ser. l. 2. Sat. 3. Clarus eris, fortis justus, sapiens, etiam rex. Et quicquid volet. Hor.</div> + +<div class="note"><a name="note2211">2211</a>. Et genus, et formam, regina pecunia donat. Money adds spirits, courage, &c.</div> + +<div class="note"><a name="note2212">2212</a>. Epist. ult. ad Atticum.</div> + +<div class="note"><a name="note2213">2213</a>. Our young master, a fine towardly gentleman, God bless him, and hopeful; why? he is heir apparent to the right worshipful, to the right honourable, &c.</div> + +<div class="note"><a name="note2214">2214</a>. O nummi, nummi: vobis hunc praestat honorem.</div> + +<div class="note"><a name="note2215">2215</a>. Exinde sapere eum omnes dicimus, ac quisque fortunam habet. Plaut. Pseud.</div> + +<div class="note"><a name="note2216">2216</a>. Aurea fortuna, principum cubiculis reponi solita. Julius Capitolinus vita Antonini.</div> + +<div class="note"><a name="note2217">2217</a>. Petronius.</div> + +<div class="note"><a name="note2218">2218</a>. Theologi opulentis adhaerent, Jurisperiti pecuniosis, literati nummosis, liberalibus artifices.</div> + +<div class="note"><a name="note2219">2219</a>. Multi illum juvenes, multae petiere puellae.</div> + +<div class="note"><a name="note2220">2220</a>. “He may have Danae to wife.”</div> + +<div class="note"><a name="note2221">2221</a>. Dummodo sit dives barbarus, ille placet.</div> + +<div class="note"><a name="note2222">2222</a>. Plut. in Lucullo, a rich chamber so called.</div> + +<div class="note"><a name="note2223">2223</a>. Panis pane melior.</div> + +<div class="note"><a name="note2224">2224</a>. Juv. Sat. 5.</div> + +<div class="note"><a name="note2225">2225</a>. Hor. Sat. 5. lib. 2.</div> + +<div class="note"><a name="note2226">2226</a>. Bohemus de Turcis et Bredenbach.</div> + +<div class="note"><a name="note2227">2227</a>. Euphormio.</div> + +<div class="note"><a name="note2228">2228</a>. Qui pecuniam habens, elati sunt animis, lofty spirits, brave men at arms; all rich men are generous, courageous, &c.</div> + +<div class="note"><a name="note2229">2229</a>. Nummus ait pro me nubat Cornubia Romae.</div> + +<div class="note"><a name="note2230">2230</a>. “A diadem is purchased with gold; silver opens the way to heaven; philosophy may be hired for a penny; money controls justice; one obolus satisfies a man of letters; precious metal procures health; wealth attaches friends.”</div> + +<div class="note"><a name="note2231">2231</a>. Non fuit apud mortales ullum excellentius certamen, non inter celeres celerrimo, non inter robustos robustissimo, &c.</div> + +<div class="note"><a name="note2232">2232</a>. Quicquid libet licet.</div> + +<div class="note"><a name="note2233">2233</a>. Hor. Sat. 5. lib. 2.</div> + +<div class="note"><a name="note2234">2234</a>. Cum moritur dives concurrunt undique cives: Pauperis ad funus vix est ex millibus unus.</div> + +<div class="note"><a name="note2235">2235</a>. Et modo quid fuit ignoscat mihi genius tuus, noluisses de manu ejus nummos accipere.</div> + +<div class="note"><a name="note2236">2236</a>. that wears silk, satin, velvet, and gold lace, must needs be a gentleman.</div> + +<div class="note"><a name="note2237">2237</a>. Est sanguis utque spiritus pecunia mortalibus.</div> + +<div class="note"><a name="note2238">2238</a>. Euripides.</div> + +<div class="note"><a name="note2239">2239</a>. Xenophon. Cyropaed. l. 8.</div> + +<div class="note"><a name="note2240">2240</a>. In tenui rara est facundia panno. Juv.</div> + +<div class="note"><a name="note2241">2241</a>. Hor. “more worthless than rejected weeds.”</div> + +<div class="note"><a name="note2242">2242</a>. Egere est offendere, et indigere scelestum esse. Sat. Menip.</div> + +<div class="note"><a name="note2243">2243</a>. Plaut. act. 4.</div> + +<div class="note"><a name="note2244">2244</a>. Nullum tam barbarum, tam vile munus est, quod non lubentissime obire velit gens vilissima.</div> + +<div class="note"><a name="note2245">2245</a>. Lausius orat. in Hispaniam.</div> + +<div class="note"><a name="note2246">2246</a>. Laet. descrip. Americiae.</div> + +<div class="note"><a name="note2247">2247</a>. “Who daily faint beneath the burdens they are compelled to carry from place to place: for they carry and draw the loads which oxen and asses formerly used, &c.”</div> + +<div class="note"><a name="note2248">2248</a>. Plautus.</div> + +<div class="note"><a name="note2249">2249</a>. Leo. Afer. ca. ult. l. 1. edunt non ut bene vivant, sed ut fortiter laborent. Heinsius.</div> + +<div class="note"><a name="note2250">2250</a>. Munster de rusticis Germaniae, Cosmog. cap. 27. lib. 3.</div> + +<div class="note"><a name="note2251">2251</a>. Ter. Eunuch.</div> + +<div class="note"><a name="note2252">2252</a>. Pauper paries factus, quem caniculae commingant.</div> + +<div class="note"><a name="note2253">2253</a>. Lib. 1. cap ult.</div> + +<div class="note"><a name="note2254">2254</a>. Deos omnes illis infensos diceres: tam pannosi, famefracti, tot assidue malis afficiuntur, tanquam pecora quibus splendor rationis emortuus.</div> + +<div class="note"><a name="note2255">2255</a>. Peregrin. Hieros.</div> + +<div class="note"><a name="note2256">2256</a>. Nihil omnino meliorem vitam degunt, quam ferae in silvis, jumenta in terris. Leo Afer.</div> + +<div class="note"><a name="note2257">2257</a>. Bartholomeus a Casa.</div> + +<div class="note"><a name="note2258">2258</a>. Ortelius in Helvetia. Qui habitant in Caesia valle ut plurimum latomi, in Oscella valle cultrorum fabri fumarii, in Vigetia sordidum genus hominum, quod repurgandis caminis victum parat.</div> + +<div class="note"><a name="note2259">2259</a>. I write not this any ways to upbraid, or scoff at, or misuse poor men, but rather to condole and pity them by expressing, &c.</div> + +<div class="note"><a name="note2260">2260</a>. Chremilus, act. 4. Plaut.</div> + +<div class="note"><a name="note2261">2261</a>. Paupertas durum onus miseris mortalibus.</div> + +<div class="note"><a name="note2262">2262</a>. Vexat censura columbas.</div> + +<div class="note"><a name="note2263">2263</a>. Deux ace non possunt, et sixeinque solvere nolunt; Omnibus est notum quater tre solvere totum.</div> + +<div class="note"><a name="note2264">2264</a>. Scandia, Africa, Lithuania.</div> + +<div class="note"><a name="note2265">2265</a>. Montaigne, in his Essays, speaks of certain Indians in France, that being asked how they liked the country, wondered how a few rich men could keep so many poor men in subjection, that they did not cut their throats.</div> + +<div class="note"><a name="note2266">2266</a>. Augustas animas animoso in pectore versans.</div> + +<div class="note"><a name="note2267">2267</a>. “A narrow breast conceals a narrow soul.”</div> + +<div class="note"><a name="note2268">2268</a>. Donatus vit. ejus.</div> + +<div class="note"><a name="note2269">2269</a>. “Publius Scipio, Laelius and Furius, three of the most distinguished noblemen at that day in Rome, were of so little service to him, that he could scarcely procure a lodging through their patronage.”</div> + +<div class="note"><a name="note2270">2270</a>. Prov. xix. 7. “Though he be instant, yet they will not.”</div> + +<div class="note"><a name="note2271">2271</a>. Petronius.</div> + +<div class="note"><a name="note2272">2272</a>. Non est qui doleat vicem, ut Petrus Christum, jurant se hominem non novisse.</div> + +<div class="note"><a name="note2273">2273</a>. Ovid, in Trist.</div> + +<div class="note"><a name="note2274">2274</a>. Horat.</div> + +<div class="note"><a name="note2275">2275</a>. Ter. Eunuchus, act. 2.</div> + +<div class="note"><a name="note2276">2276</a>. Quid quod materiam praebet causamque jocandi: Si toca sordida sit, Juv. Sat. 2.</div> + +<div class="note"><a name="note2277">2277</a>. Hor.</div> + +<div class="note"><a name="note2278">2278</a>. In Phaenis.</div> + +<div class="note"><a name="note2279">2279</a>. Odyss. 17.</div> + +<div class="note"><a name="note2280">2280</a>. Idem.</div> + +<div class="note"><a name="note2281">2281</a>. Mantuan.</div> + +<div class="note"><a name="note2282">2282</a>. “Since cruel fortune has made Sinon poor, she has made him vain and mendacious.”</div> + +<div class="note"><a name="note2283">2283</a>. De Africa Lib. 1. cap. ult.</div> + +<div class="note"><a name="note2284">2284</a>. 4. de legibus. furacissima paupertas, sacrilega, turbis, flagitiosa, omnium malorum opifex.</div> + +<div class="note"><a name="note2285">2285</a>. Theognis.</div> + +<div class="note"><a name="note2286">2286</a>. Dipnosophist lib. 12. Millies potius moriturum (si quis sibi mente constaret) quam tam vilis et aerumnosi victus communionem habere.</div> + +<div class="note"><a name="note2287">2287</a>. Gasper Vilela Jesuita epist. Japon. lib.</div> + +<div class="note"><a name="note2288">2288</a>. Mat. Riccius expedit. in Sinas lib. 1. c. 3.</div> + +<div class="note"><a name="note2289">2289</a>. Vos Romani procreatos filios feris et canibus exponitis, nunc strangulatis vel in saxum eliditis, &c.</div> + +<div class="note"><a name="note2290">2290</a>. Cosmog. 4. lib. cap. 22. vendunt liberos victu carentes tanquam pecora interdum et seipsos; ut apud divites saturentur cibis.</div> + +<div class="note"><a name="note2291">2291</a>. Vel honorum desperatione vel malorum perpessione fracti el fatigati, plures violentas manus sibi inferunt.</div> + +<div class="note"><a name="note2292">2292</a>. Hor.</div> + +<div class="note"><a name="note2293">2293</a>. Ingenio poteram superas volitare per arces: Ut me pluma levat, sic grave mergit onus.</div> + +<div class="note"><a name="note2294">2294</a>. Terent.</div> + +<div class="note"><a name="note2295">2295</a>. Hor. Sat. 3. lib. 1.</div> + +<div class="note"><a name="note2296">2296</a>. “They cannot easily rise in the world who are pinched by poverty at home.”</div> + +<div class="note"><a name="note2297">2297</a>. Paschalius.</div> + +<div class="note"><a name="note2298">2298</a>. Petronius.</div> + +<div class="note"><a name="note2299">2299</a>. Herodotus vita ejus. Scaliger in poet. Potentiorum aedes ostratim adiens, aliquid accipiebat, canens carmina sua, concomitante eum puerorum choro.</div> + +<div class="note"><a name="note2300">2300</a>. Plautus Ampl.</div> + +<div class="note"><a name="note2301">2301</a>. Ter. Act. 4. Scen. 3. Adelph. Hegio.</div> + +<div class="note"><a name="note2302">2302</a>. Donat. vita ejus.</div> + +<div class="note"><a name="note2303">2303</a>. “Reduced to the greatest necessity, he withdrew from the gaze of the public to the most remote village in Greece.”</div> + +<div class="note"><a name="note2304">2304</a>. Euripides.</div> + +<div class="note"><a name="note2305">2305</a>. Plutarch, vita ejus.</div> + +<div class="note"><a name="note2306">2306</a>. Vita Ter.</div> + +<div class="note"><a name="note2307">2307</a>. Gomesius lib. 3. c. 21. de sale.</div> + +<div class="note"><a name="note2308">2308</a>. Ter. Eunuch. Act. 2. Scen. 2.</div> + +<div class="note"><a name="note2309">2309</a>. Liv. dec. 9. l. 2.</div> + +<div class="note"><a name="note2310">2310</a>. Comineus.</div> + +<div class="note"><a name="note2311">2311</a>. He that hath 5<i>l</i>. per annum coming in more than others, scorns him that has less, and is a better man.</div> + +<div class="note"><a name="note2312">2312</a>. Prov. xxx. 8.</div> + +<div class="note"><a name="note2313">2313</a>. De anima, cap. de maerore.</div> + +<div class="note"><a name="note2314">2314</a>. Lib. 12. epist.</div> + +<div class="note"><a name="note2315">2315</a>. “Oh sweet offspring; oh my very blood; oh tender flower, &c.”</div> + +<div class="note"><a name="note2316">2316</a>. Vir. 4. Aen.</div> + +<div class="note"><a name="note2317">2317</a>. Patres mortuos coram astantes et filios, &c. Marcellus Donatus.</div> + +<div class="note"><a name="note2318">2318</a>. Epist. lib. 2. Virginium video audio defunctum cogito, alloquor.</div> + +<div class="note"><a name="note2319">2319</a>. Calphurnius Graecus. “Without thee, ah! wretched me, the lillies lose their whiteness, the roses become pallid, the hyacinth forgets to blush neither the myrtle nor the laurel retains its odours.”</div> + +<div class="note"><a name="note2320">2320</a>. Chaucer.</div> + +<div class="note"><a name="note2321">2321</a>. Praefat. lib. 6.</div> + +<div class="note"><a name="note2322">2322</a>. Lib. de obitu Satyri fratris.</div> + +<div class="note"><a name="note2323">2323</a>. Ovid. Met.</div> + +<div class="note"><a name="note2324">2324</a>. Plut. vita ejus.</div> + +<div class="note"><a name="note2325">2325</a>. Nobilis matrona melancholica ob mortem mariti.</div> + +<div class="note"><a name="note2326">2326</a>. Ex matris obitu in desperationem incidit.</div> + +<div class="note"><a name="note2327">2327</a>. Mathias a Michou. Boter. Amphitheat.</div> + +<div class="note"><a name="note2328">2328</a>. Lo. Vertoman. M. Polus Venetus lib. 1. cap. 54. perimunt eos quos in via obvios habent, dicentes, Ite, et domino nostro regi servile in alia vita. Nec tam in homines insaniunt sed in equos, &c.</div> + +<div class="note"><a name="note2329">2329</a>. Vita ejus.</div> + +<div class="note"><a name="note2330">2330</a>. Lib. 4. vitae ejus, auream aetatem condiderat ad humani generis salutem quum nos statim ab optimi principis excessu. vere ferream, pateremur, famem, pestem, &c.</div> + +<div class="note"><a name="note2331">2331</a>. Lib. 5. de asse.</div> + +<div class="note"><a name="note2332">2332</a>. Maph. “They became fallen in feelings, as the great forest laments its fallen leaves.”</div> + +<div class="note"><a name="note2333">2333</a>. Ortelius Itinerario: ob annum integrum a cantu, tripudiis et saltationibus tota civitas abstinere jubetur.</div> + +<div class="note"><a name="note2334">2334</a>. Virg.</div> + +<div class="note"><a name="note2335">2335</a>. See Barletius de vita et ob. Scanderbeg. lib. 13. hist.</div> + +<div class="note"><a name="note2336">2336</a>. Mat. Paris.</div> + +<div class="note"><a name="note2337">2337</a>. Juvenalis.</div> + +<div class="note"><a name="note2338">2338</a>. Multi qui res amatas perdiderant, ut filios, opes, non sperantes recuperare, propter assiduam talium considerationem melancholici fiunt, ut ipse vidi.</div> + +<div class="note"><a name="note2339">2339</a>. Stanihurstus Hib. Hist.</div> + +<div class="note"><a name="note2340">2340</a>. Cap. 3. Melancholia semper venit ab jacturam pecuniae, victoriae, repulsam, mortem liberorum, quibus longo post tempore animus torquetur, et a dispositione sit habitus.</div> + +<div class="note"><a name="note2341">2341</a>. Consil. 26.</div> + +<div class="note"><a name="note2342">2342</a>. Nubrigensis.</div> + +<div class="note"><a name="note2343">2343</a>. Epig. 22.</div> + +<div class="note"><a name="note2344">2344</a>. Lib. 8. Venet. hist.</div> + +<div class="note"><a name="note2345">2345</a>. Templa ornamentis nudata, spoliata, in stabula equorum et asinorum versa, &c. Insulae humi conculcatae, peditae, &c.</div> + +<div class="note"><a name="note2346">2346</a>. In oculis maritorum dilectissimae conjuges ab Hispanorum lixis constupratae sunt. Filiae magnatum thoris destinatae, &c.</div> + +<div class="note"><a name="note2347">2347</a>. Ita fastu ante unum mensem turgida civitas, et cacuminibos coelum pulsare visa, ad inferos usque paucis diebus dejecta.</div> + +<div class="note"><a name="note2348">2348</a>. Sect. 2. Memb. 4. Subs. 3. fear from ominous accidents, destinies foretold.</div> + +<div class="note"><a name="note2349">2349</a>. Accersunt sibi malum.</div> + +<div class="note"><a name="note2350">2350</a>. Si non observemus, nihil valent. Polidor.</div> + +<div class="note"><a name="note2351">2351</a>. Consil. 26. l. 2.</div> + +<div class="note"><a name="note2352">2352</a>. Harm watch harm catch.</div> + +<div class="note"><a name="note2353">2353</a>. Geor. Bucha.</div> + +<div class="note"><a name="note2354">2354</a>. Juvenis solicitus de futuris frustra, factus melancholicus.</div> + +<div class="note"><a name="note2355">2355</a>. Pausanius in Achaicis lib. 7. Ubi omnium eventus dignoscuntur. Speculum tenui suspensum funiculo demittunt: et ad Cyaneas petras ad Lycicae fontes, &c.</div> + +<div class="note"><a name="note2356">2356</a>. Expedit. in Sinas, lib. 1. c. 3.</div> + +<div class="note"><a name="note2357">2357</a>. Timendo praeoccupat, quod vitat, ultro provocatque quod fugit, gaudetque moerens et lubens miser fuit. Heinsius Austriac.</div> + +<div class="note"><a name="note2358">2358</a>. “Must I be deprived of this life,—of those possessions?”</div> + +<div class="note"><a name="note2359">2359</a>. Tom. 4. dial. 8 Cataplo. Auri puri mille talenta, me hodie tibi daturum promitto, &c.</div> + +<div class="note"><a name="note2360">2360</a>. Ibidem. Hei mihi quae relinquenda praedia? quam fertiles agri! &c.</div> + +<div class="note"><a name="note2361">2361</a>. Adrian.</div> + +<div class="note"><a name="note2362">2362</a>. Industria superflua circa res inutiles.</div> + +<div class="note"><a name="note2363">2363</a>. Flavae secreta Minervae ut viderat Aglauros. Ov. Met. 2.</div> + +<div class="note"><a name="note2364">2364</a>. Contra Philos. cap. 61.</div> + +<div class="note"><a name="note2365">2365</a>. Mat. Paris.</div> + +<div class="note"><a name="note2366">2366</a>. Seneca.</div> + +<div class="note"><a name="note2367">2367</a>. Jos. Scaliger in Gnomit. “To profess a disinclination for that knowledge which is beyond our reach, is pedantic ignorance.”</div> + +<div class="note"><a name="note2368">2368</a>. “A virtuous woman is the crown of her husband.” Prov. xii. 4. “but she,” &c. &c.</div> + +<div class="note"><a name="note2369">2369</a>. Lib. 17. epist. 105.</div> + +<div class="note"><a name="note2370">2370</a>. Titionatur, candelabratur, &c.</div> + +<div class="note"><a name="note2371">2371</a>. Daniel in Rosamund.</div> + +<div class="note"><a name="note2372">2372</a>. Chalinorus lib. 9. de repub. Angl.</div> + +<div class="note"><a name="note2373">2373</a>. Elegans virgo invita cuidam e nostratibus nupsit, &c.</div> + +<div class="note"><a name="note2374">2374</a>. Prov.</div> + +<div class="note"><a name="note2375">2375</a>. De increm. urb. lib. 3. c. 3. tanquam diro mucrone confossi, his nulla requies, nulla delectatio, solicitudine, gemitu, furore, desperatione, timore, tanquam ad perpetuam aerumnam infeliciter rapti.</div> + +<div class="note"><a name="note2376">2376</a>. Humfredus Llwyd epist. ad Abrahamum Ortelium. M. Vaughan in his Golden Fleece. Litibus et controversiis usque ad omnium bonorum consumptionem contendunt.</div> + +<div class="note"><a name="note2377">2377</a>. Spretaeque injuria formae.</div> + +<div class="note"><a name="note2378">2378</a>. Quaeque repulsa gravis.</div> + +<div class="note"><a name="note2379">2379</a>. Lib. 36. c. 5.</div> + +<div class="note"><a name="note2380">2380</a>. Nihil aeque amarum, quam diu pendere: quidam aequiore animo ferunt praecidi spem suam quam trahi. Seneca cap. 3. lib. 2. de Den. Virg. Plater observat. lib. 1.</div> + +<div class="note"><a name="note2381">2381</a>. Turpe relinqui est, Hor.</div> + +<div class="note"><a name="note2382">2382</a>. Scimus enim generosas naturas, nulla re citius moveri, aut gravius affici quam contemptu ac despicientia.</div> + +<div class="note"><a name="note2383">2383</a>. At Atticum epist. lib. 12.</div> + +<div class="note"><a name="note2384">2384</a>. Epist. ad Brutum.</div> + +<div class="note"><a name="note2385">2385</a>. In Phaeniss.</div> + +<div class="note"><a name="note2386">2386</a>. In laudem calvit.</div> + +<div class="note"><a name="note2387">2387</a>. Ovid.</div> + +<div class="note"><a name="note2388">2388</a>. E Cret.</div> + +<div class="note"><a name="note2389">2389</a>. Hor. Car. Lib. 3. Ode. 27.</div> + +<div class="note"><a name="note2390">2390</a>. Hist. lib. 6.</div> + +<div class="note"><a name="note2391">2391</a>. Non mihi si centum linguae sint, oraque centum. Omnia causarum percurrere nomina possem.</div> + +<div class="note"><a name="note2392">2392</a>. Celius l. 17. cap. 2.</div> + +<div class="note"><a name="note2393">2393</a>. Ita mente exagitati sunt, ut in triremi se constitutos putarent, marique vadabundo tempestate jactatos, proinde naufragium veriti, egestis undique rebus vasa omnia in viam e fenestris, seu in mare praecipitarunt: postridie, &c.</div> + +<div class="note"><a name="note2394">2394</a>. Aram vobis servatoribus diis erigemus.</div> + +<div class="note"><a name="note2395">2395</a>. Lib. de gemmis.</div> + +<div class="note"><a name="note2396">2396</a>. Quae gestatae infelicem et tristem reddunt, curas augent, corpus siccant, somnum minuunt.</div> + +<div class="note"><a name="note2397">2397</a>. Ad unum die mente alienatus.</div> + +<div class="note"><a name="note2398">2398</a>. Part. 1. Sect. 2. Subsect. 3.</div> + +<div class="note"><a name="note2399">2399</a>. Juven. Sat. 3.</div> + +<div class="note"><a name="note2400">2400</a>. Intus bestiae minutae multae necant. Numquid minutissima sunt grana arenae? sed si arena amplius in navem mittatur, mergit illam; quam minutae guttae, pluviae? et tamen implent flumina, domus ejiciunt, timenda ergo ruina multiuidinis, si non magnitudinis.</div> + +<div class="note"><a name="note2401">2401</a>. Mores sequuntur temperaturam corporis.</div> + +<div class="note"><a name="note2402">2402</a>. Scintillae latent in corporibus.</div> + +<div class="note"><a name="note2403">2403</a>. Gal. 5.</div> + +<div class="note"><a name="note2404">2404</a>. Sicut ex animi afflictionibus corpus languescit: sic ex corporis vitiis, et morborum plerisque cruciatibus animum videmus hebetari, Galenus.</div> + +<div class="note"><a name="note2405">2405</a>. Lib. 1. c. 16.</div> + +<div class="note"><a name="note2406">2406</a>. Corporis itidem morbi animam per consensum, a lege consortii afficiunt, et quanquam objecta multos motus turbulentos in homine concitet, praecipua tamen causa in corde et humoribus spiritibusque consistit, &c.</div> + +<div class="note"><a name="note2407">2407</a>. Hor. Vide ante.</div> + +<div class="note"><a name="note2408">2408</a>. Humores pravi mentum obnubilant.</div> + +<div class="note"><a name="note2409">2409</a>. Hic humor vel a partis intemperie generatur vel relinquitur post inflammationes, vel crassior in venis conclusus vel torpidus malignam qualitatem contrabit.</div> + +<div class="note"><a name="note2410">2410</a>. Saepe constat in febre hominem Melancholicum vel post febrem reddi, aut alium morbum. Calida intemperies innata, vel a febre contracta.</div> + +<div class="note"><a name="note2411">2411</a>. Raro quis diuturno morbo laborat, qui non sit melancholicus, Mercurialis de affect. capitis lib. 1 c. 10 de Melanc.</div> + +<div class="note"><a name="note2412">2412</a>. Ad nonum lib. Rhasis ad Almansor. c. 16. Universaliter a quacunque parte potest fieri melancholicus. Vel quia aduritur, vel quia non expellit superfluitatem excrementi.</div> + +<div class="note"><a name="note2413">2413</a>. A Liene, juvidore, utero, et aliis partibus oritur.</div> + +<div class="note"><a name="note2414">2414</a>. Materia Melancholiae aliquando in corde, in stomacho, hepate, ab hypocondriis, myruche, splene, cum ibi romanet humor melancholicus.</div> + +<div class="note"><a name="note2415">2415</a>. Ex sanguine adusto, intra vel extra caput.</div> + +<div class="note"><a name="note2416">2416</a>. Qui calidum cor habent, cerebrum humidum, facile melancholici.</div> + +<div class="note"><a name="note2417">2417</a>. Sequitur melancholia malam intemperiem frigidam et siccam ipsius cerebri.</div> + +<div class="note"><a name="note2418">2418</a>. Saepe fit ex calidiore cerebro, aut corpore colligente melancholiam. Piso.</div> + +<div class="note"><a name="note2419">2419</a>. Vel per propriam affectionem, vel per consensum, cum vapores exhalant in cerebrum. Montalt. cap. 14.</div> + +<div class="note"><a name="note2420">2420</a>. Aut ibi gignitur, melancholicus fumus, aut aliunde vehitur, alterando animales facultates.</div> + +<div class="note"><a name="note2421">2421</a>. Ab intemperie cordis, modo calidiore, molo frigidiore.</div> + +<div class="note"><a name="note2422">2422</a>. Epist. 209. Scoltzii.</div> + +<div class="note"><a name="note2423">2423</a>. Officina humorum hepar concurrit, &c.</div> + +<div class="note"><a name="note2424">2424</a>. Ventriculus et venae meseraicae concurrunt, quod hae partes obstructae sunt, &c.</div> + +<div class="note"><a name="note2425">2425</a>. Per se sanguinem adurentes.</div> + +<div class="note"><a name="note2426">2426</a>. Lien frigidus et siccus c. 13.</div> + +<div class="note"><a name="note2427">2427</a>. Splen obstructus.</div> + +<div class="note"><a name="note2428">2428</a>. De arte med. lib. 3. cap. 24.</div> + +<div class="note"><a name="note2429">2429</a>. A sanguinis putredine in vasis seminariis et utero, et quandoque a spermate diu retento, vel sanguine menstruo in melancholiam verso per putrefactionem, vel adustionem.</div> + +<div class="note"><a name="note2430">2430</a>. Magirus.</div> + +<div class="note"><a name="note2431">2431</a>. Ergo efficiens causa melancholiae est calida et sicca intemperies, non frigida et sicca, quod multi opinati sunt, oritur enim a calore celebri assante sanguinem, &c. tum quod aromata sanguinem incendunt, solitudo, vigiliae, febris praecedens, meditatio, studium, et haec omnia calefaciunt, ergo ratum sit, &c.</div> + +<div class="note"><a name="note2432">2432</a>. Lib. 1. cap. 13. de Melanch.</div> + +<div class="note"><a name="note2433">2433</a>. Lib. 3. Tract. posthum. de melan.</div> + +<div class="note"><a name="note2434">2434</a>. A fatuitate inseparabilis cerebri frigiditas.</div> + +<div class="note"><a name="note2435">2435</a>. Ab interno calore assatur.</div> + +<div class="note"><a name="note2436">2436</a>. Intemperies innata exurens. flavam bilem ac sanguinem in melancholiam convertens.</div> + +<div class="note"><a name="note2437">2437</a>. Si cerebrum sit calidius, fiet spiritus animales calidior, et dilirium maniacum; si frigidior, fie fatuitas.</div> + +<div class="note"><a name="note2438">2438</a>. Melancholia capitis accedit post phrenesim aut longam moram sub sole, aut percussionem in capite, cap. 13. lib. 1.</div> + +<div class="note"><a name="note2439">2439</a>. Qui bibunt vina potentia, et saepe sunt sub sole.</div> + +<div class="note"><a name="note2440">2440</a>. Curae validae, largioris vini et aromatum usus.</div> + +<div class="note"><a name="note2441">2441</a>. A cauterio et ulcere exsiccato.</div> + +<div class="note"><a name="note2442">2442</a>. Ab ulcere curato incidit in insaniam, aperto vulnere curatur.</div> + +<div class="note"><a name="note2443">2443</a>. A galea nimis calefacta.</div> + +<div class="note"><a name="note2444">2444</a>. Exuritur sanguis et venae obstruuntur, quibus obstructis prohibetur transitus Chili ad jecur, corrumpitur et in rugitus et flatus vertitur.</div> + +<div class="note"><a name="note2445">2445</a>. Stomacho laeso robur corporis imminuitur, et reliqua membra alimento orbata, &c.</div> + +<div class="note"><a name="note2446">2446</a>. Hildesheim.</div> + +<div class="note"><a name="note2447">2447</a>. Habuit saeva animi symptomata quae impediunt concoctionem, &c.</div> + +<div class="note"><a name="note2448">2448</a>. Usitatissimus morbus cum sit, utile est hujus visceris accidentia considerare, nec leve periculum hujus causas morbi ignorantibus.</div> + +<div class="note"><a name="note2449">2449</a>. Jecur aptum ad generandum talem humorem, splen natura imbecillior. Piso, Altomarus, Guianerius.</div> + +<div class="note"><a name="note2450">2450</a>. Melancholiam, quae fit a redundantia humoris in toto corpore, victus imprimis generat qui eum humorem parit.</div> + +<div class="note"><a name="note2451">2451</a>. Ausonius.</div> + +<div class="note"><a name="note2452">2452</a>. Seneca cont. lib. 10. cont. 5.</div> + +<div class="note"><a name="note2453">2453</a>. Quaedam universalia, particulariae, quaedam manifesta, quaedam in corpore, quaedam in cogitatione et animo, quaedam a stellis, quaedam ab humoribus, quae ut vinum corpus varie disponit, &c. Diversa phantasmata pro varietate causae externae, internae.</div> + +<div class="note"><a name="note2454">2454</a>. Lib. 1. de risu. fol. 17. Ad ejus esum alii sudant, alii vomunt, stent, bibunt, saltant, alii rident, tremunt, dormiunt, &c.</div> + +<div class="note"><a name="note2455">2455</a>. T. Bright. cap. 20.</div> + +<div class="note"><a name="note2456">2456</a>. Nigrescit hic humer aliquando supercalefactus, aliquando superfrigefactus. Melanel. a Gal.</div> + +<div class="note"><a name="note2457">2457</a>. Interprete F. Calvo.</div> + +<div class="note"><a name="note2458">2458</a>. Oculi his excavantur, venti gignuntur circum praecordia et acidi ructus, sicci fere ventres, vertigo, tinnitus aurium, somni pusilli, somnia terribilia et interrupta.</div> + +<div class="note"><a name="note2459">2459</a>. Virg. Aen.</div> + +<div class="note"><a name="note2460">2460</a>. Assiduae eaeque acidae ructationes quae cibum virulentum culentumque nidorem, et si nil tale ingestum sit, referant ob cruditatem. Ventres hisce aridi, somnus plerumque parcus et interruptus, somnia absurdissima, turbulenta, corporis tremor, capitis gravedo, strepitus circa aures et visiones ante oculos, ad venerem prodigi.</div> + +<div class="note"><a name="note2461">2461</a>. Altomarus, Bruel, Piso, Montaltus.</div> + +<div class="note"><a name="note2462">2462</a>. Frequentes habent oculorum nictationes, aliqui tamen fixis oculis plerumque sunt.</div> + +<div class="note"><a name="note2463">2463</a>. Cent. lib. 1. Tract. 9. Signa hujus morbi sunt plurimus saltus, sonitus aurium, capitis gravedo, lingua titubat, oculi excavantur, &c.</div> + +<div class="note"><a name="note2464">2464</a>. In Pantheon cap. de Melancholia.</div> + +<div class="note"><a name="note2465">2465</a>. Alvus arida nihil dejiciens cibi capaces, nihilominus tamen extenuati sunt.</div> + +<div class="note"><a name="note2466">2466</a>. Nic Piso Inflatio carotidum, &c.</div> + +<div class="note"><a name="note2467">2467</a>. Andreas Dudith Rahamo. cp. lib. 3. Crat epist. multa in pulsibus superstitio, ausim etiam dicere, tot differentias quae describuntur a Galeno, neque intelligi a quoquam nec observari posse.</div> + +<div class="note"><a name="note2468">2468</a>. T. Bright. cap. 20.</div> + +<div class="note"><a name="note2469">2469</a>. Post. 40. aetat. annum, saith Jacchinus in 15. 9. Rhasis Idem. Mercurialis consil. 86. Trincavelius, Tom. 2. cons. 17.</div> + +<div class="note"><a name="note2470">2470</a>. Gordonius, modo rident, modo flent, silent, &c.</div> + +<div class="note"><a name="note2471">2471</a>. Fernelius consil. 43. et 45. Montanus consil. 230. Galen de locis affectis, lib. 3 cap. 6.</div> + +<div class="note"><a name="note2472">2472</a>. Aphorism et lib. de Melan.</div> + +<div class="note"><a name="note2473">2473</a>. Lib. 2. cap. 6. de locis affect. timor et moestitia, si diutius perseverent, &c.</div> + +<div class="note"><a name="note2474">2474</a>. Tract. posthumo de Melan. edit. Venetiis 1620. per Bolzettam Bibliop. Mihi diligentius hanc rem consideranti, patet quosdam esse, qui non laborant maerore et timore.</div> + +<div class="note"><a name="note2475">2475</a>. Prob. lib. 3.</div> + +<div class="note"><a name="note2476">2476</a>. Physiog lib. 1. c. 8. Quibus multa frigida bilis atra, stolidi et timidi, at qui calidi, ingeniosi, amasii, divinosi, spiritu instigati, &c.</div> + +<div class="note"><a name="note2477">2477</a>. Omnes exercent metus et tristitia, et sine causa.</div> + +<div class="note"><a name="note2478">2478</a>. Omnes timent licet non omnibus idem timendi modus Aetius Tetrab. lib. 2. sect. c. 9.</div> + +<div class="note"><a name="note2479">2479</a>. Ingenti pavore trepidant.</div> + +<div class="note"><a name="note2480">2480</a>. Multi mortem timent, et tamen sibi ipsis mortem consciscunt, alii coeli ruinam timent.</div> + +<div class="note"><a name="note2481">2481</a>. Affligit eos plena scrupulis conscientia, divinae misericordiae diffidentes, Orco se destinant foeda lamentatione deplorantes.</div> + +<div class="note"><a name="note2482">2482</a>. Non ausus egredi domo ne deficeret.</div> + +<div class="note"><a name="note2483">2483</a>. Multi daemones timent, latrones, insidias, Avicenna.</div> + +<div class="note"><a name="note2484">2484</a>. Alii comburi, alii de Rege, Rhasis.</div> + +<div class="note"><a name="note2485">2485</a>. Ne terra absorbeantur. Forestus.</div> + +<div class="note"><a name="note2486">2486</a>. Ne terra dehiscat. Gordon.</div> + +<div class="note"><a name="note2487">2487</a>. Alii timore mortis timentur et mala gratia principum putant se aliquid commisisse et ad supplicium requiri.</div> + +<div class="note"><a name="note2488">2488</a>. Alius domesticos timet, alius omnes. Aetius.</div> + +<div class="note"><a name="note2489">2489</a>. Alii timent insidias. Aurel. lib. 1. de morb. Chron. cap. 6.</div> + +<div class="note"><a name="note2490">2490</a>. Ille charissimos, hic omnes homines citra discrimen timet.</div> + +<div class="note"><a name="note2491">2491</a>. Virgil.</div> + +<div class="note"><a name="note2492">2492</a>. Hic in lucem prodire timet, tenebrasque quaerit, contra, ille caliginosa fugit.</div> + +<div class="note"><a name="note2493">2493</a>. Quidam larvas, et malos spiritus ab inimicis veneficius et incantationibus sibi putant objectari, Hippocrates, potionem se veneficam sumpsisse putat, et de hac ructare sibi crebro videtur. Idem Montaltus cap. 21. Aetius lib. 2. et alii. Trallianus l. 1. cap. 16.</div> + +<div class="note"><a name="note2494">2494</a>. Observat. l. 1. Quando iis nil nocet, nisi quod mulieribus melancholicis.</div> + +<div class="note"><a name="note2495">2495</a>. tamen metusque causae nescius, causa est metus. Heinsius Austriaco.</div> + +<div class="note"><a name="note2496">2496</a>. Cap. 15. in 9. Rhasis, in multis vidi, praeter rationem semper aliquid timent, in caeteris tamen optime se gerunt, neque aliquid praeter dignitatem committunt.</div> + +<div class="note"><a name="note2497">2497</a>. Altomarus cap. 7. Areteus, triste, sunt.</div> + +<div class="note"><a name="note2498">2498</a>. Mant. Egl. 1.</div> + +<div class="note"><a name="note2499">2499</a>. Ovid. Met. 4.</div> + +<div class="note"><a name="note2500">2500</a>. Inquies animus.</div> + +<div class="note"><a name="note2501">2501</a>. Hor. l. 3. Od. 1. “Dark care rides behind him.”</div> + +<div class="note"><a name="note2502">2502</a>. Virg.</div> + +<div class="note"><a name="note2503">2503</a>. Mened. Heautont. Act. 1. sc. 1.</div> + +<div class="note"><a name="note2504">2504</a>. Altomarus.</div> + +<div class="note"><a name="note2505">2505</a>. Seneca.</div> + +<div class="note"><a name="note2506">2506</a>. Cap. 31. Quo stomachi dolore correptum se, etiam de consciscenda morte cogitasse dixit.</div> + +<div class="note"><a name="note2507">2507</a>. Luget et semper tristatur, solitudinem amat, mortem sibi precatur, vitam propriam odio habet.</div> + +<div class="note"><a name="note2508">2508</a>. Facile in iram incidunt. Aret.</div> + +<div class="note"><a name="note2509">2509</a>. Ira sine causa, velocitas irae. Savanarola. pract. major. velocitas irae signum. Avicenna l. 3. Fen. 1. Tract. 4. cap. 18. Angor sine causa.</div> + +<div class="note"><a name="note2510">2510</a>. Suspicio, diffidentia, symptomata, Crato Ep. Julio Alexandrino cons. 185 Scoltzii.</div> + +<div class="note"><a name="note2511">2511</a>. Hor. “At Rome, wishing for the fields, in the country, extolling the city to the skies.”</div> + +<div class="note"><a name="note2512">2512</a>. Pers. Sat. 3. “And like the children of nobility, require to eat pap, and, angry at the nurse, refuse her to sing lullaby.”</div> + +<div class="note"><a name="note2513">2513</a>. In his Dutch work picture.</div> + +<div class="note"><a name="note2514">2514</a>. Howard cap. 7. differ.</div> + +<div class="note"><a name="note2515">2515</a>. Tract. de mel. cap. 2. Noctu ambulant per sylvas, et loca periculosa, neminem timent.</div> + +<div class="note"><a name="note2516">2516</a>. Facile amant. Altom.</div> + +<div class="note"><a name="note2517">2517</a>. Bodine.</div> + +<div class="note"><a name="note2518">2518</a>. Io. Major vitis patrum fol. 202. Paulus Abbas Eremita tanta solitudine, perseverat, ut nec vestem, nec vultum mulieris ferre possit, &c.</div> + +<div class="note"><a name="note2519">2519</a>. Consult, lib. 1. 17. Cons.</div> + +<div class="note"><a name="note2520">2520</a>. Generally as they are pleased or displeased, so are their continual cogitations pleasing or displeasing.</div> + +<div class="note"><a name="note2521">2521</a>. Omnes excercent, vanae intensaeque animi cogitationes, (N. Piso Bruel) et assiduae.</div> + +<div class="note"><a name="note2522">2522</a>. Curiosi de rebus minimis. Areteus.</div> + +<div class="note"><a name="note2523">2523</a>. Lib. 2. de Intell.</div> + +<div class="note"><a name="note2524">2524</a>. Hoc melancholicis omnibus proprium, ut quas semel imaginationes valde reciperint, non facile rejiciant, sed hae etiam vel invitis semper occurrant.</div> + +<div class="note"><a name="note2525">2525</a>. Tullius de sen.</div> + +<div class="note"><a name="note2526">2526</a>. Consil. med. pro Hypochondriaco.</div> + +<div class="note"><a name="note2527">2527</a>. Consil. 43.</div> + +<div class="note"><a name="note2528">2528</a>. Cap. 5.</div> + +<div class="note"><a name="note2529">2529</a>. Lib. 2. de Intell.</div> + +<div class="note"><a name="note2530">2530</a>. Consult. 15. et 16. lib. 1.</div> + +<div class="note"><a name="note2531">2531</a>. Virg. Aen. 6.</div> + +<div class="note"><a name="note2532">2532</a>. Iliad. 3.</div> + +<div class="note"><a name="note2533">2533</a>. Si malum exasperantur, homines odio habent et solitaria petunt.</div> + +<div class="note"><a name="note2534">2534</a>. Democritus solet noctes et dies apud se degere, plerumque autem in speluncis, sub amaenis arborum umbris vel in tenebris, et mollibus herbis, vel ad aquarum crebra et quieta fluenta, &c.</div> + +<div class="note"><a name="note2535">2535</a>. Gaudet tenebris, aliturque dolor. Ps. lxii. Vigilavi et factus sum velut nycticorax in domicilio, passer solitarius in templo.</div> + +<div class="note"><a name="note2536">2536</a>. Et quae vix audet fabula, monstra parit.</div> + +<div class="note"><a name="note2537">2537</a>. In cap. 18. l. 10. de civ. dei, Lunam ab Asino epotam videus.</div> + +<div class="note"><a name="note2538">2538</a>. Vel. l. 4. c. 5.</div> + +<div class="note"><a name="note2539">2539</a>. Sect. 2. Memb. 1. Subs. 4.</div> + +<div class="note"><a name="note2540">2540</a>. De reb. coelest. lib. 10. c. 13.</div> + +<div class="note"><a name="note2541">2541</a>. l. de Indagine Goclenius.</div> + +<div class="note"><a name="note2542">2542</a>. Hor. de art. poet.</div> + +<div class="note"><a name="note2543">2543</a>. Tract. 7. de Melan.</div> + +<div class="note"><a name="note2544">2544</a>. Humidum, calidum, frigidum, siccum.</div> + +<div class="note"><a name="note2545">2545</a>. Com. in 1 c. Johannis de Sacrobosco.</div> + +<div class="note"><a name="note2546">2546</a>. Si residet melancholia naturalis, tales plumbei coloris aut nigri, stupidi, solitarii.</div> + +<div class="note"><a name="note2547">2547</a>. Non una melancholiae causa est, nec unus humor vitii parens, sed plures, et alius aliter mutatus, unde non omnes eadem sentiunt symptomata.</div> + +<div class="note"><a name="note2548">2548</a>. Humor frigidus delirii causa, humor calidus furoris.</div> + +<div class="note"><a name="note2549">2549</a>. Multum refert qua quisque melancholia teneatur, hunc fervens et accensa agitat, illum tristis et frigens occupat: hi timidi, illi inverecundi, intrepidi, &c.</div> + +<div class="note"><a name="note2550">2550</a>. Cap. 7. et 8. Tract. de Mel.</div> + +<div class="note"><a name="note2551">2551</a>. Signa melancholiae ex intemperie et agitatione spirituum sine materia.</div> + +<div class="note"><a name="note2552">2552</a>. T. Bright cap. 16. Treat. Mel.</div> + +<div class="note"><a name="note2553">2553</a>. Cap. 16. in 9. Rhasis.</div> + +<div class="note"><a name="note2554">2554</a>. Bright, c. 16.</div> + +<div class="note"><a name="note2555">2555</a>. Pract. major. Somnians, piger, frigidus.</div> + +<div class="note"><a name="note2556">2556</a>. De anima cap. de humor. si a Phlegmate semper in aquis fere sunt, et circa fluvios plorant multum.</div> + +<div class="note"><a name="note2557">2557</a>. Pigra nascitur ex colore pallido et albo, Her. de Saxon.</div> + +<div class="note"><a name="note2558">2558</a>. Savanarola.</div> + +<div class="note"><a name="note2559">2559</a>. Muros cadere in se, aut submergi timent, cum torpore et segnitie, et fluvios amant tales, Alexand. c. 16. lib. 7.</div> + +<div class="note"><a name="note2560">2560</a>. Semper fere dormit somnolenta c. 16. l. 7.</div> + +<div class="note"><a name="note2561">2561</a>. Laurentius.</div> + +<div class="note"><a name="note2562">2562</a>. Ca. 6. de mel. Si a sanguine, venit rubedo oculorum et faciei, plurimus risus.</div> + +<div class="note"><a name="note2563">2563</a>. Venae oculorum sunt rubrae, vide an praecesserit vini et aromatum usus, et frequens balneum, Trallian. lib. 1. 16. an praecesserit mora sub sole.</div> + +<div class="note"><a name="note2564">2564</a>. Ridet patiens si a sanguine, putat se videre choreas, musicam audire, ludos, &c.</div> + +<div class="note"><a name="note2565">2565</a>. Cap. 2. Tract. de Melan.</div> + +<div class="note"><a name="note2566">2566</a>. Hor. ep. lib. 2. quidam haud ignobilis Argis, &c.</div> + +<div class="note"><a name="note2567">2567</a>. Lib. de reb. mir.</div> + +<div class="note"><a name="note2568">2568</a>. Cum inter concionandum mulier dormiens e subsellio caderet, et omnes reliqui qui id viderent, riderent, tribus post diebus, &c.</div> + +<div class="note"><a name="note2569">2569</a>. Juvenis et non vulgaris eruditionis.</div> + +<div class="note"><a name="note2570">2570</a>. Si a cholera, furibundi, interficiunt, se et alios, putant se videre pugnas.</div> + +<div class="note"><a name="note2571">2571</a>. Urina subtilis et ignea, parum dormiunt.</div> + +<div class="note"><a name="note2572">2572</a>. Tract. 15. c. 4.</div> + +<div class="note"><a name="note2573">2573</a>. Ad haec perpetranda furore rapti ducuntur, cruciatus quosvis tolerant, et mortem, et furore exacerbato audent et ad supplicia plus irritantur, mirum est quantam habeant in tormentis patientiam.</div> + +<div class="note"><a name="note2574">2574</a>. Tales plus caeteris timent, et continue tristantur, valde suspiciosi, solitudinem diligunt, corruptissimas habent imaginationes, &c.</div> + +<div class="note"><a name="note2575">2575</a>. Si a melancholia adusta, tristes, de sepulchris somniant, timent ne fascinentur, putant se mortuos, aspici nolunt.</div> + +<div class="note"><a name="note2576">2576</a>. Videntur sibi videre monachos nigros et daemonos, et suspensos et mortuos.</div> + +<div class="note"><a name="note2577">2577</a>. Quavis nocte se cum daemone coire putavit.</div> + +<div class="note"><a name="note2578">2578</a>. Semper fere vidisse militem nigrum praesentem.</div> + +<div class="note"><a name="note2579">2579</a>. Anthony de Verdeur.</div> + +<div class="note"><a name="note2580">2580</a>. Quidam mugitus boum aemulantur, et pecora se putant, ut Praeti filiae.</div> + +<div class="note"><a name="note2581">2581</a>. Baro quidam mugitus boum et rugitus asinorum, et aliorum animalium voces effingit.</div> + +<div class="note"><a name="note2582">2582</a>. Omnia magna putabat, uxorem magnam, grandes equos, abhorruit omnia parva, magna pocula, et calceamenta pedibus majora.</div> + +<div class="note"><a name="note2583">2583</a>. Lib. 1. cap. 16. putavit se uno digito posse totum mundum conterere.</div> + +<div class="note"><a name="note2584">2584</a>. Sustinet humeris coelum cum Atlante. Alii coeli ruinam timent.</div> + +<div class="note"><a name="note2585">2585</a>. Cap. 1. Tract. 15. alius se gallum putat, alius lusciniam.</div> + +<div class="note"><a name="note2586">2586</a>. Trallianus.</div> + +<div class="note"><a name="note2587">2587</a>. Cap. 7. de mel.</div> + +<div class="note"><a name="note2588">2588</a>. Anthony de Verdeur.</div> + +<div class="note"><a name="note2589">2589</a>. Cap. 7. de mel.</div> + +<div class="note"><a name="note2590">2590</a>. Laurentius cap. 6.</div> + +<div class="note"><a name="note2591">2591</a>. Lib. 3. cap. 14. qui se regem putavit regno expulsum.</div> + +<div class="note"><a name="note2592">2592</a>. Dipnosophist. lib. Thrasilaus putavit omnes naves in Pireum portum appellantes suas esse.</div> + +<div class="note"><a name="note2593">2593</a>. De hist. Med. mirab. lib. 2. cap. 1.</div> + +<div class="note"><a name="note2594">2594</a>. Genibus flexis loqui cum illo voluit, et adstare jam tum putavit, &c.</div> + +<div class="note"><a name="note2595">2595</a>. Gordonius, quod sit propheta, et inflatus a spiritu sancto.</div> + +<div class="note"><a name="note2596">2596</a>. Qui forensibus causis insudat, nil nisi arresta cogitat, et supplices libellos, alius non nisi versus facit. P. Forestus.</div> + +<div class="note"><a name="note2597">2597</a>. Gordonius.</div> + +<div class="note"><a name="note2598">2598</a>. Verbo non exprimunt, nec opere, sed alta mente recondunt, et sunt viri prudentissimi, quos ego saepe novi, cum multi sint sine timore, ut qui se reges et mortuis putant, plura signa quidam habent, pauciora, majora, minora.</div> + +<div class="note"><a name="note2599">2599</a>. Trallianus, lib. 1. 16. alii intervalla quaedam habent, ut etiam consueta administrent, alii in continuo delirio sunt, &c.</div> + +<div class="note"><a name="note2600">2600</a>. Prac. mag. Vera tantum et autumno.</div> + +<div class="note"><a name="note2601">2601</a>. Lib. de humeribus.</div> + +<div class="note"><a name="note2602">2602</a>. Guianerius.</div> + +<div class="note"><a name="note2603">2603</a>. De mentis alienat. cap. 3.</div> + +<div class="note"><a name="note2604">2604</a>. Levinus Lemnius, Jason Pratensis, blanda ab initio.</div> + +<div class="note"><a name="note2605">2605</a>. “A most agreeable mental delusion.”</div> + +<div class="note"><a name="note2606">2606</a>. Hor.</div> + +<div class="note"><a name="note2607">2607</a>. Facilis descensus averni.</div> + +<div class="note"><a name="note2608">2608</a>. Virg.</div> + +<div class="note"><a name="note2609">2609</a>. Corpus cadaverosum. Psa. lxvii. cariosa est facies mea prae aegritudine animae.</div> + +<div class="note"><a name="note2610">2610</a>. Lib. 9. ad Ahnansorem.</div> + +<div class="note"><a name="note2611">2611</a>. Practica majore.</div> + +<div class="note"><a name="note2612">2612</a>. Quum ore loquitur quae corde concepit, quum subito de una re ad aliud transit, neque rationem de aliquo reddit, tunc est in medio, at quum incipit operari quae loquitur, in summo gradu est.</div> + +<div class="note"><a name="note2613">2613</a>. Cap. 19. Partic. 2. Loquitur secum et ad alios, ac si vere praesentes. Aug. cap. 11. li. de cura pro mortuis gerenda. Rhasis.</div> + +<div class="note"><a name="note2614">2614</a>. Quum res ad hoc devenit, ut ea quae cogitare caeperit, ore promat, atque acta permisceat, tum perfecta melancholia est.</div> + +<div class="note"><a name="note2615">2615</a>. Melancholicus se videre et audire putat daemones. Lavater de spectris, part. 3. cap. 2.</div> + +<div class="note"><a name="note2616">2616</a>. Wierus, lib. 3. cap. 31.</div> + +<div class="note"><a name="note2617">2617</a>. Michael a musian.</div> + +<div class="note"><a name="note2618">2618</a>. Malleo malef.</div> + +<div class="note"><a name="note2619">2619</a>. Lib. de atra bile.</div> + +<div class="note"><a name="note2620">2620</a>. Part. 1. Subs. 2, Memb. 2.</div> + +<div class="note"><a name="note2621">2621</a>. De delirio, melancholia et mania.</div> + +<div class="note"><a name="note2622">2622</a>. Nicholas Piso. Si signa circa ventriculum non apparent nec sanguis male affectus, et adsunt timor et maestitia, cerebrum ipsum existimandum est, &c.</div> + +<div class="note"><a name="note2623">2623</a>. Tract. de mel. cap. 13, &c. Ex intemperie spirituum, et cerebri motu, tenebrositate.</div> + +<div class="note"><a name="note2624">2624</a>. Facie sunt rubente et livescente, quibus etiam aliquando adsunt pustulae.</div> + +<div class="note"><a name="note2625">2625</a>. Jo. Pantheon. cap. de Mel. Si cerebrum primario afficiatur adsunt capitis gravitas, fixi oculi, &c.</div> + +<div class="note"><a name="note2626">2626</a>. Laurent. cap. 5. si a cerebro ex siccitate, tum capitis erit levitas, sitis, vigilia, paucitas superfluitatum in oculis et naribus.</div> + +<div class="note"><a name="note2627">2627</a>. Si nulla digna laesio, ventriculo, quoniam in hac melancholia capitis, exigua nonnunquam ventriculi pathemata coeunt, duo enim haec membra sibi invicem affectionem transmittunt.</div> + +<div class="note"><a name="note2628">2628</a>. Postrema magis flatuosa.</div> + +<div class="note"><a name="note2629">2629</a>. Si minus molestiae circa ventriculum aut ventrem, in iis cerebrum primario afficitur, et curare oportet hunc affectum, per cibos flatus exortes, et bonae concoctionis, &c. raro cerebrum afficitur sine ventriculo.</div> + +<div class="note"><a name="note2630">2630</a>. Sanguinem adurit caput calidius, et inde fumi melancholici adusti, animum exagitant.</div> + +<div class="note"><a name="note2631">2631</a>. Lib. de loc. affect. cap. 6.</div> + +<div class="note"><a name="note2632">2632</a>. Cap. 6.</div> + +<div class="note"><a name="note2633">2633</a>. Hildesheim spicel. 1. de mel. In Hypochondriaca melancholia adeo ambigua sunt symptomata, ut etiam exercitatissimi medici de loco affecto statuere non possint.</div> + +<div class="note"><a name="note2634">2634</a>. Medici de loco affecto nequeunt statuere.</div> + +<div class="note"><a name="note2635">2635</a>. Tract. posthumo de mel. Patavii edit. 1620. per Bozettum Bibliop. cap. 2.</div> + +<div class="note"><a name="note2636">2636</a>. Acidi ructus, cruditates, aestus in praecordiis, flatus, interdum ventriculi dolores vehementes, sumptoque cibo concoctu difficili, sputum humidum idque multum sequetur, &c. Hip. lib. de mel. Galenus, Melanelius e Ruffo et Aetio, Altomarus, Piso, Montaltus, Bruel, Wecker, &c.</div> + +<div class="note"><a name="note2637">2637</a>. Circa praecordia de assidua in flatione queruntur, et cum sudore totius corporis importuno, frigidos articulos saepe patiuntur, indigestione laborant, ructus suos insuaves perhorrescunt, viscerum dolores habent.</div> + +<div class="note"><a name="note2638">2638</a>. Montaltus, c. 13. Wecker, Fuchsius c. 13. Altomarus c. 7. Laurentius c. 73. Bruel, Gordon.</div> + +<div class="note"><a name="note2639">2639</a>. Pract. major: dolor in eo et ventositas, nausea.</div> + +<div class="note"><a name="note2640">2640</a>. Ut atra densaque nubes soli effusa, radios et lumen ejus intercipit et offuscat; sic, etc.</div> + +<div class="note"><a name="note2641">2641</a>. Ut fumus e camino.</div> + +<div class="note"><a name="note2642">2642</a>. Hypochondriaci maxime affectant coire, et multiplicatur coitus in ipsis, eo quod ventositates multiplicantur in hypochondriis, et coitus saepe allevat has ventositates.</div> + +<div class="note"><a name="note2643">2643</a>. Cont. lib. 1. tract. 9.</div> + +<div class="note"><a name="note2644">2644</a>. Wecker, Melancholicus succus toto corpore redundans.</div> + +<div class="note"><a name="note2645">2645</a>. Splen natura imbecilior. Montaltus cap. 22.</div> + +<div class="note"><a name="note2646">2646</a>. Lib. 1. cap. 16. Interrogare convenit, an aliqua evacuationis retentio obvenerit, viri in haemmorrhoid, mulierum menstruis, et vide faciem similiter an sit rubicunda.</div> + +<div class="note"><a name="note2647">2647</a>. Naturales nigri acquisiti a toto corpore, saepe rubicundi.</div> + +<div class="note"><a name="note2648">2648</a>. Montaltus cap. 22. Piso. Ex colore sanguinis si minuas venam, si fluat niger, &c.</div> + +<div class="note"><a name="note2649">2649</a>. Apul. lib. 1. semper obviae species mortuorum quicquid umbrarum est uspiam, quicquid lemurum et larvarum oculis suis aggerunt, sibi fingunt omnia noctium occursacula, omnia busforum formidamina, omnia sepulchrorum terriculamenta.</div> + +<div class="note"><a name="note2650">2650</a>. Differt enim ab ea quae viris et reliquis feminis communiter contingit, propriam habens causam.</div> + +<div class="note"><a name="note2651">2651</a>. Ex menstrui sanguinis tetra ad cor et cerebrum exhalatione, vitiatum semen mentem perturbat, &c. non per essentiam, sed per consensum. Animus moerens et anxius inde malum trahit, et spiritus cerebrum obfuscantur, quae cuncta augentur, &c.</div> + +<div class="note"><a name="note2652">2652</a>. Cum tacito delirio ac dolore alicujus partis internae, dorsi, hypochondrii, cordis regionem et universam mammam interdum occupantis, &c. Cutis aliquando squalida, aspera, rugosa, praecipue cubitis, genibus, et digitorum articulis, praecordia ingenti saepe torrore aestuant et pulsant, cumque vapor excitatus sursum evolat, cor palpitat aut premitur, animus deficit, &c.</div> + +<div class="note"><a name="note2653">2653</a>. Animi dejectio, perversa rerum existimatio, praeposterum judicium. Fastidiosae, languentes, taediosae, consilii inopes, lachrymosae, timentes, moestae, cum summa rerum meliorum desperatione, nulla re delectantur, solitudinem amant, &c.</div> + +<div class="note"><a name="note2654">2654</a>. Nolunt aperire molestiam quam patiuntur, sed conqueruntur tamen de capite, corde, mammis, &c. In puteos fere maniaci prosilire, ac strangulari cupiunt, nulla orationis suavitate ad spem salutis recuperandam erigi, &c. Familiares non curant, non loquuntur, non respondent, &c. et haec graviora, si, &c.</div> + +<div class="note"><a name="note2655">2655</a>. Clisteres et Helleborismum Mathioli summe laudat.</div> + +<div class="note"><a name="note2656">2656</a>. Examen conc. Trident. de coelibatu sacerd.</div> + +<div class="note"><a name="note2657">2657</a>. Cap. de Satyr. et Priapis.</div> + +<div class="note"><a name="note2658">2658</a>. Part. 3. sect. 2. Memb. 5. Sub. 5.</div> + +<div class="note"><a name="note2659">2659</a>. “Lest you may imagine that I patronise that widow or this virgin, I shall not add another word.”</div> + +<div class="note"><a name="note2660">2660</a>. Vapores crassi et nigri, a ventriculo in cerebrum exhalant. Fel. Platerus.</div> + +<div class="note"><a name="note2661">2661</a>. Calidi hilares, frigidi indispositi ad laetitiam, et ideo solitarii, taciturni, non ob tenebras internas, ut medici volunt, sed ob frigus: multi melancholici nocte ambulant intrepidi.</div> + +<div class="note"><a name="note2662">2662</a>. Vapores melancholici, spiritibus misti, tenebrarum causse sunt, cap. 1.</div> + +<div class="note"><a name="note2663">2663</a>. Intemperies facit succum nigrum, nigrities, obscurat spiritum, obscuratio spiritus facit metum et tristiam.</div> + +<div class="note"><a name="note2664">2664</a>. Ut nubecula Solern offuscat. Constantinus lib. de melanch.</div> + +<div class="note"><a name="note2665">2665</a>. Altomarus c. 7. Causam timoris circumfert aler humor passionis materia, et atri spiritus perpetuam animae domicilio offundunt noctem.</div> + +<div class="note"><a name="note2666">2666</a>. Pone exemplum, quod quis potest ambulare super trahem quae est in via: sed si sit super aquam profundam, loco pontis, non ambulabit super eam, eo quod imaginetur in animo et timet vehementer, forma cadendi impressa, cui obediunt membra omnia, et facultates reliquae.</div> + +<div class="note"><a name="note2667">2667</a>. Lib. 2. de intellectione. Susoiciosi ob timorem et obliquum discursum, et semper inde putant sibi fieri insidias. Lauren. 5.</div> + +<div class="note"><a name="note2668">2668</a>. Tract. de mel. cap. 7. Ex dilatione, contractione, confusione, tenebrositate spirituum, calida, frigida intemperie, &c.</div> + +<div class="note"><a name="note2669">2669</a>. Illud inquisitione dignum, cur tam falsa recipiant, habere se cornua, esse mortuos, nasutos, esse aves, &c.</div> + +<div class="note"><a name="note2670">2670</a>. 1. Dispositio corporis. 2. Occasio Imaginationis.</div> + +<div class="note"><a name="note2671">2671</a>. In pro. li. de coelo. Vehemens et assidua cogitatio rei erga quam afficitur, spiritus in cerebrum evocat.</div> + +<div class="note"><a name="note2672">2672</a>. Melancholici ingeniosi omnes, summi viri in artibus et disciplinis, sive circum imperatoriam aut reip. disciplinam omnes fere melancholici, Aristoteles.</div> + +<div class="note"><a name="note2673">2673</a>. Adeo miscentur, ut sit duplum sanguinis ad reliqua duo.</div> + +<div class="note"><a name="note2674">2674</a>. Lib. 2. de intellectione. Pingui sunt Minerva phlegmatici: sanguinei amabiles, grati, hilares, at non ingeniosi; cholerici celerna motu, et ob id contemplationis impatientes: Melancholici solum excellentes, &c.</div> + +<div class="note"><a name="note2675">2675</a>. Trepidantium vox tremula, quia cor quatitur.</div> + +<div class="note"><a name="note2676">2676</a>. Ob ariditatem quae reddit nervos linguae torpidos.</div> + +<div class="note"><a name="note2677">2677</a>. Incontinentia linguae ex copia flatuum, et velocitate imaginationis.</div> + +<div class="note"><a name="note2678">2678</a>. Calvities ob ficcitatis excessum.</div> + +<div class="note"><a name="note2679">2679</a>. Aetius.</div> + +<div class="note"><a name="note2680">2680</a>. Lauren. c. 13.</div> + +<div class="note"><a name="note2681">2681</a>. Tetrab. 2. ser. 2. cap. 10.</div> + +<div class="note"><a name="note2682">2682</a>. Ant. Lodovicus prob. lib. 1. sect. 5. de atrabilariis.</div> + +<div class="note"><a name="note2683">2683</a>. Subrusticus pudor vitiosus pudor.</div> + +<div class="note"><a name="note2684">2684</a>. Ob ignominiam aut turpedinem facti, &c.</div> + +<div class="note"><a name="note2685">2685</a>. De symp. et Antip. cap. 12. laborat facies ob praesentiam ejus qui defectum nostrum videt, et natura quasi opem latura calorem illuc mittit, calor sanguinem trahit, undo rubor, audaces non rubent, &c.</div> + +<div class="note"><a name="note2686">2686</a>. Ob gaudium et voluptatem foras exit sanguis, aut ob melioris reverentiam, aut ob subitum occursum, aut si quid incautius exciderit.</div> + +<div class="note"><a name="note2687">2687</a>. Com. in Arist. de anima. Coeci ut plurimum impudentes, nox facit impudentes.</div> + +<div class="note"><a name="note2688">2688</a>. Alexander Aphrodisiensis makes all bashfulness a virtue, eamque se refert in seipso experiri solitum, etsi esset admodum sanex.</div> + +<div class="note"><a name="note2689">2689</a>. Saepe post cibum apti ad ruborem, ex potu vini ex timore saepe, et ab hepate calido, cerebro calido, &c.</div> + +<div class="note"><a name="note2690">2690</a>. Com. in Arist. de anima, tam a vi et inexperientia quam a vitio.</div> + +<div class="note"><a name="note2691">2691</a>. De oratore, quid ipse risus, quo pacto concitatur, ubi sit, &c.</div> + +<div class="note"><a name="note2692">2692</a>. Diaphragma titillant, quia transversum et nervosum, quia titillatione moto sensu atque arteriis distentis, spiritus inde latera, venas, os, oculos occupant.</div> + +<div class="note"><a name="note2693">2693</a>. Ex calefactione humidi cerebri: nam ex sicco lachrymae non fluunt.</div> + +<div class="note"><a name="note2694">2694</a>. Res mirandas imaginantur: et putant se videre quae nec vident, nec audiunt.</div> + +<div class="note"><a name="note2695">2695</a>. Laet. lib. 13. cap. 2. descript. Indiae Occident.</div> + +<div class="note"><a name="note2696">2696</a>. Lib. 1. ca. 17. cap. de mel.</div> + +<div class="note"><a name="note2697">2697</a>. Insani, et qui morti vicini sunt, res quas extra se videre putant, intra oculos habent.</div> + +<div class="note"><a name="note2698">2698</a>. Cap. 10. de Spirit apparitione.</div> + +<div class="note"><a name="note2699">2699</a>. De occult. Nat. mirac.</div> + +<div class="note"><a name="note2700">2700</a>. “O mother! I beseech you not to persecute me with those horrible-looking furies. See! see! they attack, they assault me!”</div> + +<div class="note"><a name="note2701">2701</a>. “Peace! peace! unhappy being, for you do not see what you think you see.”</div> + +<div class="note"><a name="note2702">2702</a>. Seneca. Quod metuunt nimis, nunquam amoveri posse, nec tolli putant.</div> + +<div class="note"><a name="note2703">2703</a>. Sanguis upupoe cum melle compositus et centaurea, &c. Albertus.</div> + +<div class="note"><a name="note2704">2704</a>. Lib. 1. occult. philos. Imperiti homines daemonum et umbrarum imagines videre se putant, quum nihil sint aliud, quam simulachra animae expertia.</div> + +<div class="note"><a name="note2705">2705</a>. Pythonissae vocum varietatem in ventre et gutture fingentes formant voces humanas a longe vel prope, prout volunt, ac si spiritus cum homine loqueretur, et sonos brutorum fingunt, &c.</div> + +<div class="note"><a name="note2706">2706</a>. Gloucester cathedral.</div> + +<div class="note"><a name="note2707">2707</a>. Tam clare et articulate audies repetitum, ut perfectior sit Echo quam ipse dixeris.</div> + +<div class="note"><a name="note2708">2708</a>. Blowing of bellows, and knocking of hammers, if they apply their ear to the cliff.</div> + +<div class="note"><a name="note2709">2709</a>. Memb. 1. Sub. 3. of this partition, cap. 16, in 9. Rhasis.</div> + +<div class="note"><a name="note2710">2710</a>. Signa daemonis nulla sunt nisi quod loquantur ea quae ante nesciebant, ut Teutonicum aut aliud Idioma, &c.</div> + +<div class="note"><a name="note2711">2711</a>. Cap 12. tract. de mel.</div> + +<div class="note"><a name="note2712">2712</a>. Tract. 15. c. 4.</div> + +<div class="note"><a name="note2713">2713</a>. Cap 9.</div> + +<div class="note"><a name="note2714">2714</a>. Mira vis concitat humores, ardorque vehemens mentem exagitat, quum, &c.</div> + +<div class="note"><a name="note2715">2715</a>. Praefat. Iamblici mysteriis.</div> + +<div class="note"><a name="note2716">2716</a>. Si melancholicis haemorroides supervenerint varices, vel ut quibusdam placet, aqua inter cutem, solvilur malum.</div> + +<div class="note"><a name="note2717">2717</a>. Cap. 10. de quartana.</div> + +<div class="note"><a name="note2718">2718</a>. Cum sanguis exit per superficiem et residet melancholia per scabiem, morpheam nigram, vel expurgatur per inferiores partes, vel urinam, &c., non erit, &c. spen magnificatur et varices apparent.</div> + +<div class="note"><a name="note2719">2719</a>. Quia jam conversa in naturam.</div> + +<div class="note"><a name="note2720">2720</a>. In quocunque sit a quacunque causa Hypocon. praesertim, semper est longa, morosa, nec facile curari potest.</div> + +<div class="note"><a name="note2721">2721</a>. Regina morborum et inexorabilis.</div> + +<div class="note"><a name="note2722">2722</a>. Omne delirium quod oritur a paucitate cerebri incurabile, Hildesheim, spicel. 2. de mania.</div> + +<div class="note"><a name="note2723">2723</a>. Si sola imaginatio laedatur, et non ratio.</div> + +<div class="note"><a name="note2724">2724</a>. Mala a sanguine fervente, deterior a bile assata, pessima ab atra bile putrefacta.</div> + +<div class="note"><a name="note2725">2725</a>. Difficilior cura ejus quae fit vitio corporis totius et cerebri.</div> + +<div class="note"><a name="note2726">2726</a>. Difficilis curatu in viris, multo difficilio in faeminis.</div> + +<div class="note"><a name="note2727">2727</a>. Ad interitum plerumque homines comitatur, licet medici levent plerumque, tamen non tollunt unquam, sed recidet acerbior quam antea minima occasione, aut errore.</div> + +<div class="note"><a name="note2728">2728</a>. Periculum est ne degenereret in Epilepsiam, Apoplexiam, Convulsionem, caecitatem.</div> + +<div class="note"><a name="note2729">2729</a>. Montal. c. 25. Laurentius. Nic. Piso.</div> + +<div class="note"><a name="note2730">2730</a>. Her. de Soxonia, Aristotle, Capivaccius.</div> + +<div class="note"><a name="note2731">2731</a>. Favent. Humor frigidus sola delirii causa, furoris vero humor calidus.</div> + +<div class="note"><a name="note2732">2732</a>. Heurnius calls madness sobolem malancholiae.</div> + +<div class="note"><a name="note2733">2733</a>. Alesander l. 1. c. 18.</div> + +<div class="note"><a name="note2734">2734</a>. Lib. 1. part. 2. c. 11.</div> + +<div class="note"><a name="note2735">2735</a>. Montalt. c. 15. Raro mors aut nunquam, nisi sibi ipsis inferant.</div> + +<div class="note"><a name="note2736">2736</a>. Lib. de Insan. Fabio Calico Interprete.</div> + +<div class="note"><a name="note2737">2737</a>. Nonulli violentas manus sibi inferunt.</div> + +<div class="note"><a name="note2738">2738</a>. Lucret. l. 3.</div> + +<div class="note"><a name="note2739">2739</a>. Lib. 2. de intell. saepe mortem sibi consciscunt ob timorem et tristitiam taedeio vitae affecti ob furorem et desperationem. Est enim infera, &c. Ergo sic perpetuo afflictati vitam oderunt, se praecipitant, his malis carituri aut interficiunt se, aut tale quid committunt.</div> + +<div class="note"><a name="note2740">2740</a>. Psal. cvii. 10.</div> + +<div class="note"><a name="note2741">2741</a>. Job xxxiii.</div> + +<div class="note"><a name="note2742">2742</a>. Job. vi. 8.</div> + +<div class="note"><a name="note2743">2743</a>. Vi doloris et tristitiae ad insaniam pene redactus.</div> + +<div class="note"><a name="note2744">2744</a>. Seneca.</div> + +<div class="note"><a name="note2745">2745</a>. In salutis suae desperatione proponunt sibi mortis desiderium, Oct. Horat l. 2. c. 5.</div> + +<div class="note"><a name="note2746">2746</a>. Lib. de insania. Sic sic juvat ire per umbras.</div> + +<div class="note"><a name="note2747">2747</a>. Cap. 3. de mentis alienat. maesti degunt, dum tandem mortem quam timent, suspendio aut submersione, aut aliqua alia vi, ut multa tristia exempla vidimus.</div> + +<div class="note"><a name="note2748">2748</a>. Arculanus in 9. Rhasis, c. 16. cavendum ne ex alto se praecipitent aut alias laedant.</div> + +<div class="note"><a name="note2749">2749</a>. O omnium opinionibus incogitabile malum. Lucian. Mortesque mille, mille dum vivit neces gerit, peritque Hensius Austriaco.</div> + +<div class="note"><a name="note2750">2750</a>. Regina morborum cui famulantur omnes et obediunt. Cardan.</div> + +<div class="note"><a name="note2751">2751</a>. Eheu quis intus Scorpio, &c. Seneca Act. 4. Herc. O Et.</div> + +<div class="note"><a name="note2752">2752</a>. Silius Italicus.</div> + +<div class="note"><a name="note2753">2753</a>. Lib. 29.</div> + +<div class="note"><a name="note2754">2754</a>. Hic omnis imbonitas et insuavitas consistit, ut Tertulliani verbis utar, orat. ad. martyr.</div> + +<div class="note"><a name="note2755">2755</a>. Plautus.</div> + +<div class="note"><a name="note2756">2756</a>. Vit. Herculis.</div> + +<div class="note"><a name="note2757">2757</a>. Persius.</div> + +<div class="note"><a name="note2758">2758</a>. Quid est miserius in vita, quam velle mori? Seneca.</div> + +<div class="note"><a name="note2759">2759</a>. Tom. 2. Libello, an graviores passiones, &c.</div> + +<div class="note"><a name="note2760">2760</a>. Ter.</div> + +<div class="note"><a name="note2761">2761</a>. Patet exitus; si pugnare non vultis, licet fugere; quis vos tenet invitos? De provid. cap. 8.</div> + +<div class="note"><a name="note2762">2762</a>. Agamus Deo gratias, quod nemo invitus in vita teneri potest.</div> + +<div class="note"><a name="note2763">2763</a>. Epist. 26. Seneca et de sacra. 2. cap. 15. et Epist. 70. et 12.</div> + +<div class="note"><a name="note2764">2764</a>. Lib. 2. cap. 83. Terra mater nostri miserta.</div> + +<div class="note"><a name="note2765">2765</a>. Epist. 24. 71. 22.</div> + +<div class="note"><a name="note2766">2766</a>. Mac. 14. 42.</div> + +<div class="note"><a name="note2767">2767</a>. Vindicatio Apoc. lib.</div> + +<div class="note"><a name="note2768">2768</a>. “Finding that he would be destined to endure excruciating pain of the feet, and additional tortures, he abstained from food altogether.”</div> + +<div class="note"><a name="note2769">2769</a>. As amongst Turks and others.</div> + +<div class="note"><a name="note2770">2770</a>. Bohemus de moribus gent.</div> + +<div class="note"><a name="note2771">2771</a>. Aelian. lib. 4. cap. 1. omnes 70. annum egressos interficiunt.</div> + +<div class="note"><a name="note2772">2772</a>. Lib. 2. Praesertim quum tormentum ei vita sit, bona spe fretus, acerba vita velut a carcere se eximat, vel ab aliis eximi sua voluntate patiatur.</div> + +<div class="note"><a name="note2773">2773</a>. Nam quis amphoram exsiccans foecem exorberet (Seneca epist. 58.) quis in poenas et risum viveret? stulti est manere in vita cum sit miser.</div> + +<div class="note"><a name="note2774">2774</a>. Expedit. ad Sinas l. 1. c. 9. Vel bonorum desperatione, vel malorum perpessione fracti et fagitati, vel manus violentas sibi inferunt vel ut inimicis suis aegre faciant, &c.</div> + +<div class="note"><a name="note2775">2775</a>. “No one ever died in this way, who would not have died some time or other; but what does it signify how life itself may be ended, since he who comes to the end is not obliged to die a second time?”</div> + +<div class="note"><a name="note2776">2776</a>. So did Anthony, Galba, Vitellius, Otho, Aristotle himself, &c. Ajax in despair; Cleopatra to save her honour.</div> + +<div class="note"><a name="note2777">2777</a>. Incertius deligitur diu vivere quam in timore tot morborum semel moriendo, nullum deinceps formidare.</div> + +<div class="note"><a name="note2778">2778</a>. “And now when Ambrociotes was bidding farewell to the light of day, and about to cast himself into the Stygian pool, although he had not been guilty of any crime that merited death: but, perhaps, he had read that divine work of Plato upon Death.”</div> + +<div class="note"><a name="note2779">2779</a>. Curtius l. 16.</div> + +<div class="note"><a name="note2780">2780</a>. Laqueus praecisus, cont. 1. l. 5. quidam naufragio facto, amissis tribus liberis, et uxore, suspendit se; praecidit illi quidam ex praetereuntibus laqueum: A liberato reus fit maleficii. Seneca.</div> + +<div class="note"><a name="note2781">2781</a>. See Lipsius Manuduc. ad Stoicam philosophiam lib. 3. dissert. 22. D. Kings 14. Lect. on Jonas. D. Abbot's 6 Lect. on the same prophet.</div> + +<div class="note"><a name="note2782">2782</a>. Plautus.</div> + +<div class="note"><a name="note2783">2783</a>. Martial.</div> + +<div class="note"><a name="note2784">2784</a>. As to be buried out of Christian burial with a stake. Idem. Plato 9. de legibus, vult separatim sepeliri, qui sibi ipsis mortem consciscunt, &c. lose their goods, &c.</div> + +<div class="note"><a name="note2785">2785</a>. Navis destitutae nauclero, in terribilem aliquem scopulum impingit.</div> + +<div class="note"><a name="note2786">2786</a>. Observat.</div> + +<div class="note"><a name="note2787">2787</a>. Seneca tract. 1. 1. 8. c. 4. Lex Homicida in se insepultus abjiciatur contradicitur; Eo quod afferre sibi manus coactus sit assiduis malis: summam infelicitatem suam in hoc removit, quod existimabat licere misero mori.</div> + +<div class="note"><a name="note2788">2788</a>. Buchanan, Eleg. lib.</div> + +<div class="note"><a name="note2789">2789</a>. Consil. 234. pro Abbate Italo.</div> + +<div class="note"><a name="note2790">2790</a>. Consil. 23. aut curabitur, aut certe minus afficietur, si volet.</div> + +<div class="note"><a name="note2791">2791</a>. Vide Renatum Morey Animad. in scholam Salernit, c. 38. si ad 40. annos possent producere vitam, cur non ad centum? si ad centum, cur non ad mille?</div> + +<div class="note"><a name="note2792">2792</a>. Hist. Chinensum.</div> + +<div class="note"><a name="note2793">2793</a>. Alii dubitant an daemon possit morbus curare quos non fecit, alii negant, sed quotidiana experientia confirmat, magos magno multorum stupore morbos curare, singulas corporis parte citra impedimentum permeare, et mediis nobis ignotis curare.</div> + +<div class="note"><a name="note2794">2794</a>. Agentia cum patientibus conjugant.</div> + +<div class="note"><a name="note2795">2795</a>. Cap. 11. de Servat.</div> + +<div class="note"><a name="note2796">2796</a>. Haec alii rident, sed vereor ne dum nolumus esse creduli, vitium non efugiamus incredulitatis.</div> + +<div class="note"><a name="note2797">2797</a>. Refert Solomonem mentis morbos curasse, et daemones abegisse ipsos carminibus, quod et coram Vespasiano fecit Eleazar.</div> + +<div class="note"><a name="note2798">2798</a>. Spirituales morbi spiritualiter curari debent.</div> + +<div class="note"><a name="note2799">2799</a>. Sigillum ex auro peculiari ad Melancholiam, &c.</div> + +<div class="note"><a name="note2800">2800</a>. Lib. 1. de occult. Philos. nihil refert an Deus an diabolus, angeli an immundi spiritus aegro opem ferant, morbus curetur.</div> + +<div class="note"><a name="note2801">2801</a>. Magus minister et Vicarius Dei.</div> + +<div class="note"><a name="note2802">2802</a>. Utere forti imaginatione et experieris effectum, dicant in adversum quicquid volunt Theologi.</div> + +<div class="note"><a name="note2803">2803</a>. Idem Plinius contendit quosdam esse morbos qui incantationibus solum curentur.</div> + +<div class="note"><a name="note2804">2804</a>. Qui talibus credunt, aut ad eorum domos euntes, aut suis domibus introducunt, aut interrogant, sciant se fidem Christianam et baptismum praevaricasse, et Apostatas esse. Austin de superstit. observ. hoc pacto a Deo deficitur ad diabolum, P. Mart.</div> + +<div class="note"><a name="note2805">2805</a>. Mori praestat quam superstitiose sanari, Disquis. mag. l. 2. c. 2. sect. 1. quaest. 1. Tom. 3.</div> + +<div class="note"><a name="note2806">2806</a>. P. Lumbard.</div> + +<div class="note"><a name="note2807">2807</a>. Suffitus, gladiorum ictus, &c.</div> + +<div class="note"><a name="note2808">2808</a>. The Lord hath created medicines of the earth, and he that is wise will not abhor them, Ecclus. xxxviii. 4.</div> + +<div class="note"><a name="note2809">2809</a>. My son, fail not in thy sickness, but pray unto the Lord, and he will make thee whole, Ecclus. xxxviii. 9.</div> + +<div class="note"><a name="note2810">2810</a>. Huc omne principium, huc refer exitum. Hor. 3. carm. Od. 6.</div> + +<div class="note"><a name="note2811">2811</a>. Music and fine fare can do no good.</div> + +<div class="note"><a name="note2812">2812</a>. Hor. l. 1. ep. 2.</div> + +<div class="note"><a name="note2813">2813</a>. Sint Craesi et Crassi licet, non hos Pactolus aureas undas agens eripiet unquam e miseriis.</div> + +<div class="note"><a name="note2814">2814</a>. Scientia de Deo debet in medico infixa esse, Mesue Arabs. Sanat omnes languores Deus. For you shall pray to your Lord, that he would prosper that which is given for ease, and then use physic for the prolonging of life, Ecclus. xxxviii. 4.</div> + +<div class="note"><a name="note2815">2815</a>. 27 Omnes optant quandam in medicina felicitatem, sed hanc non est quod expectent, nisi deum vera fide invocent, atque regros similiter ad ardentem vocationem excitent.</div> + +<div class="note"><a name="note2816">2816</a>. 28 Lemnius e Gregor. exhor. ad vitam opt. instit. cap. 48. Quicquid meditaris aggredi aut perficere. Deum in consilium adhibeto.</div> + +<div class="note"><a name="note2817">2817</a>. Commentar. lib. 7. ob infelicem pugnam contristatus, in aegritudinem incidit, ita ut a medicis curari non posset.</div> + +<div class="note"><a name="note2818">2818</a>. In his animi malis princeps imprimis ad Deum precetur, et peccatis veniam exoret, inde ad medicinam, &c.</div> + +<div class="note"><a name="note2819">2819</a>. Greg. Tholoss. To. 2. l. 28. c. 7. Syntax. In vestibule templi Solomon, liber remediorum cujusque morbi fuit, quem revulsit Ezechias, quod populus neglecto Deo nec invocato, sanitatem inde peteret.</div> + +<div class="note"><a name="note2820">2820</a>. Livius l. 23. Strepunt aures clamoribus plorantium sociorum, saepius nos quam deorum invocantium opem.</div> + +<div class="note"><a name="note2821">2821</a>. Rulandus adjungit optimam orationem ad finem Empyricorum. Mercurialis consil. 25. ita concludit. Montanus passim, &c. et plures alii, &c.</div> + +<div class="note"><a name="note2822">2822</a>. Lipsius.</div> + +<div class="note"><a name="note2823">2823</a>. Cap. 26.</div> + +<div class="note"><a name="note2824">2824</a>. Lib. 2. cap. 7. de Deo Morbisque in genera descriptis deos reperimus.</div> + +<div class="note"><a name="note2825">2825</a>. Selden prolog. cap. 3. de diis Syris. Rofinus.</div> + +<div class="note"><a name="note2826">2826</a>. See Lilii Giraldi syntagma de diis, &c.</div> + +<div class="note"><a name="note2827">2827</a>. 12 Cal. Januarii ferias celebrant, ut angores et animi solicitudines propitiata depellat.</div> + +<div class="note"><a name="note2828">2828</a>. Hanc divae pennam consecravi, Lipsius.</div> + +<div class="note"><a name="note2829">2829</a>. Jodocus Sincerus itin. Galliae. 1617. Huc mente captos deducunt, et statis orationibus, sacrisque peractis, in illum lectum dormitum ponunt, &c.</div> + +<div class="note"><a name="note2830">2830</a>. In Gallia Narbonensi.</div> + +<div class="note"><a name="note2831">2831</a>. Lib. de orig. Festorum. Collo suspensa et pergameno inscripta, cum signo crucis, &c.</div> + +<div class="note"><a name="note2832">2832</a>. Em. Acosta com. rerum in Oriente gest. a societat. Jesu, Anno 1568. Epist. Gonsalvi Fernandis, Anno 1560. e Japonia.</div> + +<div class="note"><a name="note2833">2833</a>. Spicel. de morbis daemoniacis, sic a sacrificulis parati unguentis Magicis corpori illitis, ut stultae plebeculae persuadeant tales curari a Sancto Antonio.</div> + +<div class="note"><a name="note2834">2834</a>. Printed at London 4'to by J. Roberts. 1605.</div> + +<div class="note"><a name="note2835">2835</a>. Greg. lib. 8. Cujus fanum aegrotantium multitudine refertum, undiquaque et tabellis pendentibus, in quibus sanati languores erant inscripti.</div> + +<div class="note"><a name="note2836">2836</a>. “To offer the sailors' garments to the deity of the deep.”</div> + +<div class="note"><a name="note2837">2837</a>. Mali angeli sumpserunt olim nomen Jovis, Junonis, Apollinis, &c. quos Gentiles deos credebant, nunc S. Sebastiani, Barbarae, &c. nomen habent, et aliorum.</div> + +<div class="note"><a name="note2838">2838</a>. Part. 2, cap. 9. de spect. Veneri substituunt Virginem Mariam.</div> + +<div class="note"><a name="note2839">2839</a>. Ad haec ludibria Deus connivet frequentur, ubi relicto verbo Dei, ad Satanam curritur, quales hi sunt, qui aquam lustralem, crucem, &c. lubricae fidei hominibus offerunt.</div> + +<div class="note"><a name="note2840">2840</a>. Charior est ipsis homo quam sibi, Paul.</div> + +<div class="note"><a name="note2841">2841</a>. Bernard.</div> + +<div class="note"><a name="note2842">2842</a>. Austin.</div> + +<div class="note"><a name="note2843">2843</a>. Ecclus. xxxviii. In the sight of great men he shall be in admiration.</div> + +<div class="note"><a name="note2844">2844</a>. Tom. 4. Tract. 3. de morbis amentium, horum multi non nisi a Magis curandi et Astrologis, quoniam origo ejus a coelis petenda est.</div> + +<div class="note"><a name="note2845">2845</a>. Lib. de Podagra.</div> + +<div class="note"><a name="note2846">2846</a>. Sect. 5.</div> + +<div class="note"><a name="note2847">2847</a>. Langius. J. Caesar Claudinus consult.</div> + +<div class="note"><a name="note2848">2848</a>. Praedestinatum ad hunc curandum.</div> + +<div class="note"><a name="note2849">2849</a>. Helleborus curat, sed quod ab omni datus medico vanum est.</div> + +<div class="note"><a name="note2850">2850</a>. Antid. gen. lib. 3. cap. 2.</div> + +<div class="note"><a name="note2851">2851</a>. “The leech never releases the skin until he is filled with blood.”</div> + +<div class="note"><a name="note2852">2852</a>. Quod saepe evenit, lib. 3. cap. 2. cum non sit necessitas. Frustra fatigant remediis aegros, qui victus ratione curari possunt, Heurnius.</div> + +<div class="note"><a name="note2853">2853</a>. Modestus et sapiens medicus, nunquam properabit ad pharmacum, nisi cogente necessitate, 41 Aphor. prudens et pius medicus cibis prius medicinal, quam medicinis puris morbum expellere satagat.</div> + +<div class="note"><a name="note2854">2854</a>. Brev. 1. c. 18.</div> + +<div class="note"><a name="note2855">2855</a>. Similitudo saepe bonis modicis imponit.</div> + +<div class="note"><a name="note2856">2856</a>. Qui melancholicis praebent remedia non satis valida Longiores morbi imprimis solertiam medici postulant et fidelitatem, qui enim tumultuario hos tractant, vires absque ullo commodo laedunt et frangunt, &c.</div> + +<div class="note"><a name="note2857">2857</a>. Naturae remissionem dare oportet.</div> + +<div class="note"><a name="note2858">2858</a>. Plerique hoc morbo medicina nihil profecisse visi sunt, et sibi demissi invaluerunt.</div> + +<div class="note"><a name="note2859">2859</a>. Abderitani ep. Hippoc.</div> + +<div class="note"><a name="note2860">2860</a>. Quicquid auri apud nos est, libenter persolvemus, etiamsi tota urbs nostra aurum esset.</div> + +<div class="note"><a name="note2861">2861</a>. Seneca.</div> + +<div class="note"><a name="note2862">2862</a>. Per. 3. Sat.</div> + +<div class="note"><a name="note2863">2863</a>. De anima. Barbara tamen immanitate, et deploranda inscitia contemnunt praecepta sanitatis mortem et morbos ultro accersunt.</div> + +<div class="note"><a name="note2864">2864</a>. Consul. 173. e Scoltzio Melanch. Aegrorum hoc fere proprium est, ut graviora dicant esse symptomata, quam revera sunt.</div> + +<div class="note"><a name="note2865">2865</a>. Melancholici plerumque medicis sunt molesti, ut alia aliis adjungant.</div> + +<div class="note"><a name="note2866">2866</a>. Oportet infirmo imprimere salutem, utcunque promittere, etsi ipse desperet. Nullum medicamentum efficax, nisi medicus etiam fuerit fortis imaginationis.</div> + +<div class="note"><a name="note2867">2867</a>. De promise, doct. cap. 15. Quoniam sanitatis formam animi medici continent.</div> + +<div class="note"><a name="note2868">2868</a>. Spes et confidentia, plus valent quam medicina.</div> + +<div class="note"><a name="note2869">2869</a>. Felicior in medicina ob fidem Ethnicorum.</div> + +<div class="note"><a name="note2870">2870</a>. Aphoris. 89. Aeger qui plurimos consulit medicos, plerumque in errorem singulorum cadit.</div> + +<div class="note"><a name="note2871">2871</a>. Nihil ita sanitatem impedit, ac remediorum crebra mutatio, nec venit vulnus ad cicatricem in quo diversa medicamenta tentantur.</div> + +<div class="note"><a name="note2872">2872</a>. Melancholicorum proprium, quum ex eorum arbitrio non fit subita mutatio in melius, alterare medicos qui quidvis, &c.</div> + +<div class="note"><a name="note2873">2873</a>. Consil. 31. Dum ad varia se conferunt, nullo prosunt.</div> + +<div class="note"><a name="note2874">2874</a>. Imprimis hoc statuere oportet, requiri perseverantiam, et tolerantiam. Exiguo enim tempore nihil ex, &c.</div> + +<div class="note"><a name="note2875">2875</a>. Si curari vult, opus est pertinaci perseverantia, fideli obedientia, et patientis singulari, si taedet aut desperet, nullum habebit effectum.</div> + +<div class="note"><a name="note2876">2876</a>. Aegritudine amittunt patientiam, et inde morbi incurabiles.</div> + +<div class="note"><a name="note2877">2877</a>. Non ad mensem aut annum, sed opportet toto vitae curriculo curationi operam dare.</div> + +<div class="note"><a name="note2878">2878</a>. Camerarius emb. 55. cent. 2.</div> + +<div class="note"><a name="note2879">2879</a>. Praefat. de nar. med. In libellis quae vulgo versantur apud literatos, incautiores multa legunt, a quibus decipiuntur, eximia illis, sed portentosum hauriunt venenum.</div> + +<div class="note"><a name="note2880">2880</a>. Operari ex libris, absque cognitione et solerti ingenio, periculosum est. Unde monemur, quam insipidum scriptis auctoribus credere, quod hic suo didicit periculo.</div> + +<div class="note"><a name="note2881">2881</a>. Consil. 23. haec omnia si quo ordine decet, egerit, vel curabitur, vel certe minus afficietur.</div> + +<div class="note"><a name="note2882">2882</a>. Fuchsius cap. 2. lib. 1.</div> + +<div class="note"><a name="note2883">2883</a>. In pract. med. haec affectio nostris temporibus frequentissima, ergo maxime pertinet ad nos hujus curationem intelligere.</div> + +<div class="note"><a name="note2884">2884</a>. Si aliquis horum morborum, summus sanatur, sanantur omnes inferiores.</div> + +<div class="note"><a name="note2885">2885</a>. Instit. cap. 8. sect. 1. Victus nomine non tam cibus et potus, sed aer, exercitatio, somnus, vigilia, et reliquae res sex non-naturales contineritur.</div> + +<div class="note"><a name="note2886">2886</a>. Sufficit plerumque regimen rerum sex non-naturalium.</div> + +<div class="note"><a name="note2887">2887</a>. Et in his potissima sanitas consistit.</div> + +<div class="note"><a name="note2888">2888</a>. Nihil hic agendum sine exquisita vivendi ratione, &c.</div> + +<div class="note"><a name="note2889">2889</a>. Si recens malum sit ad pristinum habitum recuperandum, alia medela non est opus.</div> + +<div class="note"><a name="note2890">2890</a>. Consil. 99. lib. 2. si celsitudo tua, rectam victus rationem, &c.</div> + +<div class="note"><a name="note2891">2891</a>. Moneo Domine, ut sis prudens ad victum, sine quo caetera remedia frustra adhibentur.</div> + +<div class="note"><a name="note2892">2892</a>. Omnia remedia irrita et vana sine his. Novistis me plerosque ita laborantes, victu potius quam medicamentis curasse.</div> + +<div class="note"><a name="note2893">2893</a>. “When you are again lean, seek an exit through that hole by which lean you entered.”</div> + +<div class="note"><a name="note2894">2894</a>. l. de finibus Tarentinis et Siculis.</div> + +<div class="note"><a name="note2895">2895</a>. Modo non multum elongentur.</div> + +<div class="note"><a name="note2896">2896</a>. Lib. 1. de melan. cap. 7. Calidus et humidus cibus concoctu, facilis, flatus exortes, elixi non assi, neque sibi frixi sint.</div> + +<div class="note"><a name="note2897">2897</a>. Si interna tantum pulpa devoretur, non superficies torrida ab igne.</div> + +<div class="note"><a name="note2898">2898</a>. Bene nutrientes cibi, tenella aetas multum valet, carnes non virosae, nec pingues.</div> + +<div class="note"><a name="note2899">2899</a>. Hoedoper. peregr. Hierosol.</div> + +<div class="note"><a name="note2900">2900</a>. Inimica stomacho.</div> + +<div class="note"><a name="note2901">2901</a>. Not fried or buttered, but poached.</div> + +<div class="note"><a name="note2902">2902</a>. Consil. 16. Non improbatur butyrum et oleum, si tamen plus quam par sit, non profundatur: sacchari et mellis usus, utiliter ad ciborum condimenta comprobatur.</div> + +<div class="note"><a name="note2903">2903</a>. Mercurialis consil. 88. acerba omnia evitantur.</div> + +<div class="note"><a name="note2904">2904</a>. Ovid. Met. lib. 15. “Whoever has allayed his thirst with the water of the Clitorius, avoids wine, and abstemious delights in pure water only.”</div> + +<div class="note"><a name="note2905">2905</a>. Pregr. Hier.</div> + +<div class="note"><a name="note2906">2906</a>. The Dukes of Venice were then permitted to marry.</div> + +<div class="note"><a name="note2907">2907</a>. De Legibus.</div> + +<div class="note"><a name="note2908">2908</a>. Lib. 4. cap. 10. Magna urbis utilitas cum perennes fontes muris includuntur, quod si natura non praestat, effondiendi, &c.</div> + +<div class="note"><a name="note2909">2909</a>. Opera gigantum dicit aliquis.</div> + +<div class="note"><a name="note2910">2910</a>. De aquaeduct.</div> + +<div class="note"><a name="note2911">2911</a>. Curtius Fons a quadragesimo lapide in urbem opere arcuato perductus. Plin. 36. 15.</div> + +<div class="note"><a name="note2912">2912</a>. Quaeque domus Romae fistulas habebat et canales, &c.</div> + +<div class="note"><a name="note2913">2913</a>. Lib. 2. ca. 20. Jod. a Meggen. cap. 15. pereg. Hier. Bellonius.</div> + +<div class="note"><a name="note2914">2914</a>. Cypr. Echovius delit. Hisp. Aqua profluens inde in omnes fere domos ducitur, in puteis quoque aestivo tempore frigidissima conservatur.</div> + +<div class="note"><a name="note2915">2915</a>. Sir Hugh Middleton, Baronet.</div> + +<div class="note"><a name="note2916">2916</a>. De quaesitis med. cent. fol. 354.</div> + +<div class="note"><a name="note2917">2917</a>. De piscibus lib. habent omnes in lautitiis, modo non sint e caenoso loco.</div> + +<div class="note"><a name="note2918">2918</a>. De pisc. c. 2. l. 7. Plurimum praestat ad utilitatem et jucunditatem. Idem Trallianus lib. 1. c. 16. pisces petrosi, et molles carne.</div> + +<div class="note"><a name="note2919">2919</a>. Etsi omnes putredini sunt obnoxii, ubi secundis mensis, incepto jam priore, devorentur, commodi succi prosunt, qui dulcedine sunt praediti. Ut dulcia cerasa, poma, &c.</div> + +<div class="note"><a name="note2920">2920</a>. Lib. 2. cap. 1.</div> + +<div class="note"><a name="note2921">2921</a>. Montanus consil. 24.</div> + +<div class="note"><a name="note2922">2922</a>. Pyra quae grato sunt sapore, cocta mala, poma tosta, et saccliaro, vel anisi semine conspersa, utiliter statim a prandio vel a caena sumi possunt, eo quod ventriculum roborent et vapores caput petentes reprimant. Mont.</div> + +<div class="note"><a name="note2923">2923</a>. Punica mala aurantia commode permittuntur modo non sint austera et acida.</div> + +<div class="note"><a name="note2924">2924</a>. Olera omnia praeter boraginem, buglossum, intybum, feniculum, anisum, melissum vitari debent.</div> + +<div class="note"><a name="note2925">2925</a>. Mercurialis pract. Med.</div> + +<div class="note"><a name="note2926">2926</a>. Lib. 2. de com. Solus homo edit bibitque, &c.</div> + +<div class="note"><a name="note2927">2927</a>. Consil. 21. 18. si plus ingerata quam par est, et ventriculus tolerare posset, nocet, et cruditates generat &c.</div> + +<div class="note"><a name="note2928">2928</a>. Observat. lib. 1. Assuescat bis in die cibos, sumere, certa semper hora.</div> + +<div class="note"><a name="note2929">2929</a>. Ne plus ingerat cavendum quam ventriculus ferre potest, semperque surgat a mensa non satur.</div> + +<div class="note"><a name="note2930">2930</a>. Siquidem qui semimansum velociter ingerunt cibum, ventriculo laborem inferunt, et flatus maximos promovent, Crato.</div> + +<div class="note"><a name="note2931">2931</a>. Quidam maxime comedere nituntur, putantes ea ratione se vires refecturos; ignorantes, non ea quae ingerunt posse vires reficere, sed quae probe concoquunt.</div> + +<div class="note"><a name="note2932">2932</a>. Multa appetunt, pauca digerunt.</div> + +<div class="note"><a name="note2933">2933</a>. Saturnal. lib. 7. cap. 4.</div> + +<div class="note"><a name="note2934">2934</a>. Modicus et temperatus cibus et carni et animae utilis est.</div> + +<div class="note"><a name="note2935">2935</a>. Hygiasticon reg. 14. 16. unciae per diem sufficiant, computato pane, carne ovis, vel aliis obsoniis, et totidem vel paulo plures unciae protus.</div> + +<div class="note"><a name="note2936">2936</a>. Idem reg. 27. Plures in domibus suis brevi tempore pascentes extinguuntur, qui si triremibus vincti fuissent, aut gregario pane pasti, sani et incolumes in longam aetatem vitam prorogassent.</div> + +<div class="note"><a name="note2937">2937</a>. Nihil deterius quam diversa nutrientia simul adjungere, et comedendi tempus prorogare.</div> + +<div class="note"><a name="note2938">2938</a>. Lib. 1. hist.</div> + +<div class="note"><a name="note2939">2939</a>. Hor. ad lib. 5. ode ult.</div> + +<div class="note"><a name="note2940">2940</a>. Ciborum varietate et copia in eadem mensa nihil nocentius homini ad lutem, Fr. Valleriola, observ. l. 2. cap. 6.</div> + +<div class="note"><a name="note2941">2941</a>. Tul. orat. pro M. Marcel.</div> + +<div class="note"><a name="note2942">2942</a>. Nullus cibum sumere debet, nisi stomachus sit vacuus. Gordon, lib. med. l. 1. c. 11.</div> + +<div class="note"><a name="note2943">2943</a>. E multis eduliis unum elige, relictisque caeteris, ex eo comede.</div> + +<div class="note"><a name="note2944">2944</a>. L. de atra bile. Simplex sit cibus et non varius: quod licet dignitati tuae ob convivas difficile videatur, &c.</div> + +<div class="note"><a name="note2945">2945</a>. Celsitudo tua prandeat sola, absque apparatu aulico, contentus sit illustrissimus princeps duobus tantum ferculis, vinoque Rhenano solum in mensa utatur.</div> + +<div class="note"><a name="note2946">2946</a>. Semper intra satietatem a mensa recedat, uno ferculo, contentus.</div> + +<div class="note"><a name="note2947">2947</a>. Lib. de Hel. et Jejunio. Multo melius in terram vina fudisses.</div> + +<div class="note"><a name="note2948">2948</a>. Crato. Multum refert non ignorare qui cibi priores, &c. liquida precedant carnium jura, pisces, fructus, &c. Coena brevior sit prandio.</div> + +<div class="note"><a name="note2949">2949</a>. Tract. 6. contradict. 1. Lib. 1.</div> + +<div class="note"><a name="note2950">2950</a>. Super omnia quotidianum leporem habuit, et pomis indulsit.</div> + +<div class="note"><a name="note2951">2951</a>. Annal. 6. Ridere solebat eos, qui post 30. aetatis annum, ad cognoscenda corpori suo noxia vel utilia, alicujus consilii indigerent.</div> + +<div class="note"><a name="note2952">2952</a>. A Lessio edit. 1614.</div> + +<div class="note"><a name="note2953">2953</a>. Aegyptii olim omnes morbos curabant vomitu et jejunio. Bohemus lib. 1. cap. 5.</div> + +<div class="note"><a name="note2954">2954</a>. “He who lives medically lives miserably.”</div> + +<div class="note"><a name="note2955">2955</a>. Cat. Major: Melior conditio senis viventis ex praescripto artis medicae, quam adolescentis luxuriosi.</div> + +<div class="note"><a name="note2956">2956</a>. Debet per amaena exerceri, et loca viridia, excretis prius arte vel natura alvi excrementis.</div> + +<div class="note"><a name="note2957">2957</a>. Hildesheim spicel, 2. de met. Primum omnium operam dabis ut singulis diebus habeas beneficium ventris, semper cavendo ne alvus sit diutis astricta.</div> + +<div class="note"><a name="note2958">2958</a>. Si non sponte, clisteribus purgetar.</div> + +<div class="note"><a name="note2959">2959</a>. Balneorum usus dulcium, siquid aliud, ipsis opitulatur. Credo haec dici cum aliqua jactantia, inquit Montanus consil. 26.</div> + +<div class="note"><a name="note2960">2960</a>. In quibus jejunus diu sedeat eo tempore, ne sudorem excitent aut manifestum teporem, sed quadam refrigeratione humectent.</div> + +<div class="note"><a name="note2961">2961</a>. Aqua non sit calida, sed tepida, ne sudor sequatur.</div> + +<div class="note"><a name="note2962">2962</a>. Lotiones capitis ex lixivio, in quo herbas capitales coxerint.</div> + +<div class="note"><a name="note2963">2963</a>. Cap. 8. de mel.</div> + +<div class="note"><a name="note2964">2964</a>. Aut axungia pulli, Piso.</div> + +<div class="note"><a name="note2965">2965</a>. Thermae. Nympheae.</div> + +<div class="note"><a name="note2966">2966</a>. Sandes lib. 1. saith, that women go twice a week to the baths at least.</div> + +<div class="note"><a name="note2967">2967</a>. Epist. 3.</div> + +<div class="note"><a name="note2968">2968</a>. Nec alvum excernunt, quin aquam secum portent qua partes obscaenas lavent. Busbequius ep. 3. Leg. Turciae.</div> + +<div class="note"><a name="note2969">2969</a>. Hildesheim speciel. 2. de mel. Hypocon. si non adesset jecoris caliditas, Thermas laudarem, et si non nimia humoris exsiccatio esset metuenda.</div> + +<div class="note"><a name="note2970">2970</a>. Fol. 141.</div> + +<div class="note"><a name="note2971">2971</a>. Thermas Lucenses adeat, ibique aquas ejus per 15. dies potet, et calidarum aquarum stillicidiis tum caput tum ventriculum de more subjiciat.</div> + +<div class="note"><a name="note2972">2972</a>. In panth.</div> + +<div class="note"><a name="note2973">2973</a>. Aquae Porrectanae.</div> + +<div class="note"><a name="note2974">2974</a>. Aquae Aquariae.</div> + +<div class="note"><a name="note2975">2975</a>. Ad aquas Aponenses velut ad sacram anchoram confugiat.</div> + +<div class="note"><a name="note2976">2976</a>. Joh. Baubinus li. 3. c. 14. hist. admir. Fontis Bollenses in ducat. Wittemberg laudat aquas Bollenses ad melancholicos morbos, maerorem, fascinationem, aliaque animi pathemata.</div> + +<div class="note"><a name="note2977">2977</a>. Balnea Chalderina.</div> + +<div class="note"><a name="note2978">2978</a>. Hepar externe ungatur ne calefiat.</div> + +<div class="note"><a name="note2979">2979</a>. Nocent calidis et siccis, cholericis, et omnibus morbis ex cholera, hepatis, splenisque affectionibus.</div> + +<div class="note"><a name="note2980">2980</a>. Lib. de aqua. Qui breve hoc vitae curriculum cupiunt sani transigere, frigidis aquis saepe lavare debent, nulli aetati cum sit incongrua, calidis imprimis utilis.</div> + +<div class="note"><a name="note2981">2981</a>. Solvit Venus rationis vim impeditam, ingentes iras remittit, &c.</div> + +<div class="note"><a name="note2982">2982</a>. Multi comitiales, melancholici, insani, hujus usu solo sanati.</div> + +<div class="note"><a name="note2983">2983</a>. Si omittatur coitus, contristat, et plurimum gravat corpus et animum.</div> + +<div class="note"><a name="note2984">2984</a>. Nisi certo constet nimium semen aut sanguinem causam esse, aut amor praecesserit, aut, &c.</div> + +<div class="note"><a name="note2985">2985</a>. Athletis, Arthriticis, podagricis nocet, nec opportuna prodest, nisi fortibus et qui multo sanguine abundant. Idem Scaliger exerc. 269. Turcis ideo luctatoribus prohibitum.</div> + +<div class="note"><a name="note2986">2986</a>. De sanit tuend. lib. 1.</div> + +<div class="note"><a name="note2987">2987</a>. Lib. 1. ca. 7. exhaurit enim spiritus animumque debilitat.</div> + +<div class="note"><a name="note2988">2988</a>. Frigidis et siccis corporibus inimicissima.</div> + +<div class="note"><a name="note2989">2989</a>. Vesci intra satietatem, impigrum esse ad laborem, vitale semen conservare.</div> + +<div class="note"><a name="note2990">2990</a>. Nequitia est quae te non sinit esse senem.</div> + +<div class="note"><a name="note2991">2991</a>. Vide Montanum, Pet. Godefridum, Amorum lib. 2. cap. 6. curiosum de his, nam et numerum de finite Talimudistis, unicuique sciatis assignari suum tempus, &c.</div> + +<div class="note"><a name="note2992">2992</a>. Thespiadas genuit.</div> + +<div class="note"><a name="note2993">2993</a>. Vide Lampridium vit. ejus 4.</div> + +<div class="note"><a name="note2994">2994</a>. Et lassata viris, &c.</div> + +<div class="note"><a name="note2995">2995</a>. Vid. Mizald. cent. 8. 11. Lemnium lib. 2. cap. 16. Catullum ad Ipsiphilam, &c. Ovid. Eleg. lib. 3. et 6. &c. quod itinera una nocte confecissent, tot coronas ludicro deo puta Triphallo, Marsiae, Hermae, Priapo donarent, Cin. gemus tibi mentulam coronis, &c.</div> + +<div class="note"><a name="note2996">2996</a>. Pernobopcodid. Gasp. Barthii.</div> + +<div class="note"><a name="note2997">2997</a>. Nich. de Lynna, cited by Mercator in his map.</div> + +<div class="note"><a name="note2998">2998</a>. Mons Sloto. Some call it the highest hill in the world, next Teneriffe in the Canaries, Lat. 81.</div> + +<div class="note"><a name="note2999">2999</a>. Cap. 26. in his Treatise of Magnetic Bodies.</div> + +<div class="note"><a name="note3000">3000</a>. Lege lib. 1. cap. 23. et 24. de magnetica philosophia, et lib. 3. cap. 4.</div> + +<div class="note"><a name="note3001">3001</a>. 1612.</div> + +<div class="note"><a name="note3002">3002</a>. M. Brigs, his map, and Northwest Fox.</div> + +<div class="note"><a name="note3003">3003</a>. Lib. 2. ca. 64. de nob. civitat. Quinsay, et cap. 10. de Cambalu.</div> + +<div class="note"><a name="note3004">3004</a>. Lib. 4. exped. ad Sinas, ca. 3. et lib. 5. c. 18.</div> + +<div class="note"><a name="note3005">3005</a>. M. Polus in Asia Presb. Joh, meminit lib. 2. cap. 30.</div> + +<div class="note"><a name="note3006">3006</a>. Alluaresius et alii.</div> + +<div class="note"><a name="note3007">3007</a>. Lat. 10. Gr. Aust.</div> + +<div class="note"><a name="note3008">3008</a>. Ferdinando de Quir. Anno 1612.</div> + +<div class="note"><a name="note3009">3009</a>. Alarum pennae continent in longitudine 12. passus, elephantem in sublime tollere potest. Polus l. 3. c. 40.</div> + +<div class="note"><a name="note3010">3010</a>. Lib. 2. Descript. terrae sanctae.</div> + +<div class="note"><a name="note3011">3011</a>. Natur. quaest. lib. 4. cap. 2.</div> + +<div class="note"><a name="note3012">3012</a>. Lib. de reg. Congo.</div> + +<div class="note"><a name="note3013">3013</a>. Exercit. 47.</div> + +<div class="note"><a name="note3014">3014</a>. See M. Carpenter's Geography, lib. 2. cap. 6. et Bern. Telesius lib. de mari.</div> + +<div class="note"><a name="note3015">3015</a>. Exercit. 52. de maris motu causae investigandae: prima reciprocationis, secunda varietatis, tertia celeritatis, quarta cessationis, quinta privationis, sexta contrarietatis. Patritius saith 52 miles in height.</div> + +<div class="note"><a name="note3016">3016</a>. Lib. de explicatione locoram Mathem. Aristot.</div> + +<div class="note"><a name="note3017">3017</a>. Laet. lib. 17. cap. 18. descrip. occid. Ind.</div> + +<div class="note"><a name="note3018">3018</a>. Luge alii vocant.</div> + +<div class="note"><a name="note3019">3019</a>. Geor. Wernerus, Aquae lanta celeritate erumpunt et absorbentur, ut expedito equiti aditum intereludant.</div> + +<div class="note"><a name="note3020">3020</a>. Boissardus de Magis cap. de Pilapiis.</div> + +<div class="note"><a name="note3021">3021</a>. In campis Lovicen, solum visuntur in nive, et ubinam vere, aestate, autumno se occultant. Hermes Polit. l. 1. Jul. Bellius.</div> + +<div class="note"><a name="note3022">3022</a>. Statim ineunte vere sylvae strepunt eorum cantilenis. Muscovit. comment.</div> + +<div class="note"><a name="note3023">3023</a>. Immergunt se fluminibus, lacubusque per hyemem totam, &c.</div> + +<div class="note"><a name="note3024">3024</a>. Caeterasque volucres Pontum hyeme adveniente e nostris regionibus Europeis transvolantes.</div> + +<div class="note"><a name="note3025">3025</a>. Survey of Cornwall.</div> + +<div class="note"><a name="note3026">3026</a>. Porro ciconiae quonam a loco veniant, quo se conferant, incompertum adhuc, agmen venientium, descendentium, ut gruum venisse cernimus, nocturnis opinor temporibus. In patentibus Asiae campis certo die congregant se, eam quae novissime advenit lacerant, inde avolant. Cosmog. l. 4. c. 126.</div> + +<div class="note"><a name="note3027">3027</a>. Comment. Muscov.</div> + +<div class="note"><a name="note3028">3028</a>. Hist. Scot. l. 1.</div> + +<div class="note"><a name="note3029">3029</a>. Vertomannus l. 5. c. 16. mentioneth a tree that bears fruits to eat, wood to burn, bark to make ropes, wine and water to drink, oil and sugar, and leaves as tiles to cover houses, flowers, for clothes, &c.</div> + +<div class="note"><a name="note3030">3030</a>. Animal infectum Cusino, ut quis legere vel scribere possit sine alterius ope luminis.</div> + +<div class="note"><a name="note3031">3031</a>. Cosmog. lib. 1. cap. 435 et lib. 3. cap. 1. habent ollas a natura formatas e terra extractas, similes illis a figulis factis, coronas, pisces, aves, et omnes animantium species.</div> + +<div class="note"><a name="note3032">3032</a>. Ut solent hirundines et ranae prae frigoris magnitudine mori, et postea redeunte vere 24. Aprilis reviviscere.</div> + +<div class="note"><a name="note3033">3033</a>. Vid. Pererium in Gen. Cor. a Lapide, et alios.</div> + +<div class="note"><a name="note3034">3034</a>. In Necyotnantia Tom. 2.</div> + +<div class="note"><a name="note3035">3035</a>. Pracastorius lib. de simp. Georgius Merula lib. de mem. Julius Billius, &c.</div> + +<div class="note"><a name="note3036">3036</a>. Bimlerua, Ortelius, Brachiis centum subterra reperta est, in qua quadraginta octo cadavera inerant, Anchorae, &c.</div> + +<div class="note"><a name="note3037">3037</a>. Pisces et conchae in montibus reperiuntur.</div> + +<div class="note"><a name="note3038">3038</a>. Lib. de locis Mathemat. Aristot.</div> + +<div class="note"><a name="note3039">3039</a>. Or plain, as Patricius holds, which Austin, Lactamius, and some others, held of old as round as a trencher.</div> + +<div class="note"><a name="note3040">3040</a>. Li. de Zilphia et Pigmeia, they penetrate the earth as we do the air.</div> + +<div class="note"><a name="note3041">3041</a>. Lib. 2. c. II2.</div> + +<div class="note"><a name="note3042">3042</a>. Commentar. ad annum 1537. Quicquid dicunt, Philosophi, quaedam sunt Tartari ostia, et loca puniendis animis destinata, ut Hecla mons, &c. ubi mortuorum spiritus visuntur, &c. voluit Deus extare talia loca, ut discant mortales.</div> + +<div class="note"><a name="note3043">3043</a>. Ubi miserabiles ejulantium voces audiuntur, qui auditoribus horrorem incutiunt hand vulgarem, &c.</div> + +<div class="note"><a name="note3044">3044</a>. Ex sepulchris apparent mense Martio, et rursus sub terram se abscondunt, &c.</div> + +<div class="note"><a name="note3045">3045</a>. Descript. Graec. lib. 6. de Pelop.</div> + +<div class="note"><a name="note3046">3046</a>. Conclave Ignatii.</div> + +<div class="note"><a name="note3047">3047</a>. Melius dubitare de occultis, quam litigare de incertis, ubi flamina inferni, &c.</div> + +<div class="note"><a name="note3048">3048</a>. See Dr. Reynolds praelect. 55. in Apoc.</div> + +<div class="note"><a name="note3049">3049</a>. As they come from the sea, so they return to the sea again by secret passages, as in all likelihood the Caspian Sea vents itself into the Euxine or ocean.</div> + +<div class="note"><a name="note3050">3050</a>. Seneca quaest. lib. cap. 3, 4, 5, 6, 7, 8, 9, 10, 11, 12. de causis aquarum perpetuis.</div> + +<div class="note"><a name="note3051">3051</a>. In iis nec pullos hirundines excludunt, neque, &c.</div> + +<div class="note"><a name="note3052">3052</a>. Th. Ravennas lib. de vit. hom. praerog. ca. ult.</div> + +<div class="note"><a name="note3053">3053</a>. At Quito in Peru. Plus auri quam terrae foditur in aurifodinis.</div> + +<div class="note"><a name="note3054">3054</a>. Ad Caput bonae spei incolae sunt nigerrimi: Si sol causa, cur non Hispani et Italiaeque nigri, in eadem latitudine, aeque distantes ab Aequatore, hi ad Austrum, illi ad Boream? qui sub Presbytero Johan. habitant subfusci sunt, in Zeilan et Malabar nigri, aeque distantes ab Aequatore, eodemque coeli parallelo: sed hoc magis mirari quis possit, in tota America nusquam nigros inveniri, praeter paucos in loco Quareno illis dicto: quae hujus coloris causa efficiens, coelive an terrae qualitas, an soli proprietas, aut ipsorum hominum innata ratio, aut omnia? Ortelius in Africa Theat.</div> + +<div class="note"><a name="note3055">3055</a>. Regio quocunque anni tempore temperatissima. Ortel. Multas Galliae et Italiae Regiones, molli tepore, et benigna quadam temperie prorsus antecellit, Jovi.</div> + +<div class="note"><a name="note3056">3056</a>. Lat. 45. Danubii.</div> + +<div class="note"><a name="note3057">3057</a>. Quevira lat. 40.</div> + +<div class="note"><a name="note3058">3058</a>. In Sir Fra. Drake's voyage.</div> + +<div class="note"><a name="note3059">3059</a>. Lansius orat. contra Hungaros.</div> + +<div class="note"><a name="note3060">3060</a>. Lisbon lat. 38.</div> + +<div class="note"><a name="note3061">3061</a>. Danzig lat. 54.</div> + +<div class="note"><a name="note3062">3062</a>. De nat. novi orbis lib. 1. cap. 9. Suavissimus omnium locus, &c.</div> + +<div class="note"><a name="note3063">3063</a>. The same variety of weather Lod. Guicciardine observes betwixt Liege and Ajax not far distant, descript. Belg.</div> + +<div class="note"><a name="note3064">3064</a>. Magin. Quadus.</div> + +<div class="note"><a name="note3065">3065</a>. Hist. lib. 5.</div> + +<div class="note"><a name="note3066">3066</a>. Lib. 11. cap. 7.</div> + +<div class="note"><a name="note3067">3067</a>. Lib. 2. cap. 9. Cur. Potosi et Plata, urbes in tam tenui intervallo, utraque mont osa, &c.</div> + +<div class="note"><a name="note3068">3068</a>. Terra malos homines nunc educat atque pusillos.</div> + +<div class="note"><a name="note3069">3069</a>. Nav. l. 1. c. 5.</div> + +<div class="note"><a name="note3070">3070</a>. Strabo.</div> + +<div class="note"><a name="note3071">3071</a>. As under the equator in many parts, showers here at such a time, winds at such a time, the Brise they call it.</div> + +<div class="note"><a name="note3072">3072</a>. Ferd. Cortesius. lib. Novus orbis inscript.</div> + +<div class="note"><a name="note3073">3073</a>. Lapidatum est. Livie.</div> + +<div class="note"><a name="note3074">3074</a>. Cosmog. lib. 4. cap. 22. Hae tempestatibus decidunt e nubibus faeculentis, depascunturque more locustorum omnia virentia.</div> + +<div class="note"><a name="note3075">3075</a>. Hort. Genial. An a terra sursum rapiuntur a solo iterumque cum pluviis praecipitantur? &c.</div> + +<div class="note"><a name="note3076">3076</a>. Tam ominosus proventus in naturales causas referri vix potest.</div> + +<div class="note"><a name="note3077">3077</a>. Cosmog. c. 6.</div> + +<div class="note"><a name="note3078">3078</a>. Cardan saith vapours rise 288 miles from the earth, Eratosthenes 48 miles.</div> + +<div class="note"><a name="note3079">3079</a>. De Subtil. l. 2.</div> + +<div class="note"><a name="note3080">3080</a>. In progymnas.</div> + +<div class="note"><a name="note3081">3081</a>. Praefat. ad Euclid. Catop.</div> + +<div class="note"><a name="note3082">3082</a>. Manucodiatae, birds that live continually in the air, and are never seen on ground but dead: See Ulysses Alderovand. Ornithol. Scal. exerc. cap. 229.</div> + +<div class="note"><a name="note3083">3083</a>. Laet. descrip. Amer.</div> + +<div class="note"><a name="note3084">3084</a>. Epist. lib. 1 p. 83. Ex quibus constat nec diversa aeris et aetheris diaphana esse, nec refractiones aliunde quam a crasso aere causari—Non dura aut impervia, sed liquida, subtilis, motuique Planetarium facile cedens.</div> + +<div class="note"><a name="note3085">3085</a>. In Progymn. lib. 2. exempl. quinque.</div> + +<div class="note"><a name="note3086">3086</a>. In Theoria nova Met. caelestium 1578.</div> + +<div class="note"><a name="note3087">3087</a>. Epit. Astron. lib. 4.</div> + +<div class="note"><a name="note3088">3088</a>. Multa sane hinc consequuentur absurda, et si nihil aliud, tot Cometae in aethere animadversi, qui nullius orbus ductum comitantur, id ipsum sufficienter refellunt. Tycho astr. epist. page 107.</div> + +<div class="note"><a name="note3089">3089</a>. In Theoricis planetarum, three above the firmament, which all wise men reject.</div> + +<div class="note"><a name="note3090">3090</a>. Theor. nova coelest. Meteor.</div> + +<div class="note"><a name="note3091">3091</a>. Lib. de fabrica mundi.</div> + +<div class="note"><a name="note3092">3092</a>. Lib. de Cometis.</div> + +<div class="note"><a name="note3093">3093</a>. An sit crux et nubecula in coelis ad Polum Antarcticum, quod ex Corsalio refert Patritius.</div> + +<div class="note"><a name="note3094">3094</a>. Gilbertus Origanus.</div> + +<div class="note"><a name="note3095">3095</a>. See this discussed in Sir Walter Raleigh's history, in Zanch. ad Casman.</div> + +<div class="note"><a name="note3096">3096</a>. Vid. Fromundum de Meteoris, lib. 5. artic. 5. et Lansbergium.</div> + +<div class="note"><a name="note3097">3097</a>. Peculiari libello.</div> + +<div class="note"><a name="note3098">3098</a>. Comment. in mortum terrae Middlebergi 1630.</div> + +<div class="note"><a name="note3099">3099</a>. Peculiari libello.</div> + +<div class="note"><a name="note3100">3100</a>. See Mr. Carpenter's Geogr. cap. 4. lib. 1. Campanella et Origanus praef Ephemer. where Scripture places are answered.</div> + +<div class="note"><a name="note3101">3101</a>. De Magnete.</div> + +<div class="note"><a name="note3102">3102</a>. Comment, in 2 cap. sphaer. Jo. de Sacr. Bosc.</div> + +<div class="note"><a name="note3103">3103</a>. Dist. 3. gr. 1. a Polo.</div> + +<div class="note"><a name="note3104">3104</a>. Praef. Ephem.</div> + +<div class="note"><a name="note3105">3105</a>. Which may be full of planets, perhaps, to us unseen, as those about Jupiter, &c.</div> + +<div class="note"><a name="note3106">3106</a>. Luna circumterrestris Planeta quum sit, consentaneum est esse in Luna viventes creaturas, et singulis Planetarum globis sui serviunt circulatores, ex qua consideratione, de eorum incolis summa probabilitate concludimus, quod et Tychoni Braheo, e sola consideratione vastitatis eorum visum fuit. Kepl. dissert, cum nun. sid. f. 29.</div> + +<div class="note"><a name="note3107">3107</a>. Temperare non possum quin ex inventis tuis hoc moneam, veri non absimile, non tam in Luna, sed etiam in Jove, et veliquis Planetis incolas esse. Kepl. fo. 26. Si non sint accolae in Jovis globo, qui notent admirandam hanc varietatem oculis, cui bono quatuor illi Planetae Jovem circumcursitant?</div> + +<div class="note"><a name="note3108">3108</a>. Some of those above Jupiter I have seen myself by the help of a glass eight feet long.</div> + +<div class="note"><a name="note3109">3109</a>. Rerum Angl. l. 1. c. 27 de viridibus pueris.</div> + +<div class="note"><a name="note3110">3110</a>. Infiniti alii mundi vel ut Brunus, terrae huic nostrae similes.</div> + +<div class="note"><a name="note3111">3111</a>. Libro Cont. philos. cap. 29.</div> + +<div class="note"><a name="note3112">3112</a>. Kepler fol. 2. dissert. Quid impedit quin credamus ex his initiis, plures alios mundos detegendos, vel (ut Democrito placuit) infinitos?</div> + +<div class="note"><a name="note3113">3113</a>. Lege somnium Kepler: edit. 1635.</div> + +<div class="note"><a name="note3114">3114</a>. Quid igitur inquies, si sint in coelo plures globi, similes nostrae telluris, an cum illis certabimus, quis meliorem mundi plagam teneat? Si nobiliores illorum globi, nos non sumus creaturarum rationalium nobilissimi: quomodo igitur omnia propter hominem? quomodo nos domini operum Dei? Kepler, fol. 29.</div> + +<div class="note"><a name="note3115">3115</a>. Franckfort. quarto 1620. ibid. 40. 1622.</div> + +<div class="note"><a name="note3116">3116</a>. Praefat. in Comment, in Genesin. Modo suadent Theologos, summa ignoratione versari, veras scientias admittere nolle, et tyrannidem exercere, ut eos falsis dogmatibus, superstitionibus, et religione Catholica, detineant.</div> + +<div class="note"><a name="note3117">3117</a>. Theat. Biblico.</div> + +<div class="note"><a name="note3118">3118</a>. His argumentis plane satisfecisti, de maculas in Luna esse maria, de lucidas partes esse terram. Kepler. fol. 16.</div> + +<div class="note"><a name="note3119">3119</a>. Anno. 1616.</div> + +<div class="note"><a name="note3120">3120</a>. In Hypothes. de mundo. Edit. 1597.</div> + +<div class="note"><a name="note3121">3121</a>. Lugduni 1633.</div> + +<div class="note"><a name="note3122">3122</a>. “Whilst these blockheads avoid one fault, they fall into its opposite.”</div> + +<div class="note"><a name="note3123">3123</a>. Jo. Fabritius de maculis in sole. Witeb. 1611.</div> + +<div class="note"><a name="note3124">3124</a>. In Burboniis sideribus.</div> + +<div class="note"><a name="note3125">3125</a>. Lib. de Burboniis sid. Stellae sunt erraticae, quae propriis orbibus feruntur, non longe a Sole dissitis, sed juxta Solem.</div> + +<div class="note"><a name="note3126">3126</a>. Braccini fol. 1630. lib. 4. cap. 52, 55. 59. &c.</div> + +<div class="note"><a name="note3127">3127</a>. Lugdun. Bat. An. 1612.</div> + +<div class="note"><a name="note3128">3128</a>. Ne se subducant, et relicta statione decessum parent, ut curiositatis finem faciant.</div> + +<div class="note"><a name="note3129">3129</a>. Hercules tuam fidem Satyra Menip. edit. 1608.</div> + +<div class="note"><a name="note3130">3130</a>. “I shall now enter upon a bold and memorable exploit; one never before attempted in this age. I shall explain this night's transactions in the kingdom of the moon, a place where no one has yet arrived, save in his dreams.”</div> + +<div class="note"><a name="note3131">3131</a>. Sardi venales Satyr. Menip. An. 1612.</div> + +<div class="note"><a name="note3132">3132</a>. Puteani Comus sic incipit, or as Lipsius Satyre in a dream.</div> + +<div class="note"><a name="note3133">3133</a>. Tritemius. 1. de 7 secundis.</div> + +<div class="note"><a name="note3134">3134</a>. They have fetched Trajanus' soul out of hell, and canonise for saints whom they list.</div> + +<div class="note"><a name="note3135">3135</a>. In Minutius, sine delectu tempestates tangunt loca sacra et profana, bonorum et malorum fata, juxta, nullo ordine res fiunt, soluta legibus fortuna dominatur.</div> + +<div class="note"><a name="note3136">3136</a>. Vel malus vel impotens, qui peccatum permittit, &c. unde haec superstitio?</div> + +<div class="note"><a name="note3137">3137</a>. Quid fecit Deus ante mundum creatum? ubi vixit otiosus a suo subjecto, &c.</div> + +<div class="note"><a name="note3138">3138</a>. Lib. 3. recog. Pet. cap. 3. Peter answers by the simile of an eggshell, which is cunningly made, yet of necessity to be broken; so is the world, &c. that the excellent state of heaven might be made manifest.</div> + +<div class="note"><a name="note3139">3139</a>. Ut me pluma levat, sic grave mergit onus.</div> + +<div class="note"><a name="note3140">3140</a>. Exercit. 184.</div> + +<div class="note"><a name="note3141">3141</a>. Laet. descrip. occid. Indiae.</div> + +<div class="note"><a name="note3142">3142</a>. Daniel principio historiae.</div> + +<div class="note"><a name="note3143">3143</a>. Veniant ad me audituri quo esculento, quo item poculento uti debeant, et praeter alimentum ipsum, potumque ventos ipsos docebo, item aeris ambientis temperiem, insuper regiones quas eligere, quas vitare ex usu sit.</div> + +<div class="note"><a name="note3144">3144</a>. Leo Afer, Maginus, &c.</div> + +<div class="note"><a name="note3145">3145</a>. Lib. 1. Scot. hist.</div> + +<div class="note"><a name="note3146">3146</a>. Lib. 1. de rer. var.</div> + +<div class="note"><a name="note3147">3147</a>. Horat.</div> + +<div class="note"><a name="note3148">3148</a>. Maginus.</div> + +<div class="note"><a name="note3149">3149</a>. Haitonus de Tartaris.</div> + +<div class="note"><a name="note3150">3150</a>. Cyropaed li. 8. perpetuum inde ver.</div> + +<div class="note"><a name="note3151">3151</a>. The air so clear, it never breeds the plague.</div> + +<div class="note"><a name="note3152">3152</a>. Leander Albertus in Campania, e Plutarcho vita Luculli. Cum Cn. Pompeius, Marcus Cicero, multique nobiles viri L. Lucullum aestivo tempore convinessent, Pompeius inter coenam dum familiariter jocatus est, eam villam imprimis sibi sumptuosam, et elegantem videri, fenestris, porticibus, &c.</div> + +<div class="note"><a name="note3153">3153</a>. Godwin vita Jo. Voysye al. Harman.</div> + +<div class="note"><a name="note3154">3154</a>. Descript. Brit.</div> + +<div class="note"><a name="note3155">3155</a>. In Oxfordshire.</div> + +<div class="note"><a name="note3156">3156</a>. Leander Albertus.</div> + +<div class="note"><a name="note3157">3157</a>. Cap. 21. de vit. hom. prorog.</div> + +<div class="note"><a name="note3158">3158</a>. The possession of Robert Bradshaw, Esq.</div> + +<div class="note"><a name="note3159">3159</a>. Of George Purefey, Esq.</div> + +<div class="note"><a name="note3160">3160</a>. The possession of William Purefey, Esq.</div> + +<div class="note"><a name="note3161">3161</a>. The seat of Sir John Reppington, Kt.</div> + +<div class="note"><a name="note3162">3162</a>. Sir Henry Goodieres, lately deceased.</div> + +<div class="note"><a name="note3163">3163</a>. The dwelling-house of Hum. Adderley, Esq.</div> + +<div class="note"><a name="note3164">3164</a>. Sir John Harpar's, lately deceased.</div> + +<div class="note"><a name="note3165">3165</a>. Sir George Greselies, Kt.</div> + +<div class="note"><a name="note3166">3166</a>. Lib. 1. cap. 2.</div> + +<div class="note"><a name="note3167">3167</a>. The seat of G. Purefey, Esq.</div> + +<div class="note"><a name="note3168">3168</a>. For I am now incumbent of that rectory, presented thereto by my right honourable patron, the Lord Berkley.</div> + +<div class="note"><a name="note3169">3169</a>. Sir Francis Willoughby.</div> + +<div class="note"><a name="note3170">3170</a>. Montani et Maritimi salubriores, acclives, et ad Boream ream vergentes.</div> + +<div class="note"><a name="note3171">3171</a>. The dwelling of Sir To. Burdet, Knight, Baronet.</div> + +<div class="note"><a name="note3172">3172</a>. In his Survey of Cornwall, book 2.</div> + +<div class="note"><a name="note3173">3173</a>. Prope paludes stagna, et loca concava, vel ad Austrum, vel ad Occidentem inclinatae, domus sunt morbosae.</div> + +<div class="note"><a name="note3174">3174</a>. Oportet igitur ad sanitatem domus in altioribus aedificare, et ad speculationem.</div> + +<div class="note"><a name="note3175">3175</a>. By John Bancroft, Dr. of Divinity, my quondam tutor in Christ Church, Oxon, now the Right Reverend Lord Bishop Oxon, who built this house for himself and his successors.</div> + +<div class="note"><a name="note3176">3176</a>. Hyeme erit vehementer frigida, et aestate non salubris: paludes enim faciunt crassum aerem, et difficiles morbos.</div> + +<div class="note"><a name="note3177">3177</a>. Vendas quot assibus possis, et si nequeas, relinquas.</div> + +<div class="note"><a name="note3178">3178</a>. Lib. 1. cap. 2. in Orco habita.</div> + +<div class="note"><a name="note3179">3179</a>. Aurora musis amica, Vitruv.</div> + +<div class="note"><a name="note3180">3180</a>. Aedes Orientem spectantes vir nobilissimus, inhabitet, et curet ut sit aer clarus, lucidus, odoriferus. Eligat habitationem optimo aere jucundam.</div> + +<div class="note"><a name="note3181">3181</a>. Quoniam angustiae itinerum et altitudo tectorum, non perinde Solis calorem admittit.</div> + +<div class="note"><a name="note3182">3182</a>. Consil. 21. li. 2. Frigidus aer, nubilosus, densus, vitandus, aeque ac venti septentrionales, &c.</div> + +<div class="note"><a name="note3183">3183</a>. Consil. 24.</div> + +<div class="note"><a name="note3184">3184</a>. Fenestram non aperiat.</div> + +<div class="note"><a name="note3185">3185</a>. Discutit Sol horrorem crassi spiritus, mentem exhilarat, non enim tam corpora, quam et animi mutationem inde subeunt, pro coeli et ventorum ratione, et sani aliter affecti sini coelo nubilo, aliter sereno. De natura ventorum, see Pliny, lib. 2. cap. 26. 27. 28. Strabo, li. 7. &c.</div> + +<div class="note"><a name="note3186">3186</a>. Fines Morison parr. 1. c. 4.</div> + +<div class="note"><a name="note3187">3187</a>. Altomarus car. 7. Bruel. Aer sit lucidus, bene olens, humidus. Montaltus idem ca. 26. Olfactus rerum suavium. Laurentius, c. 8.</div> + +<div class="note"><a name="note3188">3188</a>. Ant. Philos. cap. de melanc.</div> + +<div class="note"><a name="note3189">3189</a>. Tract. 15. c. 9. ex redolentibus herbis et foliis vitis viniferae, salicis, &c.</div> + +<div class="note"><a name="note3190">3190</a>. Pavimentum aceto, et aqua rosacea irrorare, Laurent, c. 8.</div> + +<div class="note"><a name="note3191">3191</a>. Lib. 1. cap. de morb. Afrorum In Nigritarum regione tanta aeris temperis, ut siquis alibi morbosus eo advehatur, optimae statim sanitati restituatur, quod multis accidisse, ipse meis oculis vidi.</div> + +<div class="note"><a name="note3192">3192</a>. Lib. de peregrinat.</div> + +<div class="note"><a name="note3193">3193</a>. Epist. 2. cen. 1. Nec quisquam tam lapis aut frutex, quem non titillat amoena illa, variaque spectio locorum, urbium, gentium, &c.</div> + +<div class="note"><a name="note3194">3194</a>. Epist. 86.</div> + +<div class="note"><a name="note3195">3195</a>. 2. lib. de legibus.</div> + +<div class="note"><a name="note3196">3196</a>. Lib. 45.</div> + +<div class="note"><a name="note3197">3197</a>. Keckerman praefat, polit.</div> + +<div class="note"><a name="note3198">3198</a>. Fines Morison c. 3. part. 1.</div> + +<div class="note"><a name="note3199">3199</a>. Mutatio de loco in locum, Itinera, et voiagia longa et indeterminata, et hospitare in diversis diversoriis.</div> + +<div class="note"><a name="note3200">3200</a>. Modo ruri esse, modo in urbe, saepius in agro venari, &c.</div> + +<div class="note"><a name="note3201">3201</a>. In Catalonia in Spain.</div> + +<div class="note"><a name="note3202">3202</a>. Laudaturque domos longos quae prospicit agros.</div> + +<div class="note"><a name="note3203">3203</a>. Many towns there are of that name, saith Adricomius, all high-sited.</div> + +<div class="note"><a name="note3204">3204</a>. Lately resigned for some special reasons.</div> + +<div class="note"><a name="note3205">3205</a>. At Lindley in Leicestershire, the possession and dwelling-place of Ralph Burton, Esquire, my late deceased father.</div> + +<div class="note"><a name="note3206">3206</a>. In Icon animorum.</div> + +<div class="note"><a name="note3207">3207</a>. Aegrotantes oves in alium locum transportandae sunt, ut alium aerem et aquam participantes, coalescant et corrobentur.</div> + +<div class="note"><a name="note3208">3208</a>. Alia utilia, sed ex mutatione aeris potissimum curatus.</div> + +<div class="note"><a name="note3209">3209</a>. Ne te daemon otiosum inveniat.</div> + +<div class="note"><a name="note3210">3210</a>. Praestat aliud agere quam nihil.</div> + +<div class="note"><a name="note3211">3211</a>. Lib. 3. de dictis Socratis, Qui tesseris et risui excitando vacant, aliquid faciunt, et si liceret his meliora agere.</div> + +<div class="note"><a name="note3212">3212</a>. Amasis compelled every man once a year to tell how he lived.</div> + +<div class="note"><a name="note3213">3213</a>. Nostra memoria Mahometes Othomannus qui Graeciae imperium subvertit, cum oratorum postulata audiret externarum gentium, cochlearia lignea assidue caelabat, aut aliquid in tabula affingebat.</div> + +<div class="note"><a name="note3214">3214</a>. Sands, fol. 37. of his voyage to Jerusalem.</div> + +<div class="note"><a name="note3215">3215</a>. Perkins, Cases of Conscience, l. 3. c. 4. q. 3.</div> + +<div class="note"><a name="note3216">3216</a>. Luscinius Grunnio. “They seem to think they were born to idleness,—nay more, for the destruction of themselves and others.”</div> + +<div class="note"><a name="note3217">3217</a>. Non est cura melior quam injungere iis necessaria, et opportuna; operum administratio illis magnum sanitatis incrementum, et quae repleant animos eorum et incutiant iis diversas cogitationes. Cont. 1. tract. 9.</div> + +<div class="note"><a name="note3218">3218</a>. Ante exercitum, leves toto corpore frictiones conveniunt. Ad hunc morbum exercitationes, quum recte et suo tempore fiunt, mirifice conducunt, et sanitatem tuentur, &c.</div> + +<div class="note"><a name="note3219">3219</a>. Lib. 1. de san. tuend.</div> + +<div class="note"><a name="note3220">3220</a>. Exercitium naturae dormientis stimulatio, membrorum solatium, morborum medela, fuga vitiorum, medicina languorum, destructio omnium malorum, Crato.</div> + +<div class="note"><a name="note3221">3221</a>. Alimentis in ventriculo probe concotis.</div> + +<div class="note"><a name="note3222">3222</a>. Jejuno ventre vesica et alvo ab excrementis purgato, fricatis membris, lotis manibus et oculis, &c. lib. de atra bile.</div> + +<div class="note"><a name="note3223">3223</a>. Quousque corpus universum intumescat, et floridum appareat, sudoreque, &c.</div> + +<div class="note"><a name="note3224">3224</a>. Omnino sudorem vitent. cap. 7. lib. 1. Valescus de Tar.</div> + +<div class="note"><a name="note3225">3225</a>. Exercitium si excedat, valde periculosum. Salust. Salvianus de remed. lib. 2. cap. 1.</div> + +<div class="note"><a name="note3226">3226</a>. Camden in Staffordshire.</div> + +<div class="note"><a name="note3227">3227</a>. Fridevallius, lib. 1. cap. 2. optima omnium exercitationum multi ab hac solummodo morbis liberati.</div> + +<div class="note"><a name="note3228">3228</a>. Josephus Quercetanus dialect. polit. sect. 2. cap. 11. Inter omnia exercitia praestantiae laudem meretur.</div> + +<div class="note"><a name="note3229">3229</a>. Chyron in monte Pelio, praeceptor heroum eos a morbis animi venationibus et puris cibis tuebatur. M. Tyrius.</div> + +<div class="note"><a name="note3230">3230</a>. Nobilitas omnis fere urbes fastidit, castellis, et liberiore coelo gaudet, generisque dignitatem una maxime venatione, et falconum aucupiis tuetur.</div> + +<div class="note"><a name="note3231">3231</a>. Jos. Scaliger, commen. in Cir. in fol. 344. Salmuth. 23. de Novrepert. com. in Pancir.</div> + +<div class="note"><a name="note3232">3232</a>. Demetrius Constantinop. de re accipitraria, liber a P. Gillir latine redditus. Aelius. epist. Aquilae Symachi et Theodotionis ad Ptolomeum, &c.</div> + +<div class="note"><a name="note3233">3233</a>. Lonicerus, Geffreus, jovius.</div> + +<div class="note"><a name="note3234">3234</a>. S. Antony Sherlie's relations.</div> + +<div class="note"><a name="note3235">3235</a>. Hacluit.</div> + +<div class="note"><a name="note3236">3236</a>. Coturnicum aucupio.</div> + +<div class="note"><a name="note3237">3237</a>. Fines Morison, part 3. c. 8.</div> + +<div class="note"><a name="note3238">3238</a>. Non majorem voluptatem animo capiunt, quam qui feras insectantur, aut missis canibus, comprehendunt, quum retia trahentes, squamosas pecudes in ripas adducunt.</div> + +<div class="note"><a name="note3239">3239</a>. More piscatorum cruribus ocreatus.</div> + +<div class="note"><a name="note3240">3240</a>. Si principibus venatio leporis non sit inhonesta, nescio quomodo piscatio cyprinorum videri debeat pudenda.</div> + +<div class="note"><a name="note3241">3241</a>. Omnino turpis piscatio, nullo studio digna, illiberalis credita est, quod nullum habet ingenium, nullam perspicaciam.</div> + +<div class="note"><a name="note3242">3242</a>. Praecipua hinc Anglis gloria, crebrae victoriae partae. Jovius.</div> + +<div class="note"><a name="note3243">3243</a>. Cap. 7.</div> + +<div class="note"><a name="note3244">3244</a>. Fracastorius.</div> + +<div class="note"><a name="note3245">3245</a>. Ambulationes subdiales, quas hortenses aurae ministrant, sub fornice viridi, pampinis virentibus concameratae.</div> + +<div class="note"><a name="note3246">3246</a>. Theophylact.</div> + +<div class="note"><a name="note3247">3247</a>. Itinerat. Ital.</div> + +<div class="note"><a name="note3248">3248</a>. Sedet aegrotus cespite viridi, et cum inclementia Canicularis terras excoquit, et siccat flumina, ipse securus sedet sub arborea fronde, et ad doloris sui solatium, naribus suis gramineas redolet species, pascit oculos herbarum amiena viriditas, aures suavi modulamine demulcet pictarum concentus avium, &c. Deus bone, quanta pauperibus procures solatia!</div> + +<div class="note"><a name="note3249">3249</a>. Diod. Siculus, lib. 2.</div> + +<div class="note"><a name="note3250">3250</a>. Lib. 13 de animal. cap. 13.</div> + +<div class="note"><a name="note3251">3251</a>. Pet. Gillius. Paul. Hentzeus Itenerar. Italiae. 1617. Iod. Sincerus Itenerar. Galliae 1617. Simp. lib. 1. quest. 4.</div> + +<div class="note"><a name="note3252">3252</a>. Jucundissima deambulatio juxta mare, et navigatio prope terram. In utraque fluminis ripa.</div> + +<div class="note"><a name="note3253">3253</a>. Aurei panes, aurea obsonia, vis Margaritarum aceto subacta, &c.</div> + +<div class="note"><a name="note3254">3254</a>. Lucan. “The furniture glitters with brilliant gems, with yellow jasper, and the couches dazzle with their purple dye.”</div> + +<div class="note"><a name="note3255">3255</a>. 300 pellices, pecillatores et pincernae innumeri, pueri loti purpura induti, &c. ex omnium pulchritudine delecti.</div> + +<div class="note"><a name="note3256">3256</a>. Ubi omnia cantu strepum.</div> + +<div class="note"><a name="note3257">3257</a>. Odyss.</div> + +<div class="note"><a name="note3258">3258</a>. Lucan. l. 8. “The timbers were concealed by solid gold.”</div> + +<div class="note"><a name="note3259">3259</a>. Iliad. 10. “For neither was the contest for the hide of a bull, nor for a beeve, which are the usual prizes in the race, but for the life and soul of the great Hector.”</div> + +<div class="note"><a name="note3260">3260</a>. Between Ardes and Guines, 1519.</div> + +<div class="note"><a name="note3261">3261</a>. Swertius in delitiis, fol. 487. veteri Horatiorum exemplo, virtute et successu admirabili, caesis hostibus 17. in conspectu patriae, &c.</div> + +<div class="note"><a name="note3262">3262</a>. Paterculus, vol. post.</div> + +<div class="note"><a name="note3263">3263</a>. Quos antea audivi, inquit, hodie vidi deos.</div> + +<div class="note"><a name="note3264">3264</a>. Pandectae Triumph, fol.</div> + +<div class="note"><a name="note3265">3265</a>. Lib. 6. cap. 14. de bello Jud.</div> + +<div class="note"><a name="note3266">3266</a>. Procopius.</div> + +<div class="note"><a name="note3267">3267</a>. Laet. Lib. 10. Amer. descript.</div> + +<div class="note"><a name="note3268">3268</a>. Romulus Amaseus praefat. Pausan.</div> + +<div class="note"><a name="note3269">3269</a>. Virg. 1. Geor.</div> + +<div class="note"><a name="note3270">3270</a>. “thirsting Tantalus gapes for the water that eludes his lips.”</div> + +<div class="note"><a name="note3271">3271</a>. “I may desire, but can't enjoy.”</div> + +<div class="note"><a name="note3272">3272</a>. Roterus lib. 3. polit. cap. 1.</div> + +<div class="note"><a name="note3273">3273</a>. See Athenaeus dipnoso.</div> + +<div class="note"><a name="note3274">3274</a>. Ludi votivi, sacri, ludicri, Megalenses, Cereales, Florales, Martiales, &c. Rosinus, 5. 12.</div> + +<div class="note"><a name="note3275">3275</a>. See Lipsius Amphitheatrum Rosinus lib. 5. Meursius de ludis Graecorum.</div> + +<div class="note"><a name="note3276">3276</a>. 1500 men at once, tigers, lions, elephants, horses, dogs, bears, &c.</div> + +<div class="note"><a name="note3277">3277</a>. Lib. ult. et l. 1. ad finem consuetudine non minus laudabili, quam veteri contubernia Rhetorum Rythmorum in urbibus et municipiis, certisque diebus exercebant se sagittarii, gladiatores, &c. Alia ingenii, animique exercitia, quorum praecipuum studium, principem populum tragoediis, comoediis, fabulis scenicis, aliisque id genus ludis recreare.</div> + +<div class="note"><a name="note3278">3278</a>. Orbis terrae descript. part. 3.</div> + +<div class="note"><a name="note3279">3279</a>. “What shall I say of their spectacles produced with the most magnificent decorations,—a degree of costliness never indulged in even by the Romans.”</div> + +<div class="note"><a name="note3280">3280</a>. Lampridius.</div> + +<div class="note"><a name="note3281">3281</a>. Spartian.</div> + +<div class="note"><a name="note3282">3282</a>. Delectatus lusis catulorum, porcellorum, ut perdices inter se pugnarent, aut ut aves parvulae sursum et deorsum volitarent, his maxime delectatus, ut solitu dines publicas sublevaret.</div> + +<div class="note"><a name="note3283">3283</a>. Brumales laete ut possint producere noctes.</div> + +<div class="note"><a name="note3284">3284</a>. Miles. 4.</div> + +<div class="note"><a name="note3285">3285</a>. O dii similibus saepe conviviis date ut ipse videndo delectetur, et postmodum narrando delectet. Theod. prodromus Amorum dial. interpret. Gilberto Giaulinio.</div> + +<div class="note"><a name="note3286">3286</a>. Epist. lib. 8. Ruffino.</div> + +<div class="note"><a name="note3287">3287</a>. Hor.</div> + +<div class="note"><a name="note3288">3288</a>. Lib. 4. Gallicae consuetudinis est ut viatores etiam invitos consistere cogant, et quid quisque eorum audierit aut cognorit de qua re quaerunt.</div> + +<div class="note"><a name="note3289">3289</a>. Vitae ejus lib. ult.</div> + +<div class="note"><a name="note3290">3290</a>. Juven.</div> + +<div class="note"><a name="note3291">3291</a>. They account them unlawful because sortilegious.</div> + +<div class="note"><a name="note3292">3292</a>. Insist. c. 44. In his ludis plerumque non ars aut peritia viget, sed fraus, fallacia, dolus astutia, casus, fortuna, temeritas locum habent, non ratio consilium, spientia, &c.</div> + +<div class="note"><a name="note3293">3293</a>. “In a moment of fleeting time it changes masters and submits to new control.”</div> + +<div class="note"><a name="note3294">3294</a>. Abusus tam frequens hodie in Europa ut plerique crebro harum usu patrimonium profundant, exhaustisque facultatibus, ad inopiam redigantur.</div> + +<div class="note"><a name="note3295">3295</a>. Ubi semel prurigo ista animum occupat aegre discuti potest, solicitantibus undique ejusdem farinae hominibus, damnosas illas voluptates repetunt, quod et scortatoribus insitum, &c.</div> + +<div class="note"><a name="note3296">3296</a>. Instutitur ista exercitatio, non lucri, sed valetudinis et oblectamenti ratione, et quo animus defatigatus respiret, novasque vires ad subeundos labores denuo concipiat.</div> + +<div class="note"><a name="note3297">3297</a>. Latrunculorum ludus inventus est a duce, ut cum miles intolerabili fame laboraret, altero die edens altero ludens, famis oblivisceretur. Bellonius. See more of this game in Daniel Souter's Palamedes, vel de variis ludis, l. 3.</div> + +<div class="note"><a name="note3298">3298</a>. D. Hayward in vita ejus.</div> + +<div class="note"><a name="note3299">3299</a>. Muscovit. commentarium.</div> + +<div class="note"><a name="note3300">3300</a>. Inter cives Fessanos latrunculorum ludus est usitatissimus, lib. 3. de Africa.</div> + +<div class="note"><a name="note3301">3301</a>. “It is better to dig than to dance.”</div> + +<div class="note"><a name="note3302">3302</a>. Tullius. “No sensible man dances.”</div> + +<div class="note"><a name="note3303">3303</a>. De mor. gent.</div> + +<div class="note"><a name="note3304">3304</a>. Polycrat. l. 1. cap. 8.</div> + +<div class="note"><a name="note3305">3305</a>. Idem Salisburiensis.</div> + +<div class="note"><a name="note3306">3306</a>. Hist. lib. 1.</div> + +<div class="note"><a name="note3307">3307</a>. Nemo desidet otiosus, ita nemo asinino more ad seram noctem laborat; nam ea plusquam servilis aerumna, quae opificum vita eat, exceptis Utopiensibus qui diem in 24. horas dividunt, sex duntaxat operi deputant, reliquum a somno et cibo cujusque arbitrio permittitur.</div> + +<div class="note"><a name="note3308">3308</a>. Rerum Burgund. lib. 4.</div> + +<div class="note"><a name="note3309">3309</a>. Jussit hominem deferri ad palatium et lecto ducali collocari, &c. mirari homo ubi se eo loci videt.</div> + +<div class="note"><a name="note3310">3310</a>. Quid interest, inquit Lodovicus Vives, (epist. ad Francisc. Barducem) interdiem illius et nostros aliquot annos? nihil penitus, nisi quod, &c.</div> + +<div class="note"><a name="note3311">3311</a>. Hen. Stephan. praefat. Herodoti.</div> + +<div class="note"><a name="note3312">3312</a>. “Study is the delight of old age, the support of youth, the ornament of prosperity, the solace and refuge of adversity, the comfort of domestic life, &c.”</div> + +<div class="note"><a name="note3313">3313</a>. Orat. 12. siquis animo fuerit afflictus aut aeger, nec somnum admittens, is mihi videtur e regione stans talis imaginis, oblivisci omnium posse, quae humanae vitae atrocia et difficilia accidere solent.</div> + +<div class="note"><a name="note3314">3314</a>. De anima.</div> + +<div class="note"><a name="note3315">3315</a>. Diad. 19.</div> + +<div class="note"><a name="note3316">3316</a>. Topogr. Rom. part. 1.</div> + +<div class="note"><a name="note3317">3317</a>. Quod heroum conviviis legi solitae.</div> + +<div class="note"><a name="note3318">3318</a>. Melancthon de Heliodoro.</div> + +<div class="note"><a name="note3319">3319</a>. I read a considerable part of your speech before dinner, but after I had dined I finished it completely. Oh what arguments, what eloquence!</div> + +<div class="note"><a name="note3320">3320</a>. Pluvines.</div> + +<div class="note"><a name="note3321">3321</a>. Thibault.</div> + +<div class="note"><a name="note3322">3322</a>. As in travelling the rest go forward and look before them, an antiquary alone looks round about him, seeing things past, &c. hath a complete horizon. Janus Bifrons.</div> + +<div class="note"><a name="note3323">3323</a>. Cardan. “What is more subtle than arithmetical conclusions; what more agreeable than musical harmonies; what more divine than astronomical, what more certain than geometrical demonstrations?”</div> + +<div class="note"><a name="note3324">3324</a>. Hondius praefat. Mercatoris. “It allures the mind by its agreeable attraction, on account of the incredible variety and pleasantness of the subjects, and excites to a further step in knowledge.”</div> + +<div class="note"><a name="note3325">3325</a>. Atlas Geog.</div> + +<div class="note"><a name="note3326">3326</a>. Cardan. “To learn the mysteries of the heavens, the secret workings of nature, the order of the universe, is a greater happiness and gratification than any mortal can think or expect to obtain.”</div> + +<div class="note"><a name="note3327">3327</a>. Lib. de cupid. divitiarum.</div> + +<div class="note"><a name="note3328">3328</a>. Leon. Diggs. praefat. ad perpet. prognost.</div> + +<div class="note"><a name="note3329">3329</a>. Plus capio voluptatis, &c.</div> + +<div class="note"><a name="note3330">3330</a>. In Hipperchen. divis. 3.</div> + +<div class="note"><a name="note3331">3331</a>. “It is more honourable and glorious to understand these truths than to govern provinces, to be beautiful or to be young.”</div> + +<div class="note"><a name="note3332">3332</a>. Cardan. praefat. rerum variet.</div> + +<div class="note"><a name="note3333">3333</a>. Poetices lib.</div> + +<div class="note"><a name="note3334">3334</a>. Lib. 3. Ode 9. Donec gratus eram tibi, &c.</div> + +<div class="note"><a name="note3335">3335</a>. De Pelopones. lib. 6. descript. Graec.</div> + +<div class="note"><a name="note3336">3336</a>. Quos si integros haberemus, Dii boni, quas opes, quos thesauros teneremus.</div> + +<div class="note"><a name="note3337">3337</a>. Isaack Wake musae regnantes.</div> + +<div class="note"><a name="note3338">3338</a>. Si unquam mihi in fatis sit, ut captivus ducar, si mihi daretur optio, hoc cuperem carcere concludi, his catenia illigari, cum hisce captivis concatenatis aetatem agere.</div> + +<div class="note"><a name="note3339">3339</a>. Epist. Primiero. Plerunque in qua simul ac pedem posui, foribus pessulum abdo; ambitionem autem, amorem, libidinem, etc. excludo, quorum parens est ignavia, imperitia nutrix, et in ipso aeternitatis gremio, inter tot illustres animas sedem mihi sumo, cum ingenti quidem animo, ut subinde magnatum me misereat, qui felicitatem hanc ignorant.</div> + +<div class="note"><a name="note3340">3340</a>. Chil. 2. Cent. 1. Adag. 1.</div> + +<div class="note"><a name="note3341">3341</a>. Virg. eclog. 1.</div> + +<div class="note"><a name="note3342">3342</a>. Founder of our public library in Oxon.</div> + +<div class="note"><a name="note3343">3343</a>. Ours in Christ Church, Oxon.</div> + +<div class="note"><a name="note3344">3344</a>. Animus lavatur inde a curis multa quiete et tranquillitate fruens.</div> + +<div class="note"><a name="note3345">3345</a>. Ser. 38. ad Fratres Erem.</div> + +<div class="note"><a name="note3346">3346</a>. Hom. 4. de poenitentia. Nam neque arborum comae pro pecorum tuguriis factae meridie per aestatem, optabilem exhibentes umbram oves ita reficiunt, ac scripturarum lectio afflictas angore animas solatur et recreat.</div> + +<div class="note"><a name="note3347">3347</a>. Otium sine literis mors est, et vivi hominis sepultura, Seneca.</div> + +<div class="note"><a name="note3348">3348</a>. Cap. 99. l. 57. de rer. var.</div> + +<div class="note"><a name="note3349">3349</a>. Fortem reddunt animum et constantem; et pium colloquium non permittit animum absurda cogitatione torqueri.</div> + +<div class="note"><a name="note3350">3350</a>. Altercationibus utantur, quae non permittunt animum submergi profundis cogitationibus, de quibus otiose cogitat et tristatur in iis.</div> + +<div class="note"><a name="note3351">3351</a>. Bodin. prefat. ad meth. hist.</div> + +<div class="note"><a name="note3352">3352</a>. Operum subcis. cap. 15.</div> + +<div class="note"><a name="note3353">3353</a>. Hor.</div> + +<div class="note"><a name="note3354">3354</a>. Fatendum est cacumine Olympi constitutus supra ventos et procellas, et omnes res humanas.</div> + +<div class="note"><a name="note3355">3355</a>. “Who explain what is fair, foul, useful, worthless, more fully and faithfully than Chrysippus and Crantor?”</div> + +<div class="note"><a name="note3356">3356</a>. In Ps. xxxvi. omnis morbus animi in scriptura habet medicinam; tantum opus est ut qui sit seger, non recuset potionem quam Deus temperavit.</div> + +<div class="note"><a name="note3357">3357</a>. In moral. speculum quo nos intueri possimus.</div> + +<div class="note"><a name="note3358">3358</a>. Hom. 28. Ut incantatione viris fugatur, ita lectione malum.</div> + +<div class="note"><a name="note3359">3359</a>. Iterum atque, iterum moneo, ut animam sacrae scripturae lectione occupes. Masticat divinum pabulum meditatio.</div> + +<div class="note"><a name="note3360">3360</a>. Ad 2. definit. 2. elem. In disciplinis humanis nihil praestantius reperitur: quippe miracula quaedam numerorum eruit tam abstrusa et recondita, tanta nihilo minus facilitate et voluptate, ut, &c.</div> + +<div class="note"><a name="note3361">3361</a>. Which contained 1,080,000 weights of brass.</div> + +<div class="note"><a name="note3362">3362</a>. Vide Clavium in com. de Sacrobosco.</div> + +<div class="note"><a name="note3363">3363</a>. Distantias caelorum sola Optica dijudicat.</div> + +<div class="note"><a name="note3364">3364</a>. Cap. 4. et 5.</div> + +<div class="note"><a name="note3365">3365</a>. “If the lamp burn brightly, then the man is cheerful and healthy in mind and body; if, on the other hand, he from whom the blood is taken be melancholic or a spendthrift, then it will burn dimly, and flicker in the socket.”</div> + +<div class="note"><a name="note3366">3366</a>. Printed at London, Anno 3620.</div> + +<div class="note"><a name="note3367">3367</a>. Once astronomy reader at Gresham College.</div> + +<div class="note"><a name="note3368">3368</a>. Printed at London by William Jones, 1623.</div> + +<div class="note"><a name="note3369">3369</a>. Praefat. Meth. Astrol.</div> + +<div class="note"><a name="note3370">3370</a>. Tot tibi sunt dotes virgo, quot sidera coelo.</div> + +<div class="note"><a name="note3371">3371</a>. Da pie Christe urbi bona sit pax tempore nostro.</div> + +<div class="note"><a name="note3372">3372</a>. Chalonerus, lib. 9. de Rep. Angel.</div> + +<div class="note"><a name="note3373">3373</a>. Hortus Coronarius medicus et culinarius, &c.</div> + +<div class="note"><a name="note3374">3374</a>. Tom. 1. de sanit. tuend. Qui rationem corporis non habent, sed cogunt mortalem immortali, terrestrem aethereae aequalem praestare industriam: Caeterum ut Camelo usu venit, quod ei bos praedixerat, cum eidem servirent domino et parte oneris levare illum Camelus recusasset, paulo post et ipsius curem, et totum onus cogeretur gestare (quod mortuo bove impletum) Ita animo quoque contingit, dum defatigato corpori, &c.</div> + +<div class="note"><a name="note3375">3375</a>. Ut pulchram illam et amabilem sanitatem praestemus.</div> + +<div class="note"><a name="note3376">3376</a>. Interdicendae Vigiliae, somni paulo longiores conciliandi. Altomarus cap. 7. Somnus supra modum prodest, quovismodo conciliandus, Piso.</div> + +<div class="note"><a name="note3377">3377</a>. Ovid.</div> + +<div class="note"><a name="note3378">3378</a>. In Hippoc. Aphoris.</div> + +<div class="note"><a name="note3379">3379</a>. Crato cons. 21. lib. 2. duabus aut tribus horis post caenam, quum jam cibus ad fundum ventriculi resederit, primum super latere dextro quiescendum, quod in tali decubito jecur sub ventriculo quiescat, non gravans sed cibum calfaciens, perinde ac ignis lebetem qui illi admovetur; post primum somnum quiescendum latere sinistro, &c.</div> + +<div class="note"><a name="note3380">3380</a>. Saepius accidit melancholicis, ut nimium exsiccato cerebro vigiliis attenuentur. Ficinus, lib. 1. cap. 29.</div> + +<div class="note"><a name="note3381">3381</a>. Ter. “That you may sleep calmly on either ear.”</div> + +<div class="note"><a name="note3382">3382</a>. Ut sis nocte levis, sit tibi, caena brevis.</div> + +<div class="note"><a name="note3383">3383</a>. Juven. Sat. 3.</div> + +<div class="note"><a name="note3384">3384</a>. Hor. Scr. lib. 1. Sat. 5. “The tipsy sailor and his travelling companion sing the praises of their absent sweethearts.”</div> + +<div class="note"><a name="note3385">3385</a>. Sepositis curis omnibus quantum fieri potest, una cum vestibus, &c. Kirkst.</div> + +<div class="note"><a name="note3386">3386</a>. Ad horam somni aures suavibus cantibus et sonis delinire.</div> + +<div class="note"><a name="note3387">3387</a>. Lectio jucunda, aut sermo, ad quem attentior animus convertitur, aut aqua ab alto in subjectam pelvim delabatur, &c. Ovid.</div> + +<div class="note"><a name="note3388">3388</a>. Aceti sorbitio.</div> + +<div class="note"><a name="note3389">3389</a>. Attenuat melancholiam, et ad conciliandum somnum juvat.</div> + +<div class="note"><a name="note3390">3390</a>. Quod lieni acetum conveniat.</div> + +<div class="note"><a name="note3391">3391</a>. Cont. 1. tract. 9. meditandum de aceto.</div> + +<div class="note"><a name="note3392">3392</a>. Sect. 5. memb. 1. Subsect. 6.</div> + +<div class="note"><a name="note3393">3393</a>. Lib. de sanit. tuenda.</div> + +<div class="note"><a name="note3394">3394</a>. In Som. Scip. fit enim fere ut cogitationes nostrae et sermones pariant aliquid in somno, quale de Homero scribit Ennius, de quo videlicet saepissime vigilans solebat cogitare et loqui.</div> + +<div class="note"><a name="note3395">3395</a>. Aristae hist. “Neither the shrines of the gods, nor the deities themselves, send down from the heavens those dreams which mock our minds with those flitting shadows,—we cause them to ourselves.”</div> + +<div class="note"><a name="note3396">3396</a>. Optimum de coelestibus et honestis meditari, et ea facere.</div> + +<div class="note"><a name="note3397">3397</a>. Lib. 3. de causis corr. art. tam mira monstra quaestionum saepe nascuntur inter eos, ut mirer eos interdum in somniis non terreri, aut de illis in tenebris audere verba facere, adeo res sunt monstrosae.</div> + +<div class="note"><a name="note3398">3398</a>. Icon. lib. 1.</div> + +<div class="note"><a name="note3399">3399</a>. Sect. 5. Memb. 1. Subs. 6.</div> + +<div class="note"><a name="note3400">3400</a>. Animi perturbationes summe fugiendae, metus potissimum et tristitia: earumque loco animus demulcendus hilaritate, animi constantia, bona spe; removendi terrores, et earum consortium quos non probant.</div> + +<div class="note"><a name="note3401">3401</a>. Phantasiae eorum placide subvertendae, terrores ab animo removendi.</div> + +<div class="note"><a name="note3402">3402</a>. Ab omni fixa cogitatione quovismodo avertantur.</div> + +<div class="note"><a name="note3403">3403</a>. Cuncta mala corporis ab animo procedunt, quae nisi curentur, corpus curari minime potest, Charmid.</div> + +<div class="note"><a name="note3404">3404</a>. Disputat. An morbi graviores corporis an animi. Renoldo interpret. ut parum absit a furore, rapitur a Lyceo in concionem, a concione ad mare, a mari in Siciliam, &c.</div> + +<div class="note"><a name="note3405">3405</a>. Ira bilem movet, sanguinem adurit, vitales spiritus accendit. moestitia universum corpus infrigidat, calorem innatum extinguit, appetituin destruit, concoctionem impedit, corpus exsiccat, intellectum pervertit. Quamobrem haec omnia prorsus vitanda sunt, et pro virili fugienda.</div> + +<div class="note"><a name="note3406">3406</a>. De mel. c. 26. ex illis solum remedium; multi ex visis, auditis, &c. sanati sunt.</div> + +<div class="note"><a name="note3407">3407</a>. Pro viribus annitendum in praedictis, tum in aliis, a quibus malum velut a primaria causa occasionem nactum est, imaginationes absurdae falsaeque et moestitia quaecunque subierit propulsetur, aut aliud agendo, aut ratione persuadendo earum mutationem subito facere.</div> + +<div class="note"><a name="note3408">3408</a>. Lib. 2. c. 16. de occult. nat. Quisquis huic malo obnoxius est, acriter obsistat, et summa cura obluctetur, nec ullo modo foveat imaginationes tacite obrepentes animo, blandas ab initio et amabiles, sed quae adeo convalescunt, ut nulla ratione excuti queant.</div> + +<div class="note"><a name="note3409">3409</a>. 3. Tusc. ad Apollonium.</div> + +<div class="note"><a name="note3410">3410</a>. Facastorius.</div> + +<div class="note"><a name="note3411">3411</a>. Epist. de secretis artis et naturae cap. 7. de retard. sen. Remedium esset contra corruptionem propriam, si quilibet exerceret regimen sanitatis, quod consistit in rebus sex non naturalibus.</div> + +<div class="note"><a name="note3412">3412</a>. Pro aliquo vituperio non indigneris, nec pro admissione alicujus rei, pro morte alicujus, nec pro carcere, nec pro exilio, nec pro alia re, nec irascaris, nec timeas, nec doleas, sed cum summa praesentia haec sustineas.</div> + +<div class="note"><a name="note3413">3413</a>. Quodsi incommoda adversitatis infortunia hoc malum invexerint, his infractum animum opponas, Dei verbo ejusque fiducia te suffulcias, &c., Lemnius, lib. 1. c. 16.</div> + +<div class="note"><a name="note3414">3414</a>. Lib. 2. de ira.</div> + +<div class="note"><a name="note3415">3415</a>. Cap. 3. de affect. anim. Ut in civitatibus contumaces qui non cedunt politico imperio vi coercendi sunt; ita Deus nobis indidit alteram imperii formam; si cor non deponit vitiosum affectum, membra foras coercenda sunt, ne ruant in quod affectus impellant: et locomotiva, quae herili imperio obtemperat, alteri resistat.</div> + +<div class="note"><a name="note3416">3416</a>. Imaginatio impellit spiritus, et inde nervi moventur, &c. Et obtemperant imaginationi et appetitui mirabili foedere, ad exequendum quod jubent.</div> + +<div class="note"><a name="note3417">3417</a>. Ovit Trist. lib. 5.</div> + +<div class="note"><a name="note3418">3418</a>. Participes inde calamitatis nostrae sunt, et velut exonerata in eos sarcina onere levamur. Arist. Eth. lib. 9.</div> + +<div class="note"><a name="note3419">3419</a>. Camerarius Embl. 26. Cen. 2.</div> + +<div class="note"><a name="note3420">3420</a>. Sympos. lib. 6. cap. 10.</div> + +<div class="note"><a name="note3421">3421</a>. Epist. 8. lib. 3. Adversa fortuna habet in querelis levamentum; et malorum relatio, &c.</div> + +<div class="note"><a name="note3422">3422</a>. Alloquium chari juvat, et solamen amici. Emblem. 54. cent. 1.</div> + +<div class="note"><a name="note3423">3423</a>. As David did to Jonathan, 1 Sam. xx.</div> + +<div class="note"><a name="note3424">3424</a>. Seneca Epist. 67.</div> + +<div class="note"><a name="note3425">3425</a>. Hic in civitate magna et turba magna neminem reperire possumus quocum suspirare familiariter aut jocari libere possimus. Quare te expectamus, te desideramus, te arcessimus. Multa sunt enim quae me solicitant et angunt, quae mihi videor aurestuas nactus, unius ambulationis sermone exhaurire posse.</div> + +<div class="note"><a name="note3426">3426</a>. “I have not a single friend this day, to whom I dare to disclose my secrets.”</div> + +<div class="note"><a name="note3427">3427</a>. Ovid.</div> + +<div class="note"><a name="note3428">3428</a>. De amicitia.</div> + +<div class="note"><a name="note3429">3429</a>. De tranquil. c. 7. Optimum est amicum fidelem nancisci in quem secreta nostra infundamus; nihil aeque oblectat animum, quam ubi sint praeparata pectora, in quae tuto secreta descendant, quorum conscientia aeque ac tua: quorum sermo solitudinem leniat, sententia consilium expediat, hilaritas tristitiam dissipet, conspectusque ipse delectet.</div> + +<div class="note"><a name="note3430">3430</a>. Comment. l. 7. Ad Deum confugiamus, et peccatis veniam precemur, inde ad amicos, et cui plurimum tribuimus, nos patefaciamus totos, et animi vulnus quo affligimur: nihil ad reficiendum animum efficacius.</div> + +<div class="note"><a name="note3431">3431</a>. Ep. Q. frat.</div> + +<div class="note"><a name="note3432">3432</a>. Aphor. prim.</div> + +<div class="note"><a name="note3433">3433</a>. Epist. 10.</div> + +<div class="note"><a name="note3434">3434</a>. Observando motus, gestus, manus, pedes, oculos, phantasiam, Piso.</div> + +<div class="note"><a name="note3435">3435</a>. Mulier melancholia correpta ex longa viri peregrinatione, et iracunde omnibus respondens, quum maritus domum reversus, praeter spem, &c.</div> + +<div class="note"><a name="note3436">3436</a>. Prae dolore moriturus quum nunciatum esset uxorem peperisse filium subito recuperavit.</div> + +<div class="note"><a name="note3437">3437</a>. Nisi affectus longo tempore infestaverit, tali artificio imaginationes curare oportet, praesertim ubi malum ab his velut a primaria causa occasionem habuerit.</div> + +<div class="note"><a name="note3438">3438</a>. Lib. 1. cap. 16. Si ex tristitia aut alio affectu caeperit, speciem considera, aut aliud qui eorum, quae subitam alterationem facere possunt.</div> + +<div class="note"><a name="note3439">3439</a>. Evitandi monstrifici aspectus, &c.</div> + +<div class="note"><a name="note3440">3440</a>. Neque enim tam actio, aut recordatio rerum hujusmodi displicet, sed iis vel gestus alterius Imaginationi adumbrare, vehementer molestum. Galat. de mor. cap. 7.</div> + +<div class="note"><a name="note3441">3441</a>. Tranquil. Praecipue vitentur tristes, et omnia deplorantes; tranquillitati inimicus est comes perturbatus, omnia gemens.</div> + +<div class="note"><a name="note3442">3442</a>. Illorum quoque hominum, a quorum consortio abhorrent, praesentia amovenda, nec sermonibus ingratis obtudendi; si quis insaniam ab insania sic curari aestimet, et proterve utitur, magis quam aeger insanit. Crato consil. 184. Scoltzii.</div> + +<div class="note"><a name="note3443">3443</a>. Molliter ac suaviter aeger tractetur, nec ad ea adigatur quae non curat.</div> + +<div class="note"><a name="note3444">3444</a>. Ob suspiciones curas, aemulationem, ambitionem, iras, &c. quas locus ille ministrat, et quae fecissent melancholicum.</div> + +<div class="note"><a name="note3445">3445</a>. Nisi prius animum turbatissimum curasset; oculi sine capite, nec corpus sine anima curari potest.</div> + +<div class="note"><a name="note3446">3446</a>. E graeco. “You shall not cure the eye, unless you cure the whole head also; nor the head, unless the whole body; nor the whole body, unless the soul besides.”</div> + +<div class="note"><a name="note3447">3447</a>. Et nos non paucos sanavimus, animi motibus ad debitum revocatis, lib. 1. de sanit. tuend.</div> + +<div class="note"><a name="note3448">3448</a>. Consol. ad Apollonium. Si quis sapienter et suo tempore adhibeat, Remedia morbis diversis diversa sunt; dolentem sermo benignus sublevat.</div> + +<div class="note"><a name="note3449">3449</a>. Lib. 12. Epist.</div> + +<div class="note"><a name="note3450">3450</a>. De nat. deorum consolatur afflictos, deducit perterritos a timore, cupiditates imprimis, et iracundias comprimit.</div> + +<div class="note"><a name="note3451">3451</a>. Heauton. Act. 1. Scen. 1. Ne metue, ne verere, crede inquam mihi, aut consolando, aut consilio, aut rejuvero.</div> + +<div class="note"><a name="note3452">3452</a>. Novi faeneratorem avarud apud meus sic curatum, qui multam pecuniam amiserat.</div> + +<div class="note"><a name="note3453">3453</a>. Lib. 1. consil. 12. Incredibile dictu quantum juvent.</div> + +<div class="note"><a name="note3454">3454</a>. Nemo istiusmodi conditionis hominibus insultet, aut in illos sit severior, verum miseriae potius indolescat, vicemque deploret. lib. 2. cap. 16.</div> + +<div class="note"><a name="note3455">3455</a>. Cap. 7. Idem Piso Laurentius cap. 8.</div> + +<div class="note"><a name="note3456">3456</a>. Quod timet nihil est, ubi cogitur et videt.</div> + +<div class="note"><a name="note3457">3457</a>. Una vice blandiantur, una vice iisdem terrorem incutiant.</div> + +<div class="note"><a name="note3458">3458</a>. Si vero fuerit ex novo malo audito, vel ex animi accidente, aut de amissione mercium, aut morte amici, introducantur nova contraria his quae ipsum ad gaudia moveant; de hoc semper niti debemus, &c.</div> + +<div class="note"><a name="note3459">3459</a>. Lib. 3. cap. 14.</div> + +<div class="note"><a name="note3460">3460</a>. Cap. 3. Castratio olim a veteribus usa in morbis desperatis, &c.</div> + +<div class="note"><a name="note3461">3461</a>. Lib. 1. cap. 5. sic morbum morbo, ut clavum clavo, retundimus, et malo nodo malum cuneum adhibemus. Novi ego qui ex subito hostium incursu et inopi nato timore quartanam depulerat.</div> + +<div class="note"><a name="note3462">3462</a>. Lib. 7. cap. 50. In acie pugnans febre quartana liberatus est.</div> + +<div class="note"><a name="note3463">3463</a>. Jacchinus, c. 15. in 9. Rhasis Mont. cap. 26.</div> + +<div class="note"><a name="note3464">3464</a>. Lib. 1. cap. 16. aversantur eos qui eorum affectus rident, contemnunt. Si ranas et viperas comedisse se putant, concedere debemus, et spem de cura facere.</div> + +<div class="note"><a name="note3465">3465</a>. Cap. 8. de mel.</div> + +<div class="note"><a name="note3466">3466</a>. Cistam posuit ex Medicorum consilio prope eum, in quem alium se mortuum fingentem pacuit; hic in cista jacens, &c.</div> + +<div class="note"><a name="note3467">3467</a>. Serres. 1550.</div> + +<div class="note"><a name="note3468">3468</a>. In 9. Rhasis. Magnam vim habet musica.</div> + +<div class="note"><a name="note3469">3469</a>. Cap. de Mania. Admiranda profecto res est, et digna expensione, quod sonorum concinnitas mentem emolliat, sistatque procellosas ipsius affectiones.</div> + +<div class="note"><a name="note3470">3470</a>. Laguens animus inde erigitur et reviviscit, nec tam aures afficit, sed et sonitu per arterias undique diffuso, spiritus tum vitales tum animales excitat, mentem reddens aeilem, &c.</div> + +<div class="note"><a name="note3471">3471</a>. Musica venustate sua mentes severiores capit, &c.</div> + +<div class="note"><a name="note3472">3472</a>. Animos tristes subito exhilarat, nubilos vultus serenat, austeritatem reponit, jucunditatem exponit, barbariemque facit deponere gentes, mores instituit, iracundiam mitigat.</div> + +<div class="note"><a name="note3473">3473</a>. Cithara tristitiam jucundat, timidos furores attenuat, cruentam saevitiam blande reficit, languorem. &c.</div> + +<div class="note"><a name="note3474">3474</a>. Pet. Aretine.</div> + +<div class="note"><a name="note3475">3475</a>. Castilio de aulic. lib 1. fol. 27.</div> + +<div class="note"><a name="note3476">3476</a>. Lib. de Natali. cap. 12.</div> + +<div class="note"><a name="note3477">3477</a>. Quod spiritus qui in corde agitant tremulem et subsaltantem recipiunt aerem in pectus, et inde excitantur, a spiritu musculi moventur, &c.</div> + +<div class="note"><a name="note3478">3478</a>. Arbores radicibus avulsae, &c.</div> + +<div class="note"><a name="note3479">3479</a>. M. Carew of Anthony, in descript. Cornwall, saith of whales, that they will come and show themselves dancing at the sound of a trumpet, fol. 35. 1. et fol. 154. 2 book.</div> + +<div class="note"><a name="note3480">3480</a>. De cervo, equo, cane, urso idem compertum; musica afficiuntur.</div> + +<div class="note"><a name="note3481">3481</a>. Numen inest numeris.</div> + +<div class="note"><a name="note3482">3482</a>. Saepe graves morbos modulatum carmen abegit. Et desperatis conciliavit opem.</div> + +<div class="note"><a name="note3483">3483</a>. Lib. 5. cap. 7. Moerentibus moerorem adimam, laetantem vero seipso reddam hilariorem, amantem calidiorem, religiosum divine numine correptum, et ad Deos colendos paratiorem.</div> + +<div class="note"><a name="note3484">3484</a>. Natalis Comes Myth. lib. 4. cap. 12.</div> + +<div class="note"><a name="note3485">3485</a>. Lib. 5. de rep. Curat. Musica furorem Sancti viti.</div> + +<div class="note"><a name="note3486">3486</a>. Exilire e convivio. Cardan, subtil, lib. 13.</div> + +<div class="note"><a name="note3487">3487</a>. Iliad. 1.</div> + +<div class="note"><a name="note3488">3488</a>. Libro 9. cap. 1. Psaltrias. Sambuciatrasque et convivalia ludorum oblectamenta addita epuliis ex Asia invexit in urbem.</div> + +<div class="note"><a name="note3489">3489</a>. Comineus.</div> + +<div class="note"><a name="note3490">3490</a>. Ista libenter et magna cum voluptate spectare soleo. Et scio te illecebris hisce captum iri et insuper tripudiaturum, haud dubie demulcebere.</div> + +<div class="note"><a name="note3491">3491</a>. In musicis supra omnem fidem capior et oblector; choreas libentissime aspicio, pulchraram foeminarum venustate detineor, otiari inter has solutus curis possum.</div> + +<div class="note"><a name="note3492">3492</a>. 3. De legibus.</div> + +<div class="note"><a name="note3493">3493</a>. Sympos. quest. 5. Musica multos magis dementat quam vinum.</div> + +<div class="note"><a name="note3494">3494</a>. Animi morbi vel a musica curantur vel inferuntur.</div> + +<div class="note"><a name="note3495">3495</a>. Lib. 3. de anima Laetitia purgat sanguinem, valetudinem conservat, colorem inducit florentem, nitidum gratum.</div> + +<div class="note"><a name="note3496">3496</a>. Spiritus temperat, calorem excitat, naturalem virtutem corroborat, juvenile corpus diu servat, vitam prorogat, ingenium acuit, et hominum negotii quibuslibet aptiorem reddit. Schola Salern.</div> + +<div class="note"><a name="note3497">3497</a>. Dum contumelia vacant et festiva lenitate mordent, mediocres animi aegritudines sanari solent, &c.</div> + +<div class="note"><a name="note3498">3498</a>. De mor. fol. 57. Amamusideo eos qui sunt faceti et jucundi.</div> + +<div class="note"><a name="note3499">3499</a>. Regim. sanit. part. 2. Nota quod arnicas bonus et dilectus socius, narrationibus suis jucundis superat omneni melodiam.</div> + +<div class="note"><a name="note3500">3500</a>. Lib. 21. cap. 27.</div> + +<div class="note"><a name="note3501">3501</a>. Comment. in 4 Odyss.</div> + +<div class="note"><a name="note3502">3502</a>. Lib. 26. c. 15.</div> + +<div class="note"><a name="note3503">3503</a>. Homericum illud Nepenthes quod moerorem tollit, et cuthimiam, et hilaritatem parit.</div> + +<div class="note"><a name="note3504">3504</a>. Plaut. Bacch.</div> + +<div class="note"><a name="note3505">3505</a>. De aegritud. capitis. Omni modo generet laetitiam in iis, de iis quae audiuntur et videntur, aut odorantur, aut gustantur, aut quocunque modo sentiri possunt, et aspectu formarum multi decoris et ornatus, et negotiatione; jucunda, et blandientibus ludis, et promissis distrahantur, eorum animi, de re aliqua quam timent et dolent.</div> + +<div class="note"><a name="note3506">3506</a>. Utantur ve nationibus ludis, jocis, amicorum consortiis, quae non sinunt animum turbari, vino et cantu et loci mutatione, et biberia, et gaudio, ex quibus praecipue delectantur.</div> + +<div class="note"><a name="note3507">3507</a>. Piso ex fabulis et ludis quaerenda delectatio. His versetur qui maxima grati, sunt, cantus et chorea ad laetitiam prosunt.</div> + +<div class="note"><a name="note3508">3508</a>. Praecipue valet ad expellendam melancholiam stare in cantibus, ludis, et sonis et habitare cum familiaribus, et praecipue cum puellis jucundis.</div> + +<div class="note"><a name="note3509">3509</a>. Par. 5. de avocamentis lib. de absolvendo luctu.</div> + +<div class="note"><a name="note3510">3510</a>. Corporum complexus, cantus, ludi, formae, &c.</div> + +<div class="note"><a name="note3511">3511</a>. Circa hortos Epicuri frequenter.</div> + +<div class="note"><a name="note3512">3512</a>. Dypnosoph. lib. 10. Coronavit florido serto incendens odores, in culcitra plumea collocavit dulciculam potionem propinans psaltriam adduxit, &c.</div> + +<div class="note"><a name="note3513">3513</a>. Ut reclinata suaviter in lectum puella, &c.</div> + +<div class="note"><a name="note3514">3514</a>. Tom. 2. consult. 85.</div> + +<div class="note"><a name="note3515">3515</a>. Epist. fam. lib. 7. 22. epist. Heri demum bene potus, seroque redieram.</div> + +<div class="note"><a name="note3516">3516</a>. Valer. Max. cap. lib. 8. Interposita arundine cruribus suis, cum filiis ludens, ab Alcibiade risus est.</div> + +<div class="note"><a name="note3517">3517</a>. Hor.</div> + +<div class="note"><a name="note3518">3518</a>. Hominibus facetis et ludis puerilibus ultra modum deditus adeo ut si cui in eo tam gravitatem, quam levitatem considerare liberet, duas personas distinctas in eo esse diceret.</div> + +<div class="note"><a name="note3519">3519</a>. De nugis curial. lib. 1. cap. 4. Magistratus et viri graves, a ludis levioribus arcendi.</div> + +<div class="note"><a name="note3520">3520</a>. Machiavel vita ejus. Ab amico reprehensus, quod praeter dignitatem tripudiis operam daret, respondet, &c.</div> + +<div class="note"><a name="note3521">3521</a>. There is a time for all things, to weep, laugh, mourn, dance, Eccles. iii. 4.</div> + +<div class="note"><a name="note3522">3522</a>. Hor.</div> + +<div class="note"><a name="note3523">3523</a>. John Harrington, Epigr. 50.</div> + +<div class="note"><a name="note3524">3524</a>. Lucretia toto sis licet usque die, Thaida nocte volo.</div> + +<div class="note"><a name="note3525">3525</a>. Lil. Giraldus hist. deor. Syntag. 1.</div> + +<div class="note"><a name="note3526">3526</a>. Lib. 2. de aur. as.</div> + +<div class="note"><a name="note3527">3527</a>. Eo quod risus esset laboris et modesti victus condimentum.</div> + +<div class="note"><a name="note3528">3528</a>. Calcag. epig.</div> + +<div class="note"><a name="note3529">3529</a>. Cap. 61. In deliciis habuit scurras et adulatores.</div> + +<div class="note"><a name="note3530">3530</a>. Universa gens supra mortales caeteros conviviorum studiosissima. Ea enim per varias et exquisitas dapes, interpositis musicis et joculatoribus, in multas saepius horas extrahunt, ac subinde productis choreis et amoribus foeminarum indulgent, &c.</div> + +<div class="note"><a name="note3531">3531</a>. Syntag. de Musis.</div> + +<div class="note"><a name="note3532">3532</a>. Atheneus lib. 12 et 14. assiduis mulierum vocibus, cantuque symphoniae Palatium Persarum regis totum personabat. Jovius hist. lib. 18.</div> + +<div class="note"><a name="note3533">3533</a>. Eobanus Hessus.</div> + +<div class="note"><a name="note3534">3534</a>. Fracastorius.</div> + +<div class="note"><a name="note3535">3535</a>. Vivite ergo laeti, O amici, procul ab angustia, vivite laeti.</div> + +<div class="note"><a name="note3536">3536</a>. Iterum precor et obtestor, vivite laeti: illad quod cor urit, negligite.</div> + +<div class="note"><a name="note3537">3537</a>. Laetus in praesens animus quod ultra oderit curare. Hor. He was both Sacerdoa et Medicus.</div> + +<div class="note"><a name="note3538">3538</a>. Haec autem non tam ut Sacerdos, amici, mando vobis, quam ut medicus; nam absque hac una tanquam medicinarum vita, medicinae omnes ad vitam producendam. adhibitae moriuntur: vivite laeti.</div> + +<div class="note"><a name="note3539">3539</a>. Locheus Anacreon.</div> + +<div class="note"><a name="note3540">3540</a>. Lucian. Necyomantia. Tom. 2.</div> + +<div class="note"><a name="note3541">3541</a>. Omnia mundana nugas aestima. Hoc solum tota vita persequere, ut praesentibus bene compositis, minime curiosus, aut ulla in re solicitus, quam plurimum potes vitam hilarem traducas.</div> + +<div class="note"><a name="note3542">3542</a>. “If the world think that nothing can be happy without love and mirth, then live in love and jollity.”</div> + +<div class="note"><a name="note3543">3543</a>. Hildesheim spicel. 2. de Mania, fol. 161. Studia literarum et animi perturbationes fugiat, et quantum potest jucunde vivat.</div> + +<div class="note"><a name="note3544">3544</a>. Lib. de atra bile. Gravioribus curis ludos et facetias aliquando interpone, jocos, et quae solent animum relaxare.</div> + +<div class="note"><a name="note3545">3545</a>. Consil. 30. mala valetudo aucta et contracta est tristitia, ac proptera exhilaratione animi removenda.</div> + +<div class="note"><a name="note3546">3546</a>. Athen. dypnosoph. lib. 1.</div> + +<div class="note"><a name="note3547">3547</a>. Juven. sat. 8. “You will find him beside some cutthroat, along with sailors, or thieves, or runaways.”</div> + +<div class="note"><a name="note3548">3548</a>. Hor. “What does it signify whether I perish by disease or by the sword!”</div> + +<div class="note"><a name="note3549">3549</a>. Frossard. hist. lib. 1. Hispani cum Anglorum vires ferre non possent, in fugam se dederunt, &c. Praecipites in fluvium se dederunt, ne in hostium manus venirent.</div> + +<div class="note"><a name="note3550">3550</a>. Ter.</div> + +<div class="note"><a name="note3551">3551</a>. Hor “Although you swear that you dread the night air.”</div> + +<div class="note"><a name="note3552">3552</a>. <span lang="gr">Ἠ πίθι ἠ ἄπιθι</span>. “Either drink or depart.”</div> + +<div class="note"><a name="note3553">3553</a>. Lib. de lib. propriis. Hos libros, scio multos spernere, nam felices his se non indigere putant, infelices ad solationem miseriae non sufficere. Et tamen felicibus moderationem, dum inconstantiam humanae felicitatis docent, praestant; infelices si omnia recte aestimare velint, felices reddere possunt.</div> + +<div class="note"><a name="note3554">3554</a>. Nullum medicamentum omnes sanare potest; sunt affectus animi qui prorsus sunt insanabiles? non lamen artis opus sperni debet, aut medicinae, aut philosophae.</div> + +<div class="note"><a name="note3555">3555</a>. “The insane consolations of a foolish mind.”</div> + +<div class="note"><a name="note3556">3556</a>. Salust. Verba virtutem non addunt, nec imperatoris oratio facile timido fortem.</div> + +<div class="note"><a name="note3557">3557</a>. Job, cap. 16.</div> + +<div class="note"><a name="note3558">3558</a>. Epist. 13. lib. 1.</div> + +<div class="note"><a name="note3559">3559</a>. Hor.</div> + +<div class="note"><a name="note3560">3560</a>. Lib. 2. Essays, cap. 6.</div> + +<div class="note"><a name="note3561">3561</a>. Alium paupertas, alium orbitas, hunc morbi, illum timor, alium injuriae, hunc insidiae, illum uxor, filii distrahunt, Cardan.</div> + +<div class="note"><a name="note3562">3562</a>. Boethius l. 1. met. 5.</div> + +<div class="note"><a name="note3563">3563</a>. Apuleius 4. florid. Nihil homini tam prospere datum divinitus, quin ei admixtum sit aliquid difficultatis, in amplissima quaque laetitia subest quaedam querimonia, conjugatione quadam mellis et fellis.</div> + +<div class="note"><a name="note3564">3564</a>. Si omnes premantur, quis tu es qui solus evadere cupis ab ea lege quae neminem praeterit? cur te non mortalem factum et universi orbis regem fieri non doles?</div> + +<div class="note"><a name="note3565">3565</a>. Puteanus ep. 75. Neque cuiquam praecipue dolendum eo quod accidit universis.</div> + +<div class="note"><a name="note3566">3566</a>. Lorchan. Gallobelgicus lib. 3. Anno 1598. de Belgis. Sed eheu inquis euge quid agemus? ubi pro Epithalamio Bellonae flagellum, pro musica harmonia terribilum lituorum et tubarum audias clangorem, pro taedis nuptialibus, villarum, pagorum, urbium videas incendia; ubi pro jubilo lamenta, pro risu fletus aerem complent.</div> + +<div class="note"><a name="note3567">3567</a>. Ita est profecto, et quisquis haec videre abnuis, huic seculi parum aptus es, aut potius nostrorum omnium conditionem ignoras, quibus reciproco quodam nexu laeta tristibus, tristia laetis invicem succedunt.</div> + +<div class="note"><a name="note3568">3568</a>. In Tusc. e vetere poeta.</div> + +<div class="note"><a name="note3569">3569</a>. Cardan lib. 1. de consol. Est consolationis genus non leve, quod a necessitate fit; sive feras, sive non feras, ferendum est tamen.</div> + +<div class="note"><a name="note3570">3570</a>. Seneca.</div> + +<div class="note"><a name="note3571">3571</a>. Omni dolori tempus est medicina; ipsum luctum extinguit, injurias delet, omnis mali oblivionem adfert.</div> + +<div class="note"><a name="note3572">3572</a>. Habet hoc quoque commodum omnis infelicitas, suaviorem vitam cum abierit relinquit.</div> + +<div class="note"><a name="note3573">3573</a>. Virg.</div> + +<div class="note"><a name="note3574">3574</a>. Ovid. “For there is no pleasure perfect, some anxiety always intervenes.”</div> + +<div class="note"><a name="note3575">3575</a>. Lorchan. Sunt namque infera superis, humana terrenis longe disparia. Etenim beatae mentes feruntur libere, et sine ullo impedimento, stellae, aethereique orbes cursus et conversiones suas jam saeculis innumerabilibus constantissime conficiunt; verum homines magnis angustiis. Neque hac naturae lege est quisquam mortalium solutus.</div> + +<div class="note"><a name="note3576">3576</a>. Dionysius Halicar. lib. 8. non enim unquam contigit, nec post homines natos invenies quenquam, cui omnia ex animi sententia successerint, ita ut nulla in re fortuna sit ei adversata.</div> + +<div class="note"><a name="note3577">3577</a>. Vit. Gonsalvi lib. ult. ut ducibus fatale sit clarissimis a culpa sua, secus circumveniri cum malitia et invidia, imminutaque dignitate per contumeliam mori.</div> + +<div class="note"><a name="note3578">3578</a>. In terris purum illum aetherem non invenies, et ventos serenos; nimbos potius, procellas, calumnias. Lips. cent. misc. ep. 8.</div> + +<div class="note"><a name="note3579">3579</a>. Si omnes homines sua mala suasque curas in unum cumulum conferrent, aequis divisuri portionibus, &c.</div> + +<div class="note"><a name="note3580">3580</a>. Hor. ser. lib. 1.</div> + +<div class="note"><a name="note3581">3581</a>. Quod unusquisque propria mala novit, aliorum nesciat, in causa est, ut se inter alios miserum putet. Cardan, lib. 3. de consol. Plutarch de consol, ad Apollonium.</div> + +<div class="note"><a name="note3582">3582</a>. Quam multos putas qui se coelo proximos putarent, totidem regulos, si de fortunae tuae reliquiis pars iis minima contingat. Boeth. de consol. lib. 2. pros. 4.</div> + +<div class="note"><a name="note3583">3583</a>. “You know the value of a thing from wanting more than from enjoying it.”</div> + +<div class="note"><a name="note3584">3584</a>. Hesiod. Esto quod es; quod sunt alii, sine quemlibet esse; Quod non es, nolis; quod potes esse, velis.</div> + +<div class="note"><a name="note3585">3585</a>. Aesopi fab.</div> + +<div class="note"><a name="note3586">3586</a>. Seneca.</div> + +<div class="note"><a name="note3587">3587</a>. Si dormirent semper omnes, nullus alio felicior esset. Card.</div> + +<div class="note"><a name="note3588">3588</a>. Seneca de ira.</div> + +<div class="note"><a name="note3589">3589</a>. Plato, Axiocho. An ignoras vitam hanc peregrinationem, &c. quam sapiences cum gaudio percurrunt.</div> + +<div class="note"><a name="note3590">3590</a>. Sic expedit; medicus non dat quod patiens vult, sed quod ipse bonum scit.</div> + +<div class="note"><a name="note3591">3591</a>. Frumentum non egreditur nisi trituratum, &c.</div> + +<div class="note"><a name="note3592">3592</a>. Non est poena damnantis sed flagellum corrigentis.</div> + +<div class="note"><a name="note3593">3593</a>. Ad haereditatem aeternam sic erudimur.</div> + +<div class="note"><a name="note3594">3594</a>. Confess. 6.</div> + +<div class="note"><a name="note3595">3595</a>. Nauclerum tempestas, athletam stadium, ducem pugna, magnanimum calamitas, Christianum vero tentatio probat et examinat.</div> + +<div class="note"><a name="note3596">3596</a>. Sen. Herc. fur. “The way from the earth to the stars is not so downy.”</div> + +<div class="note"><a name="note3597">3597</a>. Ideo Deus asperum fecit iter, ne dum delectantur in via, obliviscantur eorum quae sunt in patria.</div> + +<div class="note"><a name="note3598">3598</a>. Boethius l. 5. met. ult, “Go now, brave fellows, whither the lofty path of a great example leads. Why do you stupidly expose your backs? The earth brings the stars to subjection.”</div> + +<div class="note"><a name="note3599">3599</a>. Boeth. pro. ult. Manet spectator cunctorum desuper praescius deus, bonis proemia, malis supplicia dispensans.</div> + +<div class="note"><a name="note3600">3600</a>. Lib. de provid. voluptatem capiunt dii siquando magnos viros colluctantes cum calamitate vident.</div> + +<div class="note"><a name="note3601">3601</a>. Ecce spectaculum Deo dignum. Vir fortis mala fortuna compositus.</div> + +<div class="note"><a name="note3602">3602</a>. 1 Pet. v. 7. Psal. lv. 22.</div> + +<div class="note"><a name="note3603">3603</a>. Raro sub eodem lare honestas et forma habitant.</div> + +<div class="note"><a name="note3604">3604</a>. Josephus Mussus vita ejus.</div> + +<div class="note"><a name="note3605">3605</a>. Homuncio brevis, macilentus, umbra hominis, &c. Ad stuporem ejus eruditionem et eloquentiam admirati sunt.</div> + +<div class="note"><a name="note3606">3606</a>. Nox habet suas voluptates.</div> + +<div class="note"><a name="note3607">3607</a>. Lib. 5, ad finem, caecus potest esse sapiens et beatus, &c.</div> + +<div class="note"><a name="note3608">3608</a>. In Convivio lib. 25.</div> + +<div class="note"><a name="note3609">3609</a>. Joachimus Camerarius vit. ejus.</div> + +<div class="note"><a name="note3610">3610</a>. Riber. vit. ejus.</div> + +<div class="note"><a name="note3611">3611</a>. Macrobius.</div> + +<div class="note"><a name="note3612">3612</a>. Sueton. c. 7. 9.</div> + +<div class="note"><a name="note3613">3613</a>. Lib. 1. Corpore exili et despecto, sed ingenio et prudentia longe aute se reges caeteros praeveniens.</div> + +<div class="note"><a name="note3614">3614</a>. Alexander Gaguinis hist. Polandiae. Corpore parvus eram, cubito vix altior uno, Sed tamen in parvo corpore magnus eram.</div> + +<div class="note"><a name="note3615">3615</a>. Ovid.</div> + +<div class="note"><a name="note3616">3616</a>. Vir. Aenei. 10.</div> + +<div class="note"><a name="note3617">3617</a>. “If the fates give you large proportions, do you not require faculties?”</div> + +<div class="note"><a name="note3618">3618</a>. Lib. 2. cap. 20. oneri est illis corporis moles, et spiritus minus vividi.</div> + +<div class="note"><a name="note3619">3619</a>. Corpore breves prudentiores quum coaretata sit anima. Ingenio pollet cui vim natura negavit.</div> + +<div class="note"><a name="note3620">3620</a>. Multis ad salutem animae profuit corporis aegritudo, Petrarch.</div> + +<div class="note"><a name="note3621">3621</a>. Lib. 7. Summa est totius Philosophiae, si tales, &c.</div> + +<div class="note"><a name="note3622">3622</a>. “When we are sick we are most amiable.”</div> + +<div class="note"><a name="note3623">3623</a>. Plinius epist. 7. lib. Quem infirmum libido solicitat, aut avaritia, aut honores? nemini invidet, neminem miratur, neminem despicit, sermone maligno non alitur.</div> + +<div class="note"><a name="note3624">3624</a>. Non terret princeps, magister, parens, judex; at aegritudo superveniens, omnia correxit.</div> + +<div class="note"><a name="note3625">3625</a>. Nat. Chytraeus Europ. deliciis. Labor, dolor, aegritudo, luctus, servire superbis dominis, jugum ferre superstitionis, quos habet charos sepelire, &c. condimenta vitae sunt.</div> + +<div class="note"><a name="note3626">3626</a>. Non tam mari quam proelio virtus, etiam lecto exhibetur: vincetur aut vincet; aut tu febrem relinques, aut ipsa te. Seneca.</div> + +<div class="note"><a name="note3627">3627</a>. Tullius lib. 7. fam. ep. Vesicae morbo laborans, et urinae mittendae difficultate tanta, ut vix incrementum caperet; repellebat haec omnia animi gaudium ob memoriam inventorum.</div> + +<div class="note"><a name="note3628">3628</a>. Boeth. lib. 2. pr. 4. Huic sensus exuperat, sed est pudori degener sanguis.</div> + +<div class="note"><a name="note3629">3629</a>. Gaspar Ens polit. thes.</div> + +<div class="note"><a name="note3630">3630</a>. “Does such presumption in your origin possess you?”</div> + +<div class="note"><a name="note3631">3631</a>. Alii pro pecunia emunt nobilitatem, alii illam lenocinio, alii veneficiis, alii parricidiis; multis perditio nobilitate conciliat, plerique adulatione, detractione, calumniis, &c. Agrip. de vanit. scien.</div> + +<div class="note"><a name="note3632">3632</a>. Ex. homicidio saepe orta nobilitas et strenua carnificina.</div> + +<div class="note"><a name="note3633">3633</a>. Plures ob prostitutas filias, uxores, nobiles facti; multos venationes, rapinae, caedes, praestigia, &c.</div> + +<div class="note"><a name="note3634">3634</a>. Sat. Menip.</div> + +<div class="note"><a name="note3635">3635</a>. Cum enim hos dici nobiles videmus, qui divitiis abundant, divitiae vero raro virtutis sunt comites, quis non videt ortum nobilitatis degenerem? hunc usurae ditarunt, illum spolia, proditiones; hic veneficiis ditatus, ille adulationibus, huic adulteria lucrum praebent, nonullis mendacia, quidam ex conjuge quaestum faciunt, plerique ex natis, &c. Florent. hist. lib. 3.</div> + +<div class="note"><a name="note3636">3636</a>. Juven. “A shepherd, or something that I should rather not tell.”</div> + +<div class="note"><a name="note3637">3637</a>. Robusta improbitas a tyrannide incepta, &c.</div> + +<div class="note"><a name="note3638">3638</a>. Gasper Ens thesauro polit.</div> + +<div class="note"><a name="note3639">3639</a>. Gresserus Itinerar. fol. 266.</div> + +<div class="note"><a name="note3640">3640</a>. Hor. “Nobility without wealth is more worthless than seaweed.”</div> + +<div class="note"><a name="note3641">3641</a>. Syl. nup. lib. 4. num. 111.</div> + +<div class="note"><a name="note3642">3642</a>. Exod. xxxii.</div> + +<div class="note"><a name="note3643">3643</a>. Omnium nobilium sufficientia in eo probatur si venatica noverint, si aleam, si corporis vires ingentibus poculis commonstrent, si naturae robur numerosa venere probent, &c.</div> + +<div class="note"><a name="note3644">3644</a>. Difficile est, ut non sit superbus dives, Austin. ser. 24.</div> + +<div class="note"><a name="note3645">3645</a>. Nobilitas nihil aliud nisi improbitas, furor, rapina, latrocinium, homicidium, luxus, venatio, violentia, &c.</div> + +<div class="note"><a name="note3646">3646</a>. The fool took away my lord in the mask, 'twas apposite.</div> + +<div class="note"><a name="note3647">3647</a>. De miser. curial. Miseri sunt, inepti sunt, turpes sunt, multi ut parietes aedium suarum speciosi.</div> + +<div class="note"><a name="note3648">3648</a>. Miraris aureos vestes, equos, canes, ordinem famulorum, lautas mensas, aedes, villas, praedia, piscinas, sylvas, &c. haec omnia stultus assequi potest. Pandalus noster lenocinio nobilitatus est, Aeneas Sylvius.</div> + +<div class="note"><a name="note3649">3649</a>. Bellonius observ. lib. 2.</div> + +<div class="note"><a name="note3650">3650</a>. Mat. Riccius lib. 1. cap. 3. Ad regendam remp. soli doctores, aut licentiati adsciscuntur, &c.</div> + +<div class="note"><a name="note3651">3651</a>. Lib. 1. hist, conditione servus, caeterum acer bello, et animi magnitudine maximorum regum nemini secundus: ob haec a Mameluchis in regem electus.</div> + +<div class="note"><a name="note3652">3652</a>. Olaus Magnus lib. 18. Saxo Grammaticus, a quo rex Sueno et caetera Danorum regum stemmata.</div> + +<div class="note"><a name="note3653">3653</a>. Seneca de Contro. Philos. epist.</div> + +<div class="note"><a name="note3654">3654</a>. Corpore sunt et animo fortiores spurii, plerumque ob amoris vehementiam, seminis crass. &c.</div> + +<div class="note"><a name="note3655">3655</a>. Vita Castruccii. Nec praeter rationem mirum videri debet, si quis rem considerare velit, omnes eos vel saltem maximam partem, qui in hoc terrarum orbe res praestantiores aggressi sunt, atque inter caeteros aevi sui heroas excelluerunt, aut obscuro, aut abjecto loco editos, et prognatos fuisse abjectis parentibus. Eorum ego Catalogum infinitum recensere possem.</div> + +<div class="note"><a name="note3656">3656</a>. Exercit. 265.</div> + +<div class="note"><a name="note3657">3657</a>. “It is a thing deserving of our notice, that most great men were born in obscurity, and of unchaste mothers.”</div> + +<div class="note"><a name="note3658">3658</a>. Flor. hist. l. 3. Quod si nudos nos conspici contingat, omnium una eademque erit facies; nam si ipsi nostras, nos eorum vestes induamus, nos, &c.</div> + +<div class="note"><a name="note3659">3659</a>. Ut merito dicam, quod simpliciter sentiam, Paulum Schalichium scriptorem, et doctorem, pluris facio quam comitem Hunnorum, et Baronem Skradinum; Encyclopaediam tuam, et orbem disciplinarum omnibus provinciis antefero. Balaeus epist. nuncupat. ad 5 cent, ultimam script. Brit.</div> + +<div class="note"><a name="note3660">3660</a>. Praefat hist. lib. 1. virtute tua major, quam aut Hetrusci imperii fortuna, aut numerosa et decora prolis felicitate beatior evadis.</div> + +<div class="note"><a name="note3661">3661</a>. Curtius.</div> + +<div class="note"><a name="note3662">3662</a>. Bodine de rep. lib. 3. cap. 8.</div> + +<div class="note"><a name="note3663">3663</a>. Aeneas Silvius, lib. 2. cap. 29.</div> + +<div class="note"><a name="note3664">3664</a>. “If children be proud, haughty, foolish, they defile the nobility of their kindred,” Eccl. xxii, 8.</div> + +<div class="note"><a name="note3665">3665</a>. Cujus possessio nec furto eripi, nec incendio absumi, nec aquarum voragine absorberi, vel vi morbi destrui potest.</div> + +<div class="note"><a name="note3666">3666</a>. Send them both to some strange place naked, ad ignotos, as Aristippus said, you shall see the difference. Bacon's Essays.</div> + +<div class="note"><a name="note3667">3667</a>. Familiae splendor nihil opis attulit, &c.</div> + +<div class="note"><a name="note3668">3668</a>. Fluvius hic illustris, humanarum rerum imago, quae parvis ductae sub initiis, in immensum crescunt, et subito evanescunt. Exilis hic primo flavius, in admirandam magnitudinem excrescit, tandemque in mari Euxino evanescit. I. Stuckius pereg. mar. Euxini.</div> + +<div class="note"><a name="note3669">3669</a>. “For fierce eagles do not procreate timid ring-doves.”</div> + +<div class="note"><a name="note3670">3670</a>. Sabinus in 6. Ovid. Met. fab. 4.</div> + +<div class="note"><a name="note3671">3671</a>. Lib. 1. de 4. Complexionibus.</div> + +<div class="note"><a name="note3672">3672</a>. Hor. ep. Od. 2. “And although he boast of his wealth, Fortune has not changed his nature.”</div> + +<div class="note"><a name="note3673">3673</a>. Lib. 2. ep. 15. Natus sordido tuguriolo et paupere domo, qui vix milio rugientem ventrem, &c.</div> + +<div class="note"><a name="note3674">3674</a>. Nihil fortunato insipiente intolerabilius.</div> + +<div class="note"><a name="note3675">3675</a>. Claud. l. 9. in Eutrop.</div> + +<div class="note"><a name="note3676">3676</a>. Lib. 1. de Rep. Gal. Quoniam et commodiore utuntur conditione, et honestiore loco nati, jam inde a parvulis ad morum civilitatem educati sunt, et assuefacti.</div> + +<div class="note"><a name="note3677">3677</a>. Nullum paupertate gravius onus.</div> + +<div class="note"><a name="note3678">3678</a>. Ne quis irae divinae judicium putaret, aut paupertas exosa foret. Gault. in cap. 2. ver. 18. Lucae.</div> + +<div class="note"><a name="note3679">3679</a>. Inter proceres Thebanos numeratus, lectum habuit genus, frequens famulitium, domus amplas, &c. Apuleius Florid. l. 4.</div> + +<div class="note"><a name="note3680">3680</a>. P. Blesensis ep. 72. et 232. oblatos respui honores ex onere metiens; motus arabitiosos rogatus non ivi, &c.</div> + +<div class="note"><a name="note3681">3681</a>. Sudat pauper foras in opere, dives in cogitatione; hic os aperit oscitatione, ille ructatione; gravius ille fastidio, quam hic inedia cruciatur. Ber. ser.</div> + +<div class="note"><a name="note3682">3682</a>. In Hysperchen. Natura aequa est, puerosque videmus mendicorum nulla ex parte regum filiis dissimiles, plerumque saniores.</div> + +<div class="note"><a name="note3683">3683</a>. Gallo Tom. 2.</div> + +<div class="note"><a name="note3684">3684</a>. Et e contubernio foedi atque olidi ventris mors tandem educit. Seneca ep. 103.</div> + +<div class="note"><a name="note3685">3685</a>. Divitiarum sequela, luxus, intemperies, arroganta, superbia, furor injustus, omnisque irrationibilis motus.</div> + +<div class="note"><a name="note3686">3686</a>. Juven. Sat. 6. “Effeminate riches have destroyed the age by the introduction of shameful luxury.”</div> + +<div class="note"><a name="note3687">3687</a>. Saturn. Epist.</div> + +<div class="note"><a name="note3688">3688</a>. Vos quidem divites putatis felices, sed nescitis eorum miserias.</div> + +<div class="note"><a name="note3689">3689</a>. Et quota pars haec eorum quae istos discruciant? si nossetis metus et curas, quibus obnoxii sunt, plane fugiendas vobis divitias existimaretis.</div> + +<div class="note"><a name="note3690">3690</a>. Seneca in Herc. Oeteo.</div> + +<div class="note"><a name="note3691">3691</a>. Et diis similes stulta cogitatio facit.</div> + +<div class="note"><a name="note3692">3692</a>. Flamma simul libidinis ingreditur; ira, furor et superbia, divitiarum sequela. Chrys.</div> + +<div class="note"><a name="note3693">3693</a>. Omnium oculis, odio, insidiis expositus, semper solicitus, fortunae ludibrium.</div> + +<div class="note"><a name="note3694">3694</a>. Hor. 2. 1. od. 10.</div> + +<div class="note"><a name="note3695">3695</a>. Quid me felicem toties jactastis amici? Qui cecidit, stabili non fuit ille loco. Boeth.</div> + +<div class="note"><a name="note3696">3696</a>. Ut postquam impinguati fuerint, devorentur.</div> + +<div class="note"><a name="note3697">3697</a>. Hor. “Although a hundred thousand bushels of wheat may have been threshed in your granaries, your stomach will not contain more than mine.”</div> + +<div class="note"><a name="note3698">3698</a>. Cap. 6. de curat. graec. affect. rap. de providentia; quotiescunque divitiis affluentem hominem videmus, cumque pessimum, ne quaeso hunc beatissimum putemus, sed infelicem, censeamus, &c.</div> + +<div class="note"><a name="note3699">3699</a>. Hor. l. 2. Od. 9.</div> + +<div class="note"><a name="note3700">3700</a>. Hor. lib. 2.</div> + +<div class="note"><a name="note3701">3701</a>. Florid. lib. 4. Dives ille cibo interdicitur, et in omni copia sua cibum non accipit, cum interea totum ejus servitium hilare sit, atque epuletur.</div> + +<div class="note"><a name="note3702">3702</a>. Epist. 115.</div> + +<div class="note"><a name="note3703">3703</a>. Hor. et mihi curto Ire licet mulo vel si libet usque Tarentum.</div> + +<div class="note"><a name="note3704">3704</a>. Brisonius.</div> + +<div class="note"><a name="note3705">3705</a>. Si modum excesseris, suavissima sunt molesta.</div> + +<div class="note"><a name="note3706">3706</a>. Et in cupidiis gulae, coquus et pueri illotis manibus ab exoneratione ventris omnia tractant, &c. Cardan. l. 8. cap. 46. de rerum varielate.</div> + +<div class="note"><a name="note3707">3707</a>. Epist.</div> + +<div class="note"><a name="note3708">3708</a>. Plin. lib. 57. cap. 6.</div> + +<div class="note"><a name="note3709">3709</a>. Zonaras 3. annal.</div> + +<div class="note"><a name="note3710">3710</a>. Plutarch. vit. ejus.</div> + +<div class="note"><a name="note3711">3711</a>. Hor Ser. lib. 1. Sat. 2.</div> + +<div class="note"><a name="note3712">3712</a>. Cap. 30. nullam vestem his induit.</div> + +<div class="note"><a name="note3713">3713</a>. Ad generum Cereris sine caede et sanguine pauci descendunt reges, et sicca morte tyranni.</div> + +<div class="note"><a name="note3714">3714</a>. “God shall deliver his soul from the power of the grave,” Psal. xlix. 15.</div> + +<div class="note"><a name="note3715">3715</a>. Contempl. Idiot. Cap. 37. divitiarum acquisitio magni laboris, possessio magni timoris, arnissio magni doloris.</div> + +<div class="note"><a name="note3716">3716</a>. Boethius de consol. phil. l. 3. “How contemptible stolid minds! They covet riches and titles, and when they have obtained these commodities of false weight and measures, then, and not before, they understand what is truly valuable.”</div> + +<div class="note"><a name="note3717">3717</a>. Austin in Ps. lxxvi. omnis Philosophiae magistra, ad coelum via.</div> + +<div class="note"><a name="note3718">3718</a>. Bonaae mentis soror paupertas.</div> + +<div class="note"><a name="note3719">3719</a>. Paedagoga pietatis sobria, pia mater, cultu simplex, habitu secura, consilio benesuada. Apul.</div> + +<div class="note"><a name="note3720">3720</a>. Cardan. Opprobrium non est paupertas: quod latro eripit, aut pater non reliquit, cur mihi vitio daretur, si fortuna divitias invidit? non aquilae, non, &c.</div> + +<div class="note"><a name="note3721">3721</a>. Tully.</div> + +<div class="note"><a name="note3722">3722</a>. Epist. 74. servus summe homo; servus sum, immo contubernalis, servus sum, at humilis amicus, immo conservus si cogitaveris.</div> + +<div class="note"><a name="note3723">3723</a>. Epist. 66 et 90.</div> + +<div class="note"><a name="note3724">3724</a>. Panormitan. rebus gestis Alph.</div> + +<div class="note"><a name="note3725">3725</a>. Lib. 4. num. 218. quidam deprehensus quod sederet loco nobilium, mea nobilitas, ait, est circa caput, vestra declinat ad caudam.</div> + +<div class="note"><a name="note3726">3726</a>. Tanto beatior es, quanto collectior.</div> + +<div class="note"><a name="note3727">3727</a>. Non amoribus inservit, non appetit honores, et qualitercunque relictus satis habet, hominem se esse meminit, invidet nemini, neminem despicit, neminem miratur, sermonibus malignis non attendit aut alitur. Plinius.</div> + +<div class="note"><a name="note3728">3728</a>. Politianus in Rustico.</div> + +<div class="note"><a name="note3729">3729</a>. Gyges regno Lydiae inflatus sciscitatum misit Apollinem an quis mortalium se felicior esset. Aglaium Areadum pauperrimum Apollo praetulit, qui terminos agri sui nunquam excesserat, rure suo contentus. Val. lib. 1. c. 7.</div> + +<div class="note"><a name="note3730">3730</a>. Hor. haec est Vita solutorum misera ambitione, gravique.</div> + +<div class="note"><a name="note3731">3731</a>. Amos. 6.</div> + +<div class="note"><a name="note3732">3732</a>. Praefat. lib. 7. Odit naturam quod infra deos sit; irascitur diis quod quis illi antecedat.</div> + +<div class="note"><a name="note3733">3733</a>. De ira cap. 31. lib. 3. Et si multum acceperit, injuriam putat plura non accepisse; non agit pro tribunatu gratias, sed queritur quod non sit ad praeturam perductus; neque haec grata, si desit consulatus.</div> + +<div class="note"><a name="note3734">3734</a>. Lips. admir.</div> + +<div class="note"><a name="note3735">3735</a>. Of some 90,000 inhabitants now.</div> + +<div class="note"><a name="note3736">3736</a>. Read the story at large in John Fox, his Acts and Monuments.</div> + +<div class="note"><a name="note3737">3737</a>. Hor. Sat. 2. ser. lib. 2.</div> + +<div class="note"><a name="note3738">3738</a>. 5 Florent. hist. virtus quietem parat, quies otium, otium porro luxum generat, luxus interitum, a quo iterum ad saluberrimas, &c.</div> + +<div class="note"><a name="note3739">3739</a>. Guicciard. in Hiponest nulla infelicitas subjectum esse legi naturae &c.</div> + +<div class="note"><a name="note3740">3740</a>. Persius.</div> + +<div class="note"><a name="note3741">3741</a>. Omnes divites qui coelo et terra frui possunt.</div> + +<div class="note"><a name="note3742">3742</a>. Hor. lib. 1. epis. 12.</div> + +<div class="note"><a name="note3743">3743</a>. Seneca epist. 15. panem et aquam natura desiderat, et haec qui habet, ipso cum Jove de felicitate contendat. Cibus simplex famem sedat, vestis tenuis frigius arcet. Senec. epist. 8.</div> + +<div class="note"><a name="note3744">3744</a>. Boethius.</div> + +<div class="note"><a name="note3745">3745</a>. Muffaes et alii.</div> + +<div class="note"><a name="note3746">3746</a>. Brissonius.</div> + +<div class="note"><a name="note3747">3747</a>. Psal. lxxxiv.</div> + +<div class="note"><a name="note3748">3748</a>. Si recte philosophemini, quicquid aptam moderationem supergreditur, oneri potius quam usui est.</div> + +<div class="note"><a name="note3749">3749</a>. Lib. 7. 16. Cereris munus et aquae poculum mortales quaerunt habere, et quorum saties nunquam est, luxus autem, sunt caetera, non epulae.</div> + +<div class="note"><a name="note3750">3750</a>. Satis est dives qui pane non indiget; nimium potens qui servire non cogitur. Ambitiosa non est fames, &c.</div> + +<div class="note"><a name="note3751">3751</a>. Euripides menalip. O fili, mediocres divitiae hominibus conveniunt, nimia vero moles perniciosa.</div> + +<div class="note"><a name="note3752">3752</a>. Hor.</div> + +<div class="note"><a name="note3753">3753</a>. O noctes coenaeque deum.</div> + +<div class="note"><a name="note3754">3754</a>. Per mille fraudes doctosque dolos ejicitur, apud sociam paupertatem ejusque cultores divertens in eorum sinu et tutela deliciatur.</div> + +<div class="note"><a name="note3755">3755</a>. Lucan. “O protecting quality of a poor man's life, frugal means, gifts scarce yet understood by the gods themselves.”</div> + +<div class="note"><a name="note3756">3756</a>. Lip. miscell. ep. 40.</div> + +<div class="note"><a name="note3757">3757</a>. Sat. 6. lib. 2.</div> + +<div class="note"><a name="note3758">3758</a>. Hor. Sat. 4.</div> + +<div class="note"><a name="note3759">3759</a>. Apuleius.</div> + +<div class="note"><a name="note3760">3760</a>. Chytreus in Europae deliciis. Accipite cives Veneti quod est optimum in rebus humanis, res humans contemnere.</div> + +<div class="note"><a name="note3761">3761</a>. Vah, vivere etiam nunc lubet, as Demea said, Adelph. Act. 4. Quam multis non egeo, quam multa non desidero, ut Socrates in pompa, ille in nundinis.</div> + +<div class="note"><a name="note3762">3762</a>. Epictetus 77. cap. quo sum destinatus, et sequar alacriter.</div> + +<div class="note"><a name="note3763">3763</a>. “Let whosoever covets it, occupy the highest pinnacle of fame, sweet tranquillity shall satisfy me.”</div> + +<div class="note"><a name="note3764">3764</a>. Puteanus ep. 62.</div> + +<div class="note"><a name="note3765">3765</a>. Marullus. “The immortal Muses confer imperishable pride of origin.”</div> + +<div class="note"><a name="note3766">3766</a>. Hoc erit in votis, modus agri non ita parvus, Hortus ubi et tecto vicinus jugis aquae fons, et paulum sylvae, &c. Hor. Sat. 6. lib. 2. Ser.</div> + +<div class="note"><a name="note3767">3767</a>. Hieronym.</div> + +<div class="note"><a name="note3768">3768</a>. Seneca consil. ad Albinum c. 11. qui continet se intra naturae limites, paupertatem non sentit; qui excedit, eum in opibus paupertas sequitur.</div> + +<div class="note"><a name="note3769">3769</a>. Hom. 12. pro his quae accepisti gratias age, noli indignare pro his quae non accepisti.</div> + +<div class="note"><a name="note3770">3770</a>. Nat. Chytreus deliciis Europ. Gustonii in aedibus Hubianis in coenaculo e regione mensae. “If your table afford frugal fare with peace, seek not, in strife, to load it lavishly.”</div> + +<div class="note"><a name="note3771">3771</a>. Quid non habet melius pauper quam dives? vitam, valetudinem, cibum, somnum, libertatem, &c. Card.</div> + +<div class="note"><a name="note3772">3772</a>. Martial. l. 10. epig. 47. read it out thyself in the author.</div> + +<div class="note"><a name="note3773">3773</a>. Confess. lib. 6. Transiens per vicum quendam Mediolanensem, animadverti pauperem quendam mendicum, jam credo saturum, jocantem atque ridentem, et ingemui et locutus sum cum amicis qui mecum erant, &c.</div> + +<div class="note"><a name="note3774">3774</a>. Et certe ille laetabatur, ego anxius; securus ille, ego trepidus. Et si percontaretur me quisquam an exultare mallem, an metuere, responderem, exultare: et si rursus interrogaret an ego talis essem, an qualis nunc sum, me ipsis curis confectum eligerem; sed perversitate, non veritate.</div> + +<div class="note"><a name="note3775">3775</a>. Hor.</div> + +<div class="note"><a name="note3776">3776</a>. Hor. ep. lib. 1.</div> + +<div class="note"><a name="note3777">3777</a>. O si nunc morerer, inquit, quanta et qualia mihi imperfecta manerent: sed si mensibus decem vel octo super vixero, omnia redigam ad libellum, ab omni debito creditoque me explicabo; praetereunt interim menses decem, et octo, et cum illis anni, et adhuc restant plura quam prius; quid igitur speras. O insane, finem quem rebus tuis non inveneras in juventa, in senecta impositurum? O dementiam, quum ob curas et negotia tuo judicio sis infelix, quid putas futuram quum plura supererint? Candan lib. 8. cap. 40. de rer. var.</div> + +<div class="note"><a name="note3778">3778</a>. Plutarch.</div> + +<div class="note"><a name="note3779">3779</a>. Lib. de natali. cap. 1.</div> + +<div class="note"><a name="note3780">3780</a>. Apud Stobeum ser. 17.</div> + +<div class="note"><a name="note3781">3781</a>. Hom. 12. in 2.</div> + +<div class="note"><a name="note3782">3782</a>. Non in paupertate, sed in paupere (Senec.) non re, sed opinione labores.</div> + +<div class="note"><a name="note3783">3783</a>. Vobiscus Aureliano, sed si populus famelicus inedia laboret, nec arma, leges, pudor, magistratus, coercere valent.</div> + +<div class="note"><a name="note3784">3784</a>. One of the richest men in Rome.</div> + +<div class="note"><a name="note3785">3785</a>. Serm. Quidam sunt qui pauperes esse volunt ita ut nihil illis desit, sic commendant ut nullam patiantur inopiam; sunt et alii mites, quamdiu dicitur et agitur ad eorum arbitrium, &c.</div> + +<div class="note"><a name="note3786">3786</a>. Nemo paupertatem commendaret nisi pauper.</div> + +<div class="note"><a name="note3787">3787</a>. Petronius Catalec.</div> + +<div class="note"><a name="note3788">3788</a>. Ovid. “There is no space left on our bodies for a fresh stripe.”</div> + +<div class="note"><a name="note3789">3789</a>. Ovid.</div> + +<div class="note"><a name="note3790">3790</a>. Plutarch. vit. Crassi.</div> + +<div class="note"><a name="note3791">3791</a>. Lucan. lib. 9.</div> + +<div class="note"><a name="note3792">3792</a>. An quum super fimo sedit Job, an eum omnia abstulit diabolus, &c. pecuniis privatus fiduciam deo habuit, omni thesauro preciosiorem.</div> + +<div class="note"><a name="note3793">3793</a>. Haec videntes sponte philosophemini, nec insipientum affectibus agitemur.</div> + +<div class="note"><a name="note3794">3794</a>. 1 Sam. i. 8.</div> + +<div class="note"><a name="note3795">3795</a>. James i. 2. “My brethren, count it an exceeding joy, when you fall into divers temptations.”</div> + +<div class="note"><a name="note3796">3796</a>. Afflictio dat intellectum; quos Deus diligit castigat. Deus optimum quemque aut mala valetudine aut luctu afficit. Seneca.</div> + +<div class="note"><a name="note3797">3797</a>. Quam sordet mihi terra quum coelum intueor.</div> + +<div class="note"><a name="note3798">3798</a>. Senec. de providentia cap. 2. Diis ita visum, dii melius norunt quid sit in commodum meum.</div> + +<div class="note"><a name="note3799">3799</a>. Hom. Iliad. 4.</div> + +<div class="note"><a name="note3800">3800</a>. Hom. 9. voluit urbem tyrannus evertere, et Deus non prohibuit; voluit captivos ducere, non impedivit; voluit ligare, concessit, &c.</div> + +<div class="note"><a name="note3801">3801</a>. Psal. cxiii. De terra inopem, de stercore erigit pauperem.</div> + +<div class="note"><a name="note3802">3802</a>. Micah. viii. 7.</div> + +<div class="note"><a name="note3803">3803</a>. Preme, preme, ego cum Pindaro, <span lang="gr">ἀβάπτιστος ὲιμι ως φελλος ὑπ' ἐλμα</span> immersibillis sum sicut suber super maris septum. Lipsius.</div> + +<div class="note"><a name="note3804">3804</a>. Hic ure, hic seca, ut in aeternum parcas, Austin. Diis fruitur iratis, superat et crescit malis. Mutium ignis, Fabricium paupertas, Regulum tormenta, Socratem venenum superare non potuit.</div> + +<div class="note"><a name="note3805">3805</a>. Hor. epist. 16. lib. 1.</div> + +<div class="note"><a name="note3806">3806</a>. Hom. 5. Auferet pecunias? at habet in coelis: patria dejiciet? at in coelestem civitatem mittet: vincula injiciet? at habet solutam conscientiam: corpus interficiet, at iterum resurget; cum umbra pugnat qui cum justo pugnat.</div> + +<div class="note"><a name="note3807">3807</a>. Leonides.</div> + +<div class="note"><a name="note3808">3808</a>. Modo in pressura, in tentationibus, erit postea bonum tuum requies, aeternitas, immortalitas.</div> + +<div class="note"><a name="note3809">3809</a>. Dabit Deus his quoque finem.</div> + +<div class="note"><a name="note3810">3810</a>. Seneca.</div> + +<div class="note"><a name="note3811">3811</a>. Nemo desperet meliora lapsus.</div> + +<div class="note"><a name="note3812">3812</a>. Theocritus. “Hope on, Battus, tomorrow may bring better luck; while there's life there's hope.”</div> + +<div class="note"><a name="note3813">3813</a>. Ovid.</div> + +<div class="note"><a name="note3814">3814</a>. Ovid.</div> + +<div class="note"><a name="note3815">3815</a>. Thales.</div> + +<div class="note"><a name="note3816">3816</a>. Lib. 7. Flor. hist. Omnium felicissimus, et locupletissimus, &c. incarceratus saepe adolescentiam periculo mortis habuit, solicitudinis et discriminis plenam, &c.</div> + +<div class="note"><a name="note3817">3817</a>. Laetior successit securitas quae simul cum divitiis cohabitare nescit. Camden.</div> + +<div class="note"><a name="note3818">3818</a>. Pecuniam perdidisti, fortassis illa te perderet manens. Seneca.</div> + +<div class="note"><a name="note3819">3819</a>. Expeditior es ob pecuniarum jacturam. Fortuna opes auferre, non animum potest. Seneca.</div> + +<div class="note"><a name="note3820">3820</a>. Hor. “Let us cast our jewels and gems, and useless gold, the cause of all vice, into the sea, since we truly repent of our sins.”</div> + +<div class="note"><a name="note3821">3821</a>. Jubet me posthac fortuna expeditius Philosophari.</div> + +<div class="note"><a name="note3822">3822</a>. “I do not desire riches, nor that a price should be set upon me.”</div> + +<div class="note"><a name="note3823">3823</a>. In frag. Quirites, multa mihi pericula domi, militae multa adversa fuere, quorum alia toleravi, alia deorum auxilio repuli et virtute mea; nunquam animus negotio defuit, nec decretis labor; nullae res nec properae nec adversae ingenium mutabant.</div> + +<div class="note"><a name="note3824">3824</a>. Qualis mundi statis supra lunam semper serenus.</div> + +<div class="note"><a name="note3825">3825</a>. Bona meus nullum tristioris fortunae recipit incursum, Val. lib. 4. c. 1. Qui nil potest sperare, desperet nihil.</div> + +<div class="note"><a name="note3826">3826</a>. Hor.</div> + +<div class="note"><a name="note3827">3827</a>. Aequam. memento rebus in arduis servare mentem, lib. 2. Od. 3.</div> + +<div class="note"><a name="note3828">3828</a>. Epict. c. 18.</div> + +<div class="note"><a name="note3829">3829</a>. Ter. Adel. act. 4. Sc. 7.</div> + +<div class="note"><a name="note3830">3830</a>. Unaquaeque res duas habet ansas, alternam quae teneri, alteram quae non potest; in manu nostra quam volumus accipere.</div> + +<div class="note"><a name="note3831">3831</a>. Ter. And. Act. 4. sc. 6.</div> + +<div class="note"><a name="note3832">3832</a>. Epictetus. Invitatus ad convivium, quae apponuntur comedis, non quaeris ultra; in mundo multa rogitas quae dii negant.</div> + +<div class="note"><a name="note3833">3833</a>. Cap. 6. de providentia. Mortales cum sint rerum omnium indigi, ideo deus aliis divitias, aliis paupertatem distribuit, ut qui opibus pollent, materiam subministrent; qui vero inopes, exercitatas artibus manus admoveant.</div> + +<div class="note"><a name="note3834">3834</a>. Si sint omnes equales, necesse est ut omnes fame pereant; quis aratro terram sulcaret, quis sementem faceret, quis plantas sereret, quis vinum exprimeret?</div> + +<div class="note"><a name="note3835">3835</a>. Liv. lib. 1.</div> + +<div class="note"><a name="note3836">3836</a>. Lib. 3. de cons.</div> + +<div class="note"><a name="note3837">3837</a>. Seneca.</div> + +<div class="note"><a name="note3838">3838</a>. Vide Isaacum Pontanum descript. Amsterdam. lib. 2. c. 22.</div> + +<div class="note"><a name="note3839">3839</a>. Vide Ed. Pelham's book edit. 1630.</div> + +<div class="note"><a name="note3840">3840</a>. Heautontim. Act. 1. Sc. 2.</div> + +<div class="note"><a name="note3841">3841</a>. Epist. 98. Omni fortuna valentior ipse animus, in utramque partem res suas ducit, beataeque ac miserae vitae sibi causa est.</div> + +<div class="note"><a name="note3842">3842</a>. Fortuna quem nimium fovet stultum facil. Pub. Mimus.</div> + +<div class="note"><a name="note3843">3843</a>. Seneca de beat. vit. cap. 14. miseri si deserantur ab ea, miseriores si obruantur.</div> + +<div class="note"><a name="note3844">3844</a>. Plutarch, vit. ejus.</div> + +<div class="note"><a name="note3845">3845</a>. Hor. epist. l. 1. ep. 18.</div> + +<div class="note"><a name="note3846">3846</a>. Hor.</div> + +<div class="note"><a name="note3847">3847</a>. Boeth. 2.</div> + +<div class="note"><a name="note3848">3848</a>. Epist. lib. 3. vit. Paul. Ermit. Libet eos nunc interrogare qui domus marmoribus vestiunt, qui uno filo villarum ponunt precia, huic seni modo quid unquam defuit? vos gemma bibitis, ille concavis manibus naturae satisfecit; ille pauper paradisum capit, vos avaros gehenna suscipiet.</div> + +<div class="note"><a name="note3849">3849</a>. “It matters little whether we are enslaved by men or things.”</div> + +<div class="note"><a name="note3850">3850</a>. Satur. l. 11. Alius libidini servit, alius ambitioni, omnes spei, omnes timori.</div> + +<div class="note"><a name="note3851">3851</a>. Nat. lib. 3.</div> + +<div class="note"><a name="note3852">3852</a>. Consol. l. 5.</div> + +<div class="note"><a name="note3853">3853</a>. O generose, quid est vita nisi carcer animi!</div> + +<div class="note"><a name="note3854">3854</a>. Herbastein.</div> + +<div class="note"><a name="note3855">3855</a>. Vertomannus navig. l. 2. c. 4. Commercia in nundinis noctu hora secunda ob nimios qui saeviunt interdiu aestus exercent.</div> + +<div class="note"><a name="note3856">3856</a>. Ubi verior contemplatio quam in solitudine? ubi studium solidius quam in quiete?</div> + +<div class="note"><a name="note3857">3857</a>. Alex. ab Alex. gen. dier. lib. 1. cap. 2.</div> + +<div class="note"><a name="note3858">3858</a>. In Ps. lxxvi. non ita laudatur Joseph cum frumenta distribueret, ac quum carcerem habitaret.</div> + +<div class="note"><a name="note3859">3859</a>. Boethius.</div> + +<div class="note"><a name="note3860">3860</a>. Philostratus in deliciis. Peregrini sunt imbres in terra et fluvii in mari Jupiter apud Aegyptos, sol apud omnes; hospes anima in corpore, luscinia in aere, hirundo in domo, Ganymedes coelo, &c.</div> + +<div class="note"><a name="note3861">3861</a>. Lib. 16. cap. 1. Nullam frugem habent potus ex imbre: Et hae gentes si vincantur, &c.</div> + +<div class="note"><a name="note3862">3862</a>. Lib. 5. de legibus. Cumque cognatis careat et amicis, majorem apud deos et apud homines misericordiam meretur.</div> + +<div class="note"><a name="note3863">3863</a>. Cardan, de consol. lib. 2.</div> + +<div class="note"><a name="note3864">3864</a>. Seneca.</div> + +<div class="note"><a name="note3865">3865</a>. Benzo.</div> + +<div class="note"><a name="note3866">3866</a>. Summo mane ululatum oriuntur, pectora percutientes, &c. miserabile spectaculum exhibentes. Ortelius in Graecia.</div> + +<div class="note"><a name="note3867">3867</a>. Catullus.</div> + +<div class="note"><a name="note3868">3868</a>. Virgil. “I live now, nor as yet relinquish society and life, but I shall resign them.”</div> + +<div class="note"><a name="note3869">3869</a>. Lucan. “Overcome by grief, and unable to endure it, she exclaimed, 'Not to be able to die through sorrow for thee were base.'”</div> + +<div class="note"><a name="note3870">3870</a>. 3 Annal.</div> + +<div class="note"><a name="note3871">3871</a>. “The colour suddenly fled her cheek, the distaff forsook her hand, the reel revolved, and with dishevelled locks she broke away, wailing as a woman.”</div> + +<div class="note"><a name="note3872">3872</a>. Virg. Aen. 10. “Transfix me, O Rutuli, if you have any piety: pierce me with your thousand arrows.”</div> + +<div class="note"><a name="note3873">3873</a>. Confess. l. 1.</div> + +<div class="note"><a name="note3874">3874</a>. Juvenalis.</div> + +<div class="note"><a name="note3875">3875</a>. Amator scortum vitae praeponit, iracundus vindictam, parasitus gulam, ambitiosus honores, avarus opes, miles rapinam, fur praedam; morbos odimus et accersimus. Card.</div> + +<div class="note"><a name="note3876">3876</a>. Seneca; quum nos sumus, mors non adest; cum vero mors adest, tum nos non sumus.</div> + +<div class="note"><a name="note3877">3877</a>. Bernard. c. 3. med. nasci miserum, vivere poena, angustia mori.</div> + +<div class="note"><a name="note3878">3878</a>. Plato Apol. Socratis. Sed jam hora est hinc abire, &c.</div> + +<div class="note"><a name="note3879">3879</a>. Comedi ad satietatem, gravitas me offendit; parcius edi, non est expletum desiderium; venereas delicias sequor, hinc morbus, lassitudo, &c.</div> + +<div class="note"><a name="note3880">3880</a>. Bern. c. 3. med. de tantilla laetitia, quanta tristitia; post tantam voluptatem quam gravis miseria?</div> + +<div class="note"><a name="note3881">3881</a>. Est enim mors piorum felix transitus de labore ad refrigerium, de expectatione ad praemium, de agone ad bravium.</div> + +<div class="note"><a name="note3882">3882</a>. Vaticanus vita ejus.</div> + +<div class="note"><a name="note3883">3883</a>. Luc.</div> + +<div class="note"><a name="note3884">3884</a>. Il. 9 Homer. “It is proper that, having indulged in becoming grief for one whole day, you should commit the dead to the sepulchre.”</div> + +<div class="note"><a name="note3885">3885</a>. Ovid.</div> + +<div class="note"><a name="note3886">3886</a>. Consol. ad Apolon. non est libertate nostra positum non dolere, misericordiam abolet, &c.</div> + +<div class="note"><a name="note3887">3887</a>. Ovid, 4 Trist.</div> + +<div class="note"><a name="note3888">3888</a>. Tacitus lib. 4.</div> + +<div class="note"><a name="note3889">3889</a>. Lib. 9. cap. 9. de civitate Dei. Non quaero cum irascatur sed cur, nor utrum sit tristis sed unde, non utrum timeat sed quid timeat.</div> + +<div class="note"><a name="note3890">3890</a>. Festus verbo minuitur. Luctui dies indicebatur cum liberi nascantur, cum frater abit, amicus ab hospite captivus domum redeat, puella desponsetur.</div> + +<div class="note"><a name="note3891">3891</a>. Ob hanc causam mulieres ablegaram ne talia facerent; nos haec audientes erubuimus et destitimus a lachrymis.</div> + +<div class="note"><a name="note3892">3892</a>. Lib. 1. class. 8. de Claris. Jurisconsultis Patavinis.</div> + +<div class="note"><a name="note3893">3893</a>. 12. Innuptae puellae amictae viridibus pannis, &c.</div> + +<div class="note"><a name="note3894">3894</a>. Lib. de consol.</div> + +<div class="note"><a name="note3895">3895</a>. Praeceptis philosophiae confirmatus adversus omnem fortunae vim, et te consecrata in coelumque recepta, tanta affectus laetitia sum ac voluptate, quantam animo capere possum, ac exultare plane mihi videor, victorque de omni dolore et fortuna triumphare.</div> + +<div class="note"><a name="note3896">3896</a>. Ut lignum uri natum, arista secari, sic homines mori.</div> + +<div class="note"><a name="note3897">3897</a>. Boeth. lib. 2. met. 3.</div> + +<div class="note"><a name="note3898">3898</a>. Boeth.</div> + +<div class="note"><a name="note3899">3899</a>. Nic. Hensel. Breslagr. fol. 47.</div> + +<div class="note"><a name="note3900">3900</a>. Twenty then present.</div> + +<div class="note"><a name="note3901">3901</a>. To Magdalen, the daughter of Charles the Seventh of France. Obeunt noctesque diesque, &c.</div> + +<div class="note"><a name="note3902">3902</a>. Assyriorum regio funditus deleta.</div> + +<div class="note"><a name="note3903">3903</a>. Omnium quot unquam Sol aspexit urbium maxima.</div> + +<div class="note"><a name="note3904">3904</a>. Ovid. “What of ancient Athens but the name remains?”</div> + +<div class="note"><a name="note3905">3905</a>. Arcad. lib. 8.</div> + +<div class="note"><a name="note3906">3906</a>. Praefat. Topogr. Constantinop.</div> + +<div class="note"><a name="note3907">3907</a>. “Nor can its own structure preserve the solid globe.”</div> + +<div class="note"><a name="note3908">3908</a>. Epist. Tull. lib. 3.</div> + +<div class="note"><a name="note3909">3909</a>. Quum tot oppidorum cadavera ante oculus projecta jacent.</div> + +<div class="note"><a name="note3910">3910</a>. Hor. lib. 1. Od. 24.</div> + +<div class="note"><a name="note3911">3911</a>. De remed. fortuit.</div> + +<div class="note"><a name="note3912">3912</a>. Erubesce tanta tempestate quod ad unam anchoram stabas.</div> + +<div class="note"><a name="note3913">3913</a>. Vis aegrum, et morbidum, fitibundum—gaude potius quod his malis liberatus sit.</div> + +<div class="note"><a name="note3914">3914</a>. Uxorem bonam aut invenisti, aut sic fecisti; si inveneris, aliam habere te posse ex hoc intelligamus: si feceris, bene speres, salvus est artifex.</div> + +<div class="note"><a name="note3915">3915</a>. Stulti est compedes licet aureas amare.</div> + +<div class="note"><a name="note3916">3916</a>. Hor.</div> + +<div class="note"><a name="note3917">3917</a>. Hor. lib. 1. Od. 24.</div> + +<div class="note"><a name="note3918">3918</a>. Virg. 4. Aen.</div> + +<div class="note"><a name="note3919">3919</a>. Cap. 19. Si id studes ut uxor, amici, liberi perpetuo vivant, stultus es.</div> + +<div class="note"><a name="note3920">3920</a>. Deos quos diligit juvenes rapit, Menan.</div> + +<div class="note"><a name="note3921">3921</a>. Consol. ad Apol. Apollonius filius tuus in flore decessit, ante nos ad aeternitatem digressus, tanquam e convivio abiens, priusquam in errorem aliquem e temulentia incideret, quales in longa senecta accidere solent.</div> + +<div class="note"><a name="note3922">3922</a>. Tom. 1. Tract. de luctu. Quid me mortuum miserum vocas, qui te sum multo felicior? aut quid acerbi mihi putas contigisse? an quia non sum malus senex, ut tu facie rugosus, incurvus, &c. O demens, quid tibi videtur in vita boni? nimirum amicitias, caenas, &c. Longe melius non esurire quam edere; non sitire, &c. Gaude potius quod morbos et febres effugerim, angorem animi, &c. Ejulatus quid prodest quid lachryimae, &c.</div> + +<div class="note"><a name="note3923">3923</a>. Virgil.</div> + +<div class="note"><a name="note3924">3924</a>. Hor.</div> + +<div class="note"><a name="note3925">3925</a>. Chytreus deliciis Europae.</div> + +<div class="note"><a name="note3926">3926</a>. Epist. 85.</div> + +<div class="note"><a name="note3927">3927</a>. Sardus de mor. gen.</div> + +<div class="note"><a name="note3928">3928</a>. Praemeditatione facilem reddere quemque casum. Plutarchus consolatione ad Apollonium. Assuefacere non casibus debemus. Tull. lib. 3. Tusculan. quaest.</div> + +<div class="note"><a name="note3929">3929</a>. Cap. 8. Si ollam diligas, memento te ollam diligere, non perturbaberis ea confracta; si filium aut uxorem, memento hominem. a te diligi, &c.</div> + +<div class="note"><a name="note3930">3930</a>. Seneca.</div> + +<div class="note"><a name="note3931">3931</a>. Boeth, lib. 1. pros. 4.</div> + +<div class="note"><a name="note3932">3932</a>. Qui invidiam ferre non potest, ferre contemptum cogitur.</div> + +<div class="note"><a name="note3933">3933</a>. Ter. Heautont.</div> + +<div class="note"><a name="note3934">3934</a>. Epictetus c. 14. Si labor objectus fuerit tolerantiae, convicium patientiae, &c. si ita consueveris, vitiis non obtemperabis.</div> + +<div class="note"><a name="note3935">3935</a>. Ter. Phor.</div> + +<div class="note"><a name="note3936">3936</a>. Alciat Embl.</div> + +<div class="note"><a name="note3937">3937</a>. Virg. Aen.</div> + +<div class="note"><a name="note3938">3938</a>. “My breast was not conscious of this first wound, for I have endured still greater.”</div> + +<div class="note"><a name="note3939">3939</a>. Nat. Chytreus deliciis Europae, Felix civitas quae tempore pacis de bello cogitat.</div> + +<div class="note"><a name="note3940">3940</a>. Occupat extremum scabies; mihi turpe relinqui est. Hor.</div> + +<div class="note"><a name="note3941">3941</a>. Lipsius epist. quaest. l. 1. ep. 7.</div> + +<div class="note"><a name="note3942">3942</a>. Lipsius epist. lib. I. epist. 7.</div> + +<div class="note"><a name="note3943">3943</a>. Gloria comitem habet invidiam, pari onere premitur retinendo ac acquirendo.</div> + +<div class="note"><a name="note3944">3944</a>. Quid aliud ambitiosus sibi parat quam ut probra ejus pateant? nemo vivens qui non habet in vita plura vitoperatione quam laude digna; his malis non melius occurritur, quam si bene latueris.</div> + +<div class="note"><a name="note3945">3945</a>. Et omnes fama per urbes garrula laudet.</div> + +<div class="note"><a name="note3946">3946</a>. Sen. Her. fur.</div> + +<div class="note"><a name="note3947">3947</a>. Hor. “I live like a king without any of these acquisitions.”</div> + +<div class="note"><a name="note3948">3948</a>. “But all my labour was unprofitable; for while death took off some of my friends, to others I remain unknown, or little liked, and these deceive me with false promises. Whilst I am canvassing one party, captivating another, making myself known to a third, my age increases, years glide away, I am put off, and now tired of the world, and surfeited with human worthlessness. I rest content.”</div> + +<div class="note"><a name="note3949">3949</a>. The right honourable Lady Francis Countess Dowager of Exeter. The Lord Berkley.</div> + +<div class="note"><a name="note3950">3950</a>. Distichon ejus in militem Christianum e Graeco. Engraven on the tomb of Fr. Puccius the Florentine in Rome. Chytreus in deliciis.</div> + +<div class="note"><a name="note3951">3951</a>. Paederatus in 300 Lacedaemoniorum numerum non electus risit, gratulari se dicens civitatem habere 300 cives se meliores.</div> + +<div class="note"><a name="note3952">3952</a>. Kissing goes by favour.</div> + +<div class="note"><a name="note3953">3953</a>. Aeneas Syl. de miser. curial. Dantur honores in curiis non secundum honores et virtutes, sed ut quisque ditior est atque potentior, eo magis honoratur.</div> + +<div class="note"><a name="note3954">3954</a>. Sesellius lib. 2. de repub. Gallorum. Favore apud nos et gratia plerumque res agitur; et qui commodum aliquem nacti sunt intercessorem, aditum fere habent ad omnes praefecturas.</div> + +<div class="note"><a name="note3955">3955</a>. “Slaves govern; asses are decked with trappings; horses are deprived of them.”</div> + +<div class="note"><a name="note3956">3956</a>. Imperitus periti munus occupat, et sic apud vulgus habetur. Ille profitetur mille coronatus, cum nec decem mercatur; alius e diverso mille dignus, vix decem consequi potest.</div> + +<div class="note"><a name="note3957">3957</a>. Epist. dedict. disput. Zeubbeo Bondemontio, et Cosmo Rucelaio.</div> + +<div class="note"><a name="note3958">3958</a>. Quum is qui regnat, et regnandi sit imperitus.</div> + +<div class="note"><a name="note3959">3959</a>. Lib. 22. hist.</div> + +<div class="note"><a name="note3960">3960</a>. Ministri locupletiores sunt iis quibus ministratur.</div> + +<div class="note"><a name="note3961">3961</a>. Hor. lib. 2. Sat. 5. “Learn how to grow rich.”</div> + +<div class="note"><a name="note3962">3962</a>. Solomon Eccles. ix. 11.</div> + +<div class="note"><a name="note3963">3963</a>. Sat. Menip.</div> + +<div class="note"><a name="note3964">3964</a>. “O wretched virtue! you are therefore nothing but words, and I have all this time been looking upon you as a reality, while you are yourself the slave of fortune.”</div> + +<div class="note"><a name="note3965">3965</a>. Tale quid est apud Valent. Andream Apolog. manip. 5. apol. 39.</div> + +<div class="note"><a name="note3966">3966</a>. Stella Fomahant immortalitatem dabit.</div> + +<div class="note"><a name="note3967">3967</a>. Lib. de lib. propiis.</div> + +<div class="note"><a name="note3968">3968</a>. Hor. “The muse forbids the praiseworthy man to die.”</div> + +<div class="note"><a name="note3969">3969</a>. Qui induit thoracem aut galeam, &c.</div> + +<div class="note"><a name="note3970">3970</a>. Lib. 4. de guber. Dei. Quid est dignitas indigno nisi circulus aureus in naribus suis.</div> + +<div class="note"><a name="note3971">3971</a>. In Lysandro.</div> + +<div class="note"><a name="note3972">3972</a>. Ovid. Met.</div> + +<div class="note"><a name="note3973">3973</a>. Magistratus virum indicat.</div> + +<div class="note"><a name="note3974">3974</a>. Ideo boni viri aliquando gratiam non accipiunt, ne in superbiam eleventur venositate jactantiae, ne altitudo muneris neglentiores efficiat.</div> + +<div class="note"><a name="note3975">3975</a>. Aelian.</div> + +<div class="note"><a name="note3976">3976</a>. Injuriarum remedium est oblivio.</div> + +<div class="note"><a name="note3977">3977</a>. Mat. xviii. 22. Mat. v. 39.</div> + +<div class="note"><a name="note3978">3978</a>. Rom. xii. 17.</div> + +<div class="note"><a name="note3979">3979</a>. Si toleras injuriam, victor evadis; qui enim pecuniis privatus est, non est privatus victoria in hac philosophia.</div> + +<div class="note"><a name="note3980">3980</a>. Dispeream nisi te ultus fuero: dispeream nisi ut me deinceps ames effecero.</div> + +<div class="note"><a name="note3981">3981</a>. Joach. Camerarius Embl. 21. cent. 1.</div> + +<div class="note"><a name="note3982">3982</a>. Heliodorus.</div> + +<div class="note"><a name="note3983">3983</a>. Reipsa reperi nihil esse homini melius facilitate et clementia. Ter. Adelph.</div> + +<div class="note"><a name="note3984">3984</a>. Ovid.</div> + +<div class="note"><a name="note3985">3985</a>. Camden in Glouc.</div> + +<div class="note"><a name="note3986">3986</a>. Usque ad pectus ingressus est, aquam, &c. cymbam amplectens, sapientissime, rex ait, tua humilitas meam vicit superbiam, et sapientia triumphavit ineptiam; collum ascende quod contra te fatuus erexi, intrabis terram quam hodie fecit tuam benignitas, &c.</div> + +<div class="note"><a name="note3987">3987</a>. Chrysostom, contumeliis affectus est et eas pertulit; opprobriis, nec ultus est; verberibus caesus, nec vicem reddidit.</div> + +<div class="note"><a name="note3988">3988</a>. Rom. xii. 14.</div> + +<div class="note"><a name="note3989">3989</a>. Pro.</div> + +<div class="note"><a name="note3990">3990</a>. Contend not with a greater man, Pro.</div> + +<div class="note"><a name="note3991">3991</a>. Occidere possunt.</div> + +<div class="note"><a name="note3992">3992</a>. Non facile aut tutum in eum scribere qui potest proscribere.</div> + +<div class="note"><a name="note3993">3993</a>. Arcana tacere, otium recte collocare, injuriam posse ferre, difficillimum.</div> + +<div class="note"><a name="note3994">3994</a>. Psal. xlv.</div> + +<div class="note"><a name="note3995">3995</a>. Rom. xii.</div> + +<div class="note"><a name="note3996">3996</a>. Psa. xiii. 12.</div> + +<div class="note"><a name="note3997">3997</a>. Nullus tam severe inimicum suum ulcisci potest, quam Deus solet miserorum oppressores.</div> + +<div class="note"><a name="note3998">3998</a>. Arcturus in Plaut. “He adjudicates judgment again, and punishes with a still greater penalty.”</div> + +<div class="note"><a name="note3999">3999</a>. Hor. 3. od. 2.</div> + +<div class="note"><a name="note4000">4000</a>. Wisd. xi. 6.</div> + +<div class="note"><a name="note4001">4001</a>. Juvenal.</div> + +<div class="note"><a name="note4002">4002</a>. Apud Christianos non qui patitur, sed qui facit injuriam miser est. Leo ser.</div> + +<div class="note"><a name="note4003">4003</a>. Neque praecepisset Deus si grave fuisset; sed qua ratione potero? facile si coelum suspexeris; et ejus pulchritudine, et quod pollicetur Deus, &c.</div> + +<div class="note"><a name="note4004">4004</a>. Valer. lib. 4. cap. 1.</div> + +<div class="note"><a name="note4005">4005</a>. Ep. Q. frat.</div> + +<div class="note"><a name="note4006">4006</a>. Camerarius, emb. 75. cen. 2.</div> + +<div class="note"><a name="note4007">4007</a>. Pape, inquit: nullum animal tam pusillum quod non cupiat ulcisci.</div> + +<div class="note"><a name="note4008">4008</a>. Quod tibi fieri non vis, alteri ne feceris.</div> + +<div class="note"><a name="note4009">4009</a>. 1 Pet. ii.</div> + +<div class="note"><a name="note4010">4010</a>. Siquidem malorum proprium est inferre damna, et bonorum pedissequa est injuria.</div> + +<div class="note"><a name="note4011">4011</a>. Alciat. emb.</div> + +<div class="note"><a name="note4012">4012</a>. Naturam expellas furca licet usque recurret.</div> + +<div class="note"><a name="note4013">4013</a>. By many indignities we come to dignities. Tibi subjicito quae fiunt aliis, furtum convitia, &c. Et in iis in te admissis non excandesces. Epictetus.</div> + +<div class="note"><a name="note4014">4014</a>. Plutarch. quinquagies Catoni dies dicta ab inimicis.</div> + +<div class="note"><a name="note4015">4015</a>. Lib. 18.</div> + +<div class="note"><a name="note4016">4016</a>. Hoc scio pro certo quod si cum stercore certo, vinco seu vincor, semper ego maculor.</div> + +<div class="note"><a name="note4017">4017</a>. Lib. 8. cap. 2.</div> + +<div class="note"><a name="note4018">4018</a>. Obloquutus est, probrumque tibi intulit quispiam, sive vera is dixerit, sive falsa, maximam tibi coronam texueris si mansuete convitium tuleris. Chrys. in 6. cap. ad Rom. ser. 10.</div> + +<div class="note"><a name="note4019">4019</a>. Tullius epist. Dolabella, tu forti sis animo; et tua moderatio, constantia, eorum infamet injuriam.</div> + +<div class="note"><a name="note4020">4020</a>. Boethius consol. lib. 4. pros. 3.</div> + +<div class="note"><a name="note4021">4021</a>. Amongst people in every climate.</div> + +<div class="note"><a name="note4022">4022</a>. Ter. Phor.</div> + +<div class="note"><a name="note4023">4023</a>. Camerar. emb. 61. cent. 3. “Why should you regard the harmless shafts of a vain-speaking tongue—does the exalted Diana care for the barking of a dog?”</div> + +<div class="note"><a name="note4024">4024</a>. Lipsius elect. lib. 3. ult. Latrant me jaceo, ac taceo, &c.</div> + +<div class="note"><a name="note4025">4025</a>. Catullus.</div> + +<div class="note"><a name="note4026">4026</a>. The symbol of I. Kevenheder, a Carinthian baron, saith Sambucus.</div> + +<div class="note"><a name="note4027">4027</a>. The symbol of Gonzaga, Duke of Mantua.</div> + +<div class="note"><a name="note4028">4028</a>. Pers. sat. 1.</div> + +<div class="note"><a name="note4029">4029</a>. Magni animi est injurias despicere, Seneca de ira, cap. 31.</div> + +<div class="note"><a name="note4030">4030</a>. Quid turpius quam sapientis vitam ex insipientis sermone pendere? Tullius 2. de finibus.</div> + +<div class="note"><a name="note4031">4031</a>. Tua te conscientia salvare, in cubiculum ingredere, ubi secure requiescas. Minuit se quodammodo proba bonitas conscientiae secretum, Boethius, l. 1. pros. 4.</div> + +<div class="note"><a name="note4032">4032</a>. Ringantur licet et maledicant; Palladium illud pectori oppono, non moveri: consisto modestiae veluti sudi innitens, excipio et frango stultissimum impetum livoris. Putean. lib. 2. epist. 53.</div> + +<div class="note"><a name="note4033">4033</a>. Mil. glor. Act. 3. Plautus.</div> + +<div class="note"><a name="note4034">4034</a>. Bion said his father was a rogue, his mother a whore, to prevent obloquy, and to show that nought belonged to him but goods of the mind.</div> + +<div class="note"><a name="note4035">4035</a>. Lib. 2. ep. 25.</div> + +<div class="note"><a name="note4036">4036</a>. Nosce teipsum.</div> + +<div class="note"><a name="note4037">4037</a>. Contentus abi.</div> + +<div class="note"><a name="note4038">4038</a>. Ne fidas opibus, neque parasitis, trahunt in praecipitium.</div> + +<div class="note"><a name="note4039">4039</a>. Pace cum hominibus habe, bellum cum vitiis. Otho. 2. imperat. symb.</div> + +<div class="note"><a name="note4040">4040</a>. Daemon te nunquam otiosum inveniat. Hieron.</div> + +<div class="note"><a name="note4041">4041</a>. Diu deliberandum quod statuendum est semel.</div> + +<div class="note"><a name="note4042">4042</a>. Insipientis est dicere non putaram.</div> + +<div class="note"><a name="note4043">4043</a>. Ames parentem, si equum, aliter feras; praestes parentibus pietatem, amicis dilectionem.</div> + +<div class="note"><a name="note4044">4044</a>. Comprime linguam. Quid de quoque viro et cui dicas saepe caveto. Libentius audias quam loquaris; vive ut vivas.</div> + +<div class="note"><a name="note4045">4045</a>. Epictetus: optime feceris si ea fugeris quae in alio reprehendis. Nemini dixeris quae nolis efferri.</div> + +<div class="note"><a name="note4046">4046</a>. Fuge sussurones. Percontatorem fugito, &c.</div> + +<div class="note"><a name="note4047">4047</a>. Sint sales sine vilitate. Sen.</div> + +<div class="note"><a name="note4048">4048</a>. Sponde, presto noxa.</div> + +<div class="note"><a name="note4049">4049</a>. Camerar. emb. 55. cent. 2. cave cui credas, vel nemini fidas Epicarmus.</div> + +<div class="note"><a name="note4050">4050</a>. Tecum habita.</div> + +<div class="note"><a name="note4051">4051</a>. Bis dat qui cito dat.</div> + +<div class="note"><a name="note4052">4052</a>. Post est occasio calva.</div> + +<div class="note"><a name="note4053">4053</a>. Nimia familiaritas parit contemptum.</div> + +<div class="note"><a name="note4054">4054</a>. Mendacium servile vitium.</div> + +<div class="note"><a name="note4055">4055</a>. Arcanum neque inscrutaberis ullius unquam, commissumque teges, Hor. lib. 1, ep. 19. Nec tua laudabis studia aut aliena reprendes. Hor. ep. lib. 18.</div> + +<div class="note"><a name="note4056">4056</a>. Ne te quaesiveris extra.</div> + +<div class="note"><a name="note4057">4057</a>. Stultum est timere, quod vitari non potest.</div> + +<div class="note"><a name="note4058">4058</a>. De re amissa irreparabili ne doleas.</div> + +<div class="note"><a name="note4059">4059</a>. Tant eris aliis quanti tibi fueris.</div> + +<div class="note"><a name="note4060">4060</a>. Neminem esto laudes vel accuses.</div> + +<div class="note"><a name="note4061">4061</a>. Nullius hospitis grata est mora longa.</div> + +<div class="note"><a name="note4062">4062</a>. Solonis lex apud. Aristotelem Gellius lib. 2. cap. 12.</div> + +<div class="note"><a name="note4063">4063</a>. Nullum locum putes sine teste, semper adesse Deum cogita.</div> + +<div class="note"><a name="note4064">4064</a>. Secreto amicos admone, lauda palam.</div> + +<div class="note"><a name="note4065">4065</a>. Ut ameris amabilis esto. Eros et anteros gemelli Veneris, amatio et redamatio. Plat.</div> + +<div class="note"><a name="note4066">4066</a>. Dum fata sinunt vivite laeti, Seneca.</div> + +<div class="note"><a name="note4067">4067</a>. Id apprime in vita utile, ex aliis observare sibi quod ex usu siet. Ter.</div> + +<div class="note"><a name="note4068">4068</a>. Dum furor in cursu currenti cede furori. Cretizandum cum Crete. Temporibus servi, nec contra flamina flato.</div> + +<div class="note"><a name="note4069">4069</a>. Nulla certior custodia innocentia: inexpugnabile munimentum munimento non egere.</div> + +<div class="note"><a name="note4070">4070</a>. Unicuique suum onus intolerabile videtur.</div> + +<div class="note"><a name="note4071">4071</a>. Livius.</div> + +<div class="note"><a name="note4072">4072</a>. Ter. scen. 2. Adelphus.</div> + +<div class="note"><a name="note4073">4073</a>. “'Twas not the will but the way that was wanting.”</div> + +<div class="note"><a name="note4074">4074</a>. Plautus.</div> + +<div class="note"><a name="note4075">4075</a>. Petronius Catul.</div> + +<div class="note"><a name="note4076">4076</a>. Parmeno Caelestinae, Act. 8. Si stultita dolor esset, in nulla non domo ejulatus audires.</div> + +<div class="note"><a name="note4077">4077</a>. Busbequius. Sands. lib. 1. fol. 89.</div> + +<div class="note"><a name="note4078">4078</a>. Quis hodie beatior, quam cui licet stultum esse, et eorundam immunitatibus frui. Sat. Menip.</div> + +<div class="note"><a name="note4079">4079</a>. Lib. Hist.</div> + +<div class="note"><a name="note4080">4080</a>. Parvo viventes laboriosi, longaevi, suo contenti, ad centum annos vivunt.</div> + +<div class="note"><a name="note4081">4081</a>. Lib. 6. de Nup. Philol. Ultra humanam fragilitatem prolixi, ut immature pereat qui centenarius moriatur, &c.</div> + +<div class="note"><a name="note4082">4082</a>. Victus eorum caseo et laete consistit, potus aqua et serum; pisces loco panis habent; ita multos annos saepe 250 absque medico et medicina vivunt.</div> + +<div class="note"><a name="note4083">4083</a>. Lib. de 4. complex.</div> + +<div class="note"><a name="note4084">4084</a>. Per mortes agunt experimenta et animas nostras negotiantur; et quod aliis exitiale hominem occidere iis impunitas summa. Plinius.</div> + +<div class="note"><a name="note4085">4085</a>. Juven.</div> + +<div class="note"><a name="note4086">4086</a>. Omnis morbus lethalis aut curabilis, in vitam definit aut in mortem. Utroque igitur modo medicina inutilis; si lethalis, curari non potest; si curabilis, non requirit medicum: natura expellet.</div> + +<div class="note"><a name="note4087">4087</a>. In interpretationes politico-morales in 7 Aphorism. Hippoc. libros.</div> + +<div class="note"><a name="note4088">4088</a>. Praefat. de contrad. med.</div> + +<div class="note"><a name="note4089">4089</a>. Opinio facit medicos: a fair gown, a velvet cap, the name of a doctor is all in all.</div> + +<div class="note"><a name="note4090">4090</a>. Morbus alius pro alio curatur; aliud remedium pro alio.</div> + +<div class="note"><a name="note4091">4091</a>. Contrarias proferunt sententias. Card.</div> + +<div class="note"><a name="note4092">4092</a>. Lib. 3. de sap. Omnes artes fraudem admittunt, sola medicina sponte eam accersit.</div> + +<div class="note"><a name="note4093">4093</a>. Omnis aegrotus, propria culpa perit, sed nemo nisi medici beneficio restituitur. Agrippa.</div> + +<div class="note"><a name="note4094">4094</a>. “How does the surgeon differ from the doctor? In this respect: one kills by drugs, the other by the hand; both only differ from the hangman in this way, they do slowly what he does in an instant.”</div> + +<div class="note"><a name="note4095">4095</a>. “Medicine cannot cure the knotty gout.”</div> + +<div class="note"><a name="note4096">4096</a>. Lib. 3. Crat. ep. Winceslao Raphaeno. Ausim dicere, tot pulsuum differentias, quae describuntur a Galeno, nec a quoquam intelligi, nec observari posse.</div> + +<div class="note"><a name="note4097">4097</a>. Lib. 28. cap. 7. syntax, art. mirab. Mallem ego expertis credere solum, quam mere ratiocinantibus: neque satis laudare possum institutum Babylonicum, &c.</div> + +<div class="note"><a name="note4098">4098</a>. Herod. Euterpe de Egyptiis. Apud eos singulorum morborum sunt singuli medici; alius curat oculos, alius dentes, alius caput, partes occultas alius.</div> + +<div class="note"><a name="note4099">4099</a>. Cyrip. lib. 1. Velut vestium fractarum resarcinatores, &c.</div> + +<div class="note"><a name="note4100">4100</a>. Chrys. hom.</div> + +<div class="note"><a name="note4101">4101</a>. Prudens et pius medicus, morbum ante expellere satagit, cibis medicinalibus, quam puris medicinis.</div> + +<div class="note"><a name="note4102">4102</a>. Cuicunque potest per alimenta restitui sanitas, frugiendus est penitus usus medicamentorum.</div> + +<div class="note"><a name="note4103">4103</a>. Modestus et sapiens medicus, nunquam properabit ad pharmaciam, nisi cogente necessitate.</div> + +<div class="note"><a name="note4104">4104</a>. Quicunque pharmacatur in juventute, deflebit in senectute.</div> + +<div class="note"><a name="note4105">4105</a>. Hildesh. spic. 2. de mel. fol. 276. Nulla est firme medicina purgans, quae non aliquam de viribus et partibus corporis depraedatur.</div> + +<div class="note"><a name="note4106">4106</a>. Lib. 1. et Bart. lib. 8. cap. 12.</div> + +<div class="note"><a name="note4107">4107</a>. De vict. acut. Omne purgans medicamentum, corpori purgato contrarium, &c. succos et spiritus abducit, substantiam corporis aufert.</div> + +<div class="note"><a name="note4108">4108</a>. Hesiod. op.</div> + +<div class="note"><a name="note4109">4109</a>. Heurnius praef. pra. med. Quot morborum sunt ideae, tot remediorum genera variis potentiis decorata.</div> + +<div class="note"><a name="note4110">4110</a>. Penottus denar. med. Quaecunque regio producit simplicia, pro morbis regionis; crescit raro absynthium in Italia, quod ibi plerumque morbi calidi, sed cicuta, papaver, et herbae frigidae; apud nos Germanos et Polonos ubique provenit absynthium.</div> + +<div class="note"><a name="note4111">4111</a>. Quum in villam venit, consideravit quae ibi crescebant medicamenta, simplicia frequentiora, et iis plerunque usus distillatis, et aliter, alimbacum ideo argenteum circumferens.</div> + +<div class="note"><a name="note4112">4112</a>. Herbae medicis utiles omnium in Apulia feracissimae.</div> + +<div class="note"><a name="note4113">4113</a>. Geog. ad quos magnus herbariorum numerus undique confluit. Sincerus Itiner. Gallia.</div> + +<div class="note"><a name="note4114">4114</a>. Baldus mons prope Benacum herbilegis maxime notus.</div> + +<div class="note"><a name="note4115">4115</a>. Qui se nihil effecisse arbitrantur, nisi Indiam, Aethiopiam, Arabiam, et ultra Garamantas a tribus mundi partibus exquisita remedia corradunt. Tutius saepe medetur rustica anus una, &c.</div> + +<div class="note"><a name="note4116">4116</a>. Ep. lib. 8. Proximorum incuriosi longinqua sectamur, et ad ea cognoscenda iter ingredi et mare transmittere solemus; at quae sub oculis posita negligimus.</div> + +<div class="note"><a name="note4117">4117</a>. Exotica rejecit, domesticis solum nos contentos esse voluit. Melch. Adamus vit. ejus.</div> + +<div class="note"><a name="note4118">4118</a>. Instit, l. 1. cap. 8. sec. 1. ad exquisitam curandi rationem, quorum cognitio imprimis necessaria est.</div> + +<div class="note"><a name="note4119">4119</a>. Quae caeca vi ac specifica qualitate morbos futuros arcent. lib. 1. cap. 10. Instit. Phar.</div> + +<div class="note"><a name="note4120">4120</a>. Galen. lib. epar lupi epaticos curat.</div> + +<div class="note"><a name="note4121">4121</a>. Stercus pecoris ad Epilepsiam, &c.</div> + +<div class="note"><a name="note4122">4122</a>. Priestpintle, rocket.</div> + +<div class="note"><a name="note4123">4123</a>. Sabina faetum educit.</div> + +<div class="note"><a name="note4124">4124</a>. Wecker. Vide Oswaldum Crollium, lib. de internis rerum signaturis, de herbis particularibus parti cuique convenientibus.</div> + +<div class="note"><a name="note4125">4125</a>. Idem Laurentius, c. 9.</div> + +<div class="note"><a name="note4126">4126</a>. Dicor borago gaudia semper ago.</div> + +<div class="note"><a name="note4127">4127</a>. Vino infusam hilaritatem facit.</div> + +<div class="note"><a name="note4128">4128</a>. Odyss. A.</div> + +<div class="note"><a name="note4129">4129</a>. Lib. 2. cap. 2. prax. med. mira vi laetitiam praebet et cor confirmat, vapores melancholicos purgat a spiritibus.</div> + +<div class="note"><a name="note4130">4130</a>. Proprium est ejus animum hilarem reddere, concoctionem juvare, ccrebri obstructiones resecare, sollicitudines fugare, sollicitas imaginationes tollere. Scorzonera.</div> + +<div class="note"><a name="note4131">4131</a>. Non solum ad viperarum morsus, comitiales, vertiginosos; sed per se accommodata radix tristitiam discutit, hilaritatemque conciliat.</div> + +<div class="note"><a name="note4132">4132</a>. Bilem utramque detrahit, sanguinem purgat.</div> + +<div class="note"><a name="note4133">4133</a>. Lib. 7. cap. 5. Laiet. occit. Indiae descrip. lib. 10. cap. 2.</div> + +<div class="note"><a name="note4134">4134</a>. Heurnius, l. 2. consil. 185. Scoltzii consil. 77.</div> + +<div class="note"><a name="note4135">4135</a>. Praef. denar. med. Omnes capitis dolores et phantasmata tollit; scias nullam herbam in terris huic comparandam viribus et bonitate nasci.</div> + +<div class="note"><a name="note4136">4136</a>. Optimum medicamentum in ceteri cordis confortatione, et ad omnes qui tristantur, &c.</div> + +<div class="note"><a name="note4137">4137</a>. Rondoletius. Elenum quod vim habet miram ad hilaritatem et multi pro secreto habent. Sckenkius observ. med. cen. 5. observ. 86.</div> + +<div class="note"><a name="note4138">4138</a>. Afflictas mentes relevat, animi imaginationes et daemones expellit.</div> + +<div class="note"><a name="note4139">4139</a>. Sckenkius, Mizaldus, Rhasis.</div> + +<div class="note"><a name="note4140">4140</a>. Cratonis ep. vol. 1. Credat qui vult gemmas mirabilia efficere; mihi qui et ratione et experientia didici aliter rem habere, nullus facile persuadebit falsum esse verum.</div> + +<div class="note"><a name="note4141">4141</a>. L. de gemmis.</div> + +<div class="note"><a name="note4142">4142</a>. Margaritae et corallum ad melancholiam praecipue valent.</div> + +<div class="note"><a name="note4143">4143</a>. Margaritae et gemmae spiritus confortant et cor, melancholiam fugant.</div> + +<div class="note"><a name="note4144">4144</a>. Praefat. ad lap. prec. lib. 2. sect. 2. de mat. med. Regum coronas ornant, digitos illustrant, supellectilem ditant, e fascino tuentur, morbis medentur, sanitatem conservant, mentem exhilarant, tristitiam pellunt.</div> + +<div class="note"><a name="note4145">4145</a>. Encelius, l. 3. c. 4. Suspensus vel ebibitus tristitiae multum resistit, et cor recreat.</div> + +<div class="note"><a name="note4146">4146</a>. Idem. cap. 5. et cap. 6. de Hyacintho et Topazio. Iram sedat et animi tristitiam pellit.</div> + +<div class="note"><a name="note4147">4147</a>. Lapis hic gestatus aut ebibitus prudentiam auget, nocturnos timores pellit; insanos hac sanavi, et quum lapidem abjecerint, erupit iterum stultitia.</div> + +<div class="note"><a name="note4148">4148</a>. Inducit sapientiam, fugat stultitiam. Idem Cardanus, lunaticos juvat.</div> + +<div class="note"><a name="note4149">4149</a>. Confert ad bonum intellectum, comprimit malas cogitationes, &c. Alacres reddit.</div> + +<div class="note"><a name="note4150">4150</a>. Albertus, Encelius, cap. 44. lib. 3. Plin. lib. 37. cap. 10. Jacobus de Dondis: dextro brachio alligatus sanat lunaticos, insanos, facit amabiles, jucundos.</div> + +<div class="note"><a name="note4151">4151</a>. Valet contra phantasticas illusiones ex melancholia.</div> + +<div class="note"><a name="note4152">4152</a>. Amentes sanat, tristitiam pellit, iram, &c.</div> + +<div class="note"><a name="note4153">4153</a>. Valet ad fugandos timores et daemones, turbulenta somnia abigit, et nocturnos puerorum timores compescit.</div> + +<div class="note"><a name="note4154">4154</a>. Somnia laeta facit argenteo annulo gestatus.</div> + +<div class="note"><a name="note4155">4155</a>. Atrae bili adversatur, omnium gemmarum pulcherrima, coeli colorem refert, animum ab errore liberat, mores in melius mutat.</div> + +<div class="note"><a name="note4156">4156</a>. Longis moeroribus feliciter medetur, deliquiis, &c.</div> + +<div class="note"><a name="note4157">4157</a>. Sec. 5. Memb. 1. Subs. 5.</div> + +<div class="note"><a name="note4158">4158</a>. Gestamen lapidum et gemmarum maximum fert auxilium et juvamen; unde qui dites sunt gemmas secum ferre student.</div> + +<div class="note"><a name="note4159">4159</a>. Margaritae et uniones quae a conchis et piscibus apud Persas et Indos, valde cordiales sunt, &c.</div> + +<div class="note"><a name="note4160">4160</a>. Aurum laetitiam general, non in corde, sed in arca virorum.</div> + +<div class="note"><a name="note4161">4161</a>. Chaucer.</div> + +<div class="note"><a name="note4162">4162</a>. Aurum non aurum. Noxium ob aquas rodentes.</div> + +<div class="note"><a name="note4163">4163</a>. Ep. ad Monavium. Metallica omnia in universum quovismodo parata, nec tuto nec commode intra corpus sumi.</div> + +<div class="note"><a name="note4164">4164</a>. In parag. Stultissimus pilus occipitis mei plus scit, quam omnes vestri doctores, et calceorum meorum annuli doctiores sunt quam vester Galenus et Avicenna, barba mea plus experta est quam vestrae omnes Academiae.</div> + +<div class="note"><a name="note4165">4165</a>. Vide Ernestum Burgratium, edit. Franaker. 8vo. 1611. Crollius and others.</div> + +<div class="note"><a name="note4166">4166</a>. Plus proficiet gutta mea, quam tot eorum drachmae et unciae.</div> + +<div class="note"><a name="note4167">4167</a>. Nonnulli huic supra modum indulgent, usum etsi non adeo magnum, non tamen abjiciendum censeo.</div> + +<div class="note"><a name="note4168">4168</a>. Ausim dicere neminem medicum excellentem qui non in hac distillatione chymica sit versatus. Morbi chronici devinci citra metallica vix possint, aut ubi sanguis corrumpitur.</div> + +<div class="note"><a name="note4169">4169</a>. Fraudes hominum et ingeniorum capturae, officinas invenere istas, in quibus sua cuique venalis promittitur vita; statim compositiones et mixturae inexplicabiles ex Arabia et India, ulceri parvo medicina a rubro mari importatur.</div> + +<div class="note"><a name="note4170">4170</a>. Arnoldus Aphor. 15. Fallax medicus qui potens mederi simplicibus, composita dolose aut frustra quaerit.</div> + +<div class="note"><a name="note4171">4171</a>. Lib. 1. sect. 1. cap. 8. Dum infinita medicamenta miscent, laudem sibi comparare student, et in hoc studio alter alterum superare conatur, dum quisque quo plura miscuerit, eo se doctiorem putet, inde fit ut suam prodant inscitiam, dum ostentant peritiam, et se ridiculos exhibeant, &c.</div> + +<div class="note"><a name="note4172">4172</a>. Multo plus periculi a medicamento, quam a morbo, &c.</div> + +<div class="note"><a name="note4173">4173</a>. Expedit. in Sinas, lib. 1. c. 5. Praecepta medici dant nostris diversa, in medendo non infelices, pharmacis utuntur simplicibus, herbis, radicibus, &c. tota eorum medicina nostrae herbariae praeceptis continetur, nullus ludus hujus artis, quisque privatus a quolibet magistro eruditur.</div> + +<div class="note"><a name="note4174">4174</a>. Lib. de Aqua.</div> + +<div class="note"><a name="note4175">4175</a>. Opusc. de Dos.</div> + +<div class="note"><a name="note4176">4176</a>. Subtil. cap. de scientiis.</div> + +<div class="note"><a name="note4177">4177</a>. Quaercetan. pharmacop. restitut. cap. 2. Nobilissimum et utilissimum inventum summa cum necessitate adinventum et introductum.</div> + +<div class="note"><a name="note4178">4178</a>. Cap. 25. Tetrabib. 4. ser. 2. Necessitas nunc cogit aliquando noxia quaerere remedia, et ex simplicibus compositas facere, tum ad saporem, odorem, palati gratiam, ad correctionem simplicium, tum ad futuros usus, conservationem, &c.</div> + +<div class="note"><a name="note4179">4179</a>. Cum simplicia non possunt neccessitas cogit ad composita.</div> + +<div class="note"><a name="note4180">4180</a>. Lips. Epist.</div> + +<div class="note"><a name="note4181">4181</a>. Theod. Podromus Amor. lib. 9.</div> + +<div class="note"><a name="note4182">4182</a>. Sanguinem corruptum emaculat, scabiem abolet, lepram curat, spiritus recreat, et animum exhilarat. Melancholicos humores per urinam educit, et cerebrum a crassis, aerumnosis melancholiae fumis purgat, quibus addo dementes et furiosos vinculis retinendos plurimum juvat, et ad rationis usum ducit. Testis est mihi conscientia, quod viderim matronam quandam hinc liberatam, quae frequentius ex iracundia demens, et impos animi dicenda tacenda loquebatur, adeo furens ut ligari cogeretur. Fuit ei praestantissimo remedio, vini istius usus, indicatus a peregrino homine mendico, eleemosynam prae foribus dictae matronae implorante.</div> + +<div class="note"><a name="note4183">4183</a>. Iis qui tristautur sine causa, et vitant amicorum societatem et tremunt corde.</div> + +<div class="note"><a name="note4184">4184</a>. Modo non inflammetur melancholia, aut calidiore temperamento sint.</div> + +<div class="note"><a name="note4185">4185</a>. Heurnius: datur in sero lactis, aut vino.</div> + +<div class="note"><a name="note4186">4186</a>. Veratri modo expurgat cerebrum, roborat memoriam. Fuchsias.</div> + +<div class="note"><a name="note4187">4187</a>. Crassos et biliosos humores per vomitum educit.</div> + +<div class="note"><a name="note4188">4188</a>. Vomitum et menses cit. valet ad hydrop. &c.</div> + +<div class="note"><a name="note4189">4189</a>. Materias atras educit.</div> + +<div class="note"><a name="note4190">4190</a>. Ab arte ideo rejiciendum, ob periculum suffocationis.</div> + +<div class="note"><a name="note4191">4191</a>. Cap. 16. magna vi educit, et molestia cum summa.</div> + +<div class="note"><a name="note4192">4192</a>. Quondam terribile.</div> + +<div class="note"><a name="note4193">4193</a>. Multi studiorum gratia ad providenda acrius quae commentabantur.</div> + +<div class="note"><a name="note4194">4194</a>. Medetur comitialibus, melancholicis, podagricis; vetatur senibus, pueris, mollibus et effaeminatis.</div> + +<div class="note"><a name="note4195">4195</a>. Collect. lib. 8. cap. 3. in affectionibus iis quae difficulter curantur, Helleborum damus.</div> + +<div class="note"><a name="note4196">4196</a>. Non sine summa cautio ne hoc remedio utemur; est enim validissimum, et quum vires Antimonii contemnit morbus, in auxilium evocatur, modo valide vires efflorescant.</div> + +<div class="note"><a name="note4197">4197</a>. Aetias tetrab. cap. 1. ser. 2. Iis solum dari vult Helleborum album, qui secus spem non habent, non iis qui Syncopem timent, &c.</div> + +<div class="note"><a name="note4198">4198</a>. Cum salute multorum.</div> + +<div class="note"><a name="note4199">4199</a>. Cap. 12 de morbis cap.</div> + +<div class="note"><a name="note4200">4200</a>. Nos facillime utimur nostro prepaerato Helleboro albo.</div> + +<div class="note"><a name="note4201">4201</a>. In lib. 5. Dioscor. cap. 3. Omnibus opitulator morbis, quos atrabilis excitavit comitialibus iisque presertim qui Hypocondriacas obtinent passiones.</div> + +<div class="note"><a name="note4202">4202</a>. Andreas Gallus, Tridentinus medicus, salutem huic medicamento post Deum debet.</div> + +<div class="note"><a name="note4203">4203</a>. Integrae sanitati brevi restitutus. Id quod aliis accidisse scio, qui hoc mirabili medicamento usi sunt.</div> + +<div class="note"><a name="note4204">4204</a>. Qui melancholicus factus plane desipiebat, multaque stulte loquebaturr, huic exhibitum 12. gr. stibium, quod paulo post atram bilem ex alvo eduxit (ut ego vidi, qui vocatus tanquam ad miraculum adfui testari possum,) et ramenta tunquam carnis dissecta in partes totum excrementum tanquam sanguinem nigerrimum repraesentabat.</div> + +<div class="note"><a name="note4205">4205</a>. Antimonium venenum, non medicamentum.</div> + +<div class="note"><a name="note4206">4206</a>. Cratonis ep. sect. vel ad Monavium ep. In utramque partem dignissimum medicamentum, si recte utentur, secus venenum.</div> + +<div class="note"><a name="note4207">4207</a>. Maerores fugant; utilissime dantur melancholicis et quaternariis.</div> + +<div class="note"><a name="note4208">4208</a>. Millies horum vires expertus sum.</div> + +<div class="note"><a name="note4209">4209</a>. Sal nitrium, sal ammoniaeum, Dracontii radix, doctamnum.</div> + +<div class="note"><a name="note4210">4210</a>. Calet ordine secundo, siccat primo, adversus omnia vitia atrae bilis valet, sanguinem mundat, spiritus illustrat, maerorem discutit herba mirifica.</div> + +<div class="note"><a name="note4211">4211</a>. Cap. 4. lib. 2.</div> + +<div class="note"><a name="note4212">4212</a>. Recentiores negant ora venarum resecare.</div> + +<div class="note"><a name="note4213">4213</a>. An aloe aperiat ora venarum. lib. 9. cont. 3.</div> + +<div class="note"><a name="note4214">4214</a>. Vapores abstergit a vitalibus partibus.</div> + +<div class="note"><a name="note4215">4215</a>. Tract. 15. c. 6. Bonus Alexander, tantam lapide Arnteno confidentiam habuit, ut omnes melancholicas passiones ab eo curari posse crederet, et ego inde saepissime usus sum, et in ejus exhibitione nunquam fraudatus fui.</div> + +<div class="note"><a name="note4216">4216</a>. Maurorum medici hoc lapide plerumque purgant melancholiam, &c.</div> + +<div class="note"><a name="note4217">4217</a>. Quo ego saepe feliciter usus sum, et magno cum auxilio.</div> + +<div class="note"><a name="note4218">4218</a>. Si non hoc, nihil restat nisi Helleborus, et lapis Armenus. Consil. 184. Scoltzii.</div> + +<div class="note"><a name="note4219">4219</a>. Multa corpora vidi gravissime hinc agitata, et stomacho multum obfuisse.</div> + +<div class="note"><a name="note4220">4220</a>. Cum vidissit ab eo curari capras furentes, &c.</div> + +<div class="note"><a name="note4221">4221</a>. Lib. 6. simpl. med.</div> + +<div class="note"><a name="note4222">4222</a>. Pseudolo act. 4. scen. ult. helleboro hisce hominibus opus est.</div> + +<div class="note"><a name="note4223">4223</a>. Hor.</div> + +<div class="note"><a name="note4224">4224</a>. In Satyr.</div> + +<div class="note"><a name="note4225">4225</a>. Crato consil. 16. l. 2. Etsi multi magni viri probent, in bonam partem accipiant medici, non probem.</div> + +<div class="note"><a name="note4226">4226</a>. Vescuntur veratro coturnices quod hominibus toxicum est.</div> + +<div class="note"><a name="note4227">4227</a>. Lib. 23. c. 7. 12. 14.</div> + +<div class="note"><a name="note4228">4228</a>. De var. hist.</div> + +<div class="note"><a name="note4229">4229</a>. Corpus incolume reddit, et juvenile efficit.</div> + +<div class="note"><a name="note4230">4230</a>. Veteres non sine causa usi sunt: Difficilis ex Helleboro purgatio, et terroris plena, sed robustis datur tamen, &c.</div> + +<div class="note"><a name="note4231">4231</a>. Innocens medicamentum, modo rite paretur.</div> + +<div class="note"><a name="note4232">4232</a>. Absit jactantia, ego primus praebere caepi, &c.</div> + +<div class="note"><a name="note4233">4233</a>. In Catart. Ex una sola evacuatione furor cessavit et quietus inde vixit. Tale exemplum apud Sckenkium et apud Scoltzium, ep. 231. P. Monavius se stolidum curasse jactat hoc epoto tribus aut quatuor vicibus.</div> + +<div class="note"><a name="note4234">4234</a>. Ultimum refugium, extremum medicamentum, quod caetera omnia claudit, quaecunque caeteris laxativis pelli non possunt ad hunc pertinent; si non huic, nulli cedunt.</div> + +<div class="note"><a name="note4235">4235</a>. Testari possum me sexcentis hominibus Helleborum nigrum exhibuisse, nullo prorsus incommodo, &c.</div> + +<div class="note"><a name="note4236">4236</a>. Pharmacop. Optimum est ad maniam et omnes melancholicos affactus, tum intra assumptum, tum extra, secus capiti cum linteolis in eo madefactis tepide admotutm.</div> + +<div class="note"><a name="note4237">4237</a>. Epist. Math. lib. 3. Tales Syrupi nocentissimi et omnibus modis extirpandi.</div> + +<div class="note"><a name="note4238">4238</a>. Purgantia censebant medicamenta, non unum humorem attrahere, sed quemcunque attigerint in suam naturam convertere.</div> + +<div class="note"><a name="note4239">4239</a>. Religantur omnes exsiccantes medicinae, ut Aloe, Hiera, pilulae quaecunque.</div> + +<div class="note"><a name="note4240">4240</a>. Contra eos qui lingua vulgari et vernacula remedia et medicamenta praescribunt, et quibusvis communia faciunt.</div> + +<div class="note"><a name="note4241">4241</a>. Quis, quantum, quando.</div> + +<div class="note"><a name="note4242">4242</a>. Fernelius, lib. 2. cap. 19.</div> + +<div class="note"><a name="note4243">4243</a>. Renodeus, lib. 5. cap. 21. de his Mercurialis lib. 3. de composit. med. cap. 24. Heurnius, lib. 1. prax. med. Wecker, &c.</div> + +<div class="note"><a name="note4244">4244</a>. Cont. lib. 1. c. 9, festines ad impinguationem, et cum impinguantur, removetur malum.</div> + +<div class="note"><a name="note4245">4245</a>. Beneficium ventris.</div> + +<div class="note"><a name="note4246">4246</a>. Si ex primario cerebri affectu melancholici evaserint, sanguinis detractione non indigent, nisi ob alias causas sanguis mittatur, si multus in vasis, &c. frustra enim fatigatur corpus, &c.</div> + +<div class="note"><a name="note4247">4247</a>. Competit iis phlebotomia frontis.</div> + +<div class="note"><a name="note4248">4248</a>. Si sanguis abundet, quod scitur ex venarum repletione, victus ratione praecedente, risu aegri, aetate et aliis. Tundatur mediana; et si sanguis apparet clarus et ruber, supprimatur; aut si yere, si niger aut crassus permittatur fluere pro viribus aegri, dein post 8. vel. 12. diem aperiatur cephalica partis magis affectae, et vena frontis, aut sanguis provocetur setis per nares, &c.</div> + +<div class="note"><a name="note4249">4249</a>. Si quibus consuetae suae suppressae sunt menses, &c. talo secare oportet, aut vena frontis si sanguis peccet cerebro.</div> + +<div class="note"><a name="note4250">4250</a>. Nisi ortum ducat a sanguine, ne morbus inde augeatur; phlebotomia refrigerat et exiceat, nisi corpus sit valde sanguineum, rubicundum.</div> + +<div class="note"><a name="note4251">4251</a>. Cum sanguinem detrahere oportet, deliberatione indiget. Areteus, lib. 7. c. 5.</div> + +<div class="note"><a name="note4252">4252</a>. A lenioribus auspicandum. (Valescus, Fiso, Bruel) rariusque medicamentis purgantibus utendum, ni sit opus.</div> + +<div class="note"><a name="note4253">4253</a>. Quia corpus exiccant, morbum augent.</div> + +<div class="note"><a name="note4254">4254</a>. Guianerius Tract. 15. c. 6.</div> + +<div class="note"><a name="note4255">4255</a>. Piso.</div> + +<div class="note"><a name="note4256">4256</a>. Rhasis, saepe valent ex Helleboro.</div> + +<div class="note"><a name="note4257">4257</a>. Lib. 7. Exigius medicamentis morbus non obsequitur.</div> + +<div class="note"><a name="note4258">4258</a>. Modo caute detur et robustis.</div> + +<div class="note"><a name="note4259">4259</a>. Consil. 10. l. 1.</div> + +<div class="note"><a name="note4260">4260</a>. Plin. l. 31. c. 6. Navigationes ob vomitionem prosunt plurimis morbis capitis, et omnibus ob quae Helleborum bibitur. Idem Dioscorides, lib. 5. cap. 13. Avicenna tertia imprimis.</div> + +<div class="note"><a name="note4261">4261</a>. Nunquam dedimus, quin ex una aut altera assumptione, Deo juvante, fuerint ad salutem restituti.</div> + +<div class="note"><a name="note4262">4262</a>. Lib. 2. Inter composita purgantia melancholiam.</div> + +<div class="note"><a name="note4263">4263</a>. Longo experimento a se observatum esse, melancholicos sine offensa egregie curandos valere. Idem responsione ad Aubertum, veratrum nigrum, alias timidum et periculosum vini spiritu etiam et olco commodum sic usui redditur ut etiam pueris tuto administrari possit.</div> + +<div class="note"><a name="note4264">4264</a>. Certum est hujus herbae virtutem maximam et mirabilem esse, parumque distare a balsamo. Et qui norit eo recte uti, plus habet artis quam tota scribentium cohors aut omnes doctores in Germania.</div> + +<div class="note"><a name="note4265">4265</a>. Quo feliciter usus sum.</div> + +<div class="note"><a name="note4266">4266</a>. Hoc posito quod aliae medicina non valeant, ista tune Dei misericordia valebit, et est medicina coronata, quae secretissime tenentur.</div> + +<div class="note"><a name="note4267">4267</a>. Lib. de artif. med.</div> + +<div class="note"><a name="note4268">4268</a>. Sect. 3. Optimum remedium aqua composita Savanarolae.</div> + +<div class="note"><a name="note4269">4269</a>. Sckenkius, observ. 31.</div> + +<div class="note"><a name="note4270">4270</a>. Donatus ab Altomari, cap. 7. Tester Deum, me multos melancholicos hujus solius syrupi usu curasse, facta prius purgatione.</div> + +<div class="note"><a name="note4271">4271</a>. Centum ova et unum, quolibet mane sumant ova sorbilia, cum sequenti pulvere supra ovum aspersa, et contineant quousque assumpserint centum et unum, maniacis et melancholicis utilissimum remedium.</div> + +<div class="note"><a name="note4272">4272</a>. Quercetan, cap. 4. Phar. Oswaldus Crollius.</div> + +<div class="note"><a name="note4273">4273</a>. Cap. 1. Licet tota Galenistarum schola, mineralia non sine impio et ingrato fastu a sua practica detestentur; tamen in gravioribus morbis omni vegetabilium derelicto subsidio, ad mineralia confugiunt, licet ea temere, ignaviter, et inutiliter usurpent. Ad finem libri.</div> + +<div class="note"><a name="note4274">4274</a>. Veteres maledictis incessit, vincit, et contra omnem antiquitatem coronatur, ipseque a se victor declaratur. Gal. lib. 1. meth. c. 2.</div> + +<div class="note"><a name="note4275">4275</a>. Codronchus de sale absynthii.</div> + +<div class="note"><a name="note4276">4276</a>. Idem Paracelsus in medicina, quod Lutherus in Theologia.</div> + +<div class="note"><a name="note4277">4277</a>. Disput. in eundem, parte 1. Magus ebrius, illiteratus, daemonem praeceptorem habuit, daemones familiares, & c.</div> + +<div class="note"><a name="note4278">4278</a>. Master D. Lapworth.</div> + +<div class="note"><a name="note4279">4279</a>. Ant. Philos. cap. de melan. frictio vertice, &c.</div> + +<div class="note"><a name="note4280">4280</a>. Aqua fortissima purgans os, nares, quam non vult auro vendere.</div> + +<div class="note"><a name="note4281">4281</a>. Mercurialis consil. 6. et 30. haemorroidum et mensium provocatio juvat, modo ex eorum suppressione ortum habuerit.</div> + +<div class="note"><a name="note4282">4282</a>. Laurentius, Bruel, &c.</div> + +<div class="note"><a name="note4283">4283</a>. P. Bayerus, l. 2. cap. 13. naribus, &c.</div> + +<div class="note"><a name="note4284">4284</a>. Cucurbitulae siccae, et fontanellae crure sinistro.</div> + +<div class="note"><a name="note4285">4285</a>. Hildesheim spicel. 2. Vapores a cerebro trahendi sunt frictionibus universi, cucurbitulis siccis, humeris ac dorso affixis, circa pedes et crura.</div> + +<div class="note"><a name="note4286">4286</a>. Fontanellam aperi juxta occipitum, aut brachium.</div> + +<div class="note"><a name="note4287">4287</a>. Baleni, ligaturae, frictiones, &c.</div> + +<div class="note"><a name="note4288">4288</a>. Canterium fiat sutura coronali, diu fluere permittantur loca ulcerosa. Trepano etiam cranii densitas imminui poterit, ut vaporibus fuliginosis exitus pateat.</div> + +<div class="note"><a name="note4289">4289</a>. Quoniam difficulter cedit aliis medicamentis, ideo fiat in vertice cauterium, aut crure sinistro infra genu.</div> + +<div class="note"><a name="note4290">4290</a>. Fiant duo aut tria cauteria, cum ossis perforatione.</div> + +<div class="note"><a name="note4291">4291</a>. Vidi Romae melancholicum qui adhibitis multis remediis, sanari non poterat; sed cum cranium gladio fractum esset, optime sanatus est.</div> + +<div class="note"><a name="note4292">4292</a>. Et alterum vidi melancholicum, qui ex alto cadens non sine astantium admiratione, liberatus est.</div> + +<div class="note"><a name="note4293">4293</a>. Radatur caput et fiat cauterium in capite; procul dubio ista faciunt ad fumorum exhalationem; vidi melancholicum a fortuna gladio vulneratum, et cranium fractum, quam diu vulnus apertum, curatus optime; at cum vulnus sanatum, reversa est mania.</div> + +<div class="note"><a name="note4294">4294</a>. Usque ad duram matrem trepanari feci, et per mensam aperte stetit.</div> + +<div class="note"><a name="note4295">4295</a>. Cordis ratio semper habenda quod cerebro compatitur, et sese invicem officiunt.</div> + +<div class="note"><a name="note4296">4296</a>. Aphor. 38. Medicina Theriacalis praecaeteris eligenda.</div> + +<div class="note"><a name="note4297">4297</a>. Galen, de temp. lib. 3. c. 3. moderate vinum sumptum, acuit ingenium.</div> + +<div class="note"><a name="note4298">4298</a>. Tardos aliter et tristes thuris in modum exhalare facit.</div> + +<div class="note"><a name="note4299">4299</a>. Hilaritatem ut oleum flammam excitat.</div> + +<div class="note"><a name="note4300">4300</a>. Viribus retinendis cardiacum eximium, nutriendo corpori ailimentum optimum, aetatem floridam facit, calorem innatum fovet, concoctionem juvat, stomachum roborat, excrementis viam parat, urinam movet, somnum conciliat, venena frigidos flatus dissipat, crassos humores attenuat, co quit, discutit, &c.</div> + +<div class="note"><a name="note4301">4301</a>. Hor. lib. 2. od. 11. “Bacchus dissipates corroding cares.”</div> + +<div class="note"><a name="note4302">4302</a>. Odyss. A.</div> + +<div class="note"><a name="note4303">4303</a>. Pausanias.</div> + +<div class="note"><a name="note4304">4304</a>. Siracides, 31. 28.</div> + +<div class="note"><a name="note4305">4305</a>. Legitur et prisci Catonis. Saepe mero caluisse virtus.</div> + +<div class="note"><a name="note4306">4306</a>. In pocula et aleam se praecipitavit, et iis fere tempus traduxit, ut aegram crapula mentem levaret, et conditionis praesentis cogitationes quibus agitabatur sobrius vitaret.</div> + +<div class="note"><a name="note4307">4307</a>. So did the Athenians of old, as Suidas relates, and so do the Germans at this day.</div> + +<div class="note"><a name="note4308">4308</a>. Lib. 6. cap. 23. et 24. de rerum proprietat.</div> + +<div class="note"><a name="note4309">4309</a>. Esther, i. 8.</div> + +<div class="note"><a name="note4310">4310</a>. Tract. 1. cont. l. 1. Non est res laudabilior eo, vel cura melior; qui melancholicus, utatur societate hominum et biberia; et qui potest sustinere usum vini, non indiget alia medicina, quod eo sunt omnia ad usum necessaria hujus passionis.</div> + +<div class="note"><a name="note4311">4311</a>. Tum quod sequatur inde sudor, vomitio, urina, a quibus superfluitates a corpore removentur et remanet corpus mundum.</div> + +<div class="note"><a name="note4312">4312</a>. Hor.</div> + +<div class="note"><a name="note4313">4313</a>. Lib. 15. 2. noct. Alt. Vigorem animi moderate vini usu tueamur, et calefacto simul, refotoque animo si quid in eo vel frigidae tristitiae, vel torpentis verecundiae fuerit, diluamus.</div> + +<div class="note"><a name="note4314">4314</a>. Hor. l. 1. od. 27.</div> + +<div class="note"><a name="note4315">4315</a>. Od. 7. lib. 1. 26. Nam praestat ebrium me quam mortuum jacere.</div> + +<div class="note"><a name="note4316">4316</a>. Ephes. v. 18. ser. 19. in cap. 5.</div> + +<div class="note"><a name="note4317">4317</a>. Lib. 14. 5. Nihil perniciosus viribus si modus absit, venenum.</div> + +<div class="note"><a name="note4318">4318</a>. Theocritus idyl. 13. vino dari laetitiam et dolorem.</div> + +<div class="note"><a name="note4319">4319</a>. Renodeus.</div> + +<div class="note"><a name="note4320">4320</a>. Mercurialis consil. 25. Vinum frigidis optimum, et pessimum ferina melancholia.</div> + +<div class="note"><a name="note4321">4321</a>. Fernelius consil. 44 et 45, vinum prohibet assiduum, et aromata.</div> + +<div class="note"><a name="note4322">4322</a>. Modo jecur non incendatur.</div> + +<div class="note"><a name="note4323">4323</a>. Per 24 horas sensum doloris omnem tollit, et ridere facit.</div> + +<div class="note"><a name="note4324">4324</a>. Hildesheim, spicel. 2.</div> + +<div class="note"><a name="note4325">4325</a>. Alkermes, omnia vitalia viscera mire confortat.</div> + +<div class="note"><a name="note4326">4326</a>. Contra omnes melancholicos affectus confert, ac certum est ipsius usu omnes cordis et corporis vires mirum in modum refici.</div> + +<div class="note"><a name="note4327">4327</a>. Succinum vero albissimum confortat ventriculum, statum discutit, urinam movet, &c.</div> + +<div class="note"><a name="note4328">4328</a>. Gartias ab Horto aromatum lib. 1. cap. 15. adversus omnes morbos melancholicos conducit, et venenum. Ego (inquit) utor in morbis melancholicis, &c. et deploratos hujus usu ad pristinam sanitatem restitui. See more in Bauhinas' book de lap. Bezoar c. 45.</div> + +<div class="note"><a name="note4329">4329</a>. Edit. 1617. Monspelii electuarium fit preciocissimum Alcherm. &c.</div> + +<div class="note"><a name="note4330">4330</a>. Nihil morbum hunc aeque exasperat, ac alimentorum vel calidiorum usus. Alchermes ideo suspectus, et quod semel moneam, caute adhibenda calida medicamenta.</div> + +<div class="note"><a name="note4331">4331</a>. Sckenkius I. I. Observat. de Mania, ad mentis alienationem, et desipientiam vitio cerebri obortam, in manuscripto codice Germanico, tale medicamentum reperi.</div> + +<div class="note"><a name="note4332">4332</a>. Caput arietis nondum experti venerem, uno ictu amputatum, cornibus tantum demotis, integrum cum lana et pelle bene elixabis, tum aperto cerebrum eximes, et addens aromata, &c.</div> + +<div class="note"><a name="note4333">4333</a>. Cinis testudinis ustus, et vino potus melancholiam curat, et rasura cornu Rhinocerotis, &c. Sckenkius.</div> + +<div class="note"><a name="note4334">4334</a>. Instat in matrice, quod sursum et deorsum ad odoris sensum praecipitatur.</div> + +<div class="note"><a name="note4335">4335</a>. Viscount St. Alban's.</div> + +<div class="note"><a name="note4336">4336</a>. Ex decocto florum nympheae, lactuae, violarum, chamomilae, alibeae, capitis vervecum, &c.</div> + +<div class="note"><a name="note4337">4337</a>. Inter auxilia multa adhibita, duo visa sunt remedium adferre, usus seri caprini cum extracto Hellebori, et irrigatio ex lacte Nympheae, violarum, &c. suturae coronali adhibita; his remediis sanitate pristinam adeptus est.</div> + +<div class="note"><a name="note4338">4338</a>. Confert et pulmo arietis, calidus agnus per dorsum divisus, exenteratus, admotus sincipiti.</div> + +<div class="note"><a name="note4339">4339</a>. Semina cumini, rutae, dauci anethi cocta.</div> + +<div class="note"><a name="note4340">4340</a>. Lib. 3. de locis affect.</div> + +<div class="note"><a name="note4341">4341</a>. Tetrab. 2. ser. 1. cap. 10.</div> + +<div class="note"><a name="note4342">4342</a>. Cap. de mel. collectum die vener. hora Jovis cum ad Energiam venit c. 1. ad plenilunium Julii, inde gesta et collo appensa hunc affectum apprime juvat et fanaticos spiritus expellit.</div> + +<div class="note"><a name="note4343">4343</a>. L. de proprietat. animal. ovis a lupo correptae pellem non esse pro indumenta corporis usurpandam, cordis enim palpitationem excitat, &c.</div> + +<div class="note"><a name="note4344">4344</a>. Mart.</div> + +<div class="note"><a name="note4345">4345</a>. Phar. lib. 1. cap. 12.</div> + +<div class="note"><a name="note4346">4346</a>. Aetius cap. 31. Tet. 3. ser. 4.</div> + +<div class="note"><a name="note4347">4347</a>. Dioscorides, Ulysses Alderovandus de aranea.</div> + +<div class="note"><a name="note4348">4348</a>. Mistress Dorothy Burton, she died, 1629.</div> + +<div class="note"><a name="note4349">4349</a>. Solo somno curata est citra medici auxilium, fol. 154.</div> + +<div class="note"><a name="note4350">4350</a>. Bellonius observat. l. 3. c. 15. lassitudinem et labores animi tollunt; inde Garcias ab Horto, lib. 1. cap. 4. simp. med.</div> + +<div class="note"><a name="note4351">4351</a>. Absynthium somnos allicit olfactu.</div> + +<div class="note"><a name="note4352">4352</a>. Read Lemnius lib. her. bib. cap. 2. of Mandrake.</div> + +<div class="note"><a name="note4353">4353</a>. Hyoscyamus sub cervicali viridis.</div> + +<div class="note"><a name="note4354">4354</a>. Plantum pedis inungere pinguedine gliris dicunt efficacissimum, et quod vix credi potest, dentes inunctos ex sorditie aurium canis somnum profundum conciliare, &c. Cardan de rerum varietat.</div> + +<div class="note"><a name="note4355">4355</a>. Veni mecum lib.</div> + +<div class="note"><a name="note4356">4356</a>. Aut si quid incautius exciderit aut, &c.</div> + +<div class="note"><a name="note4357">4357</a>. Nam qua parte pavor simul est pudor additus illi. Statius.</div> + +<div class="note"><a name="note4358">4358</a>. Olysipponensis medicus; pudor aut juvat aut laedit.</div> + +<div class="note"><a name="note4359">4359</a>. De mentis alienat.</div> + +<div class="note"><a name="note4360">4360</a>. M. Doctor Ashworth.</div> + +<div class="note"><a name="note4361">4361</a>. Facies nonnullis maxime calet rubetque si se paululum exercuerint; nonnullis quiescentibus idem accidit, faeminis praesertim; causa quicquid fervidum aut halituosum sanguinem facit.</div> + +<div class="note"><a name="note4362">4362</a>. Interim faciei prospiciendum ut ipsa refrigeretur; utrumque praestabit frequens potio ex aqua rosarum, violarum, nenupharis, &c.</div> + +<div class="note"><a name="note4363">4363</a>. Ad faciei ruborem aqua spermatis ranarum.</div> + +<div class="note"><a name="note4364">4364</a>. Recta utantur in aestate floribus Cichorii sacchoro conditis vel saccharo rosaceo, &c.</div> + +<div class="note"><a name="note4365">4365</a>. Solo usu decocti Cichorii.</div> + +<div class="note"><a name="note4366">4366</a>. Utile imprimis noctu faciem illinire sanguine leporino, et mane aqua fragrorum vel aqua floribus verbasci cum succo limonum distillato abluere.</div> + +<div class="note"><a name="note4367">4367</a>. Utile rubenti faciei caseum recentem imponere.</div> + +<div class="note"><a name="note4368">4368</a>. Consil. 22 lib. unico vini haustu sit contentus.</div> + +<div class="note"><a name="note4369">4369</a>. Idem consil. 283. Scoltzii laudatur conditus rosae caninae fructus ante prandium et caenem ad magnitudinem castaneae. Decoctum radium Sonchi, si ante cibum sumatur, valet plurimum.</div> + +<div class="note"><a name="note4370">4370</a>. Cucurbit, ad scapulas apposite.</div> + +<div class="note"><a name="note4371">4371</a>. Piso.</div> + +<div class="note"><a name="note4372">4372</a>. Mediana prae caeteris.</div> + +<div class="note"><a name="note4373">4373</a>. Succi melancholici malitia a sanguinis bonitate corrigitur.</div> + +<div class="note"><a name="note4374">4374</a>. Perseverante malo ex quacunque parto sanguinis detrahi debet.</div> + +<div class="note"><a name="note4375">4375</a>. Observat. fol. 154. curarus ex vulnere in crure ob cruorem arnissum.</div> + +<div class="note"><a name="note4376">4376</a>. Studium sit omne ut melancholicus impinguetur: ex quo enim pingues et carnosi, illico sani sunt.</div> + +<div class="note"><a name="note4377">4377</a>. Hildesheim spicel. 2. Inter calida radix petrofelini, apii, feniculi; Inter frigida emulsio seminis melonum cum sero caprino quod est commune vehiculum.</div> + +<div class="note"><a name="note4378">4378</a>. Hoc unum praemoneo domine ut sis diligens circa victum, sine quo cetera remedia frustra adhibentur.</div> + +<div class="note"><a name="note4379">4379</a>. Laurentius cap. 15. evulsionis gratia venam internam alterius brachii secamus.</div> + +<div class="note"><a name="note4380">4380</a>. Si pertinax morbus, venam fronte secabis. Bruell.</div> + +<div class="note"><a name="note4381">4381</a>. Ego maximam curam stomacho delegabo. Octa. Horatianus lib. 2. c. 7.</div> + +<div class="note"><a name="note4382">4382</a>. Citius et efficacius suas vires exercet quam solent decocta ac diluta in quantitate multa, et magna cum assumentium molestia desumpta. Flatus hic sal efficaciter dissipat, urinam movet, humores crassos abstergit, stomachum egregie confortat, cruditatem, nauseam, appetentiam mirum in modum renovat, &c.</div> + +<div class="note"><a name="note4383">4383</a>. Piso, Altomarus, Laurentius c. 15.</div> + +<div class="note"><a name="note4384">4384</a>. His utendum saepius iteratis: a vehementioribus semper abstinendum ne ventrem exasperent.</div> + +<div class="note"><a name="note4385">4385</a>. Lib. 2. cap. 1. Quoniam caliditate conjuncta est siccitas quae malum auget.</div> + +<div class="note"><a name="note4386">4386</a>. quisquis frigidis auxiliis hoc morbo usus fuerit, is obstructionem aliaque symptomata augebit.</div> + +<div class="note"><a name="note4387">4387</a>. Ventriculus plerumque frigidus, epar calidum; quomodo ergo ventriculum calefaciet, vel refrigerabit hepar sine alterius maximo detrimento?</div> + +<div class="note"><a name="note4388">4388</a>. Significatum per literas, incredibilem utilitatem ex decocto Chinae, et Sassafras percepisse.</div> + +<div class="note"><a name="note4389">4389</a>. Tumorem splenis incurabilem sola cappari curavit, cibo tali aegritudine aptissimo: Soloque usu aquae, in qua faber ferrarius saepe candens ferrum extinxerat, &c.</div> + +<div class="note"><a name="note4390">4390</a>. Animalia quae apud hos fabros educantur, exiguos habent lienes.</div> + +<div class="note"><a name="note4391">4391</a>. L. 1. cap 17.</div> + +<div class="note"><a name="note4392">4392</a>. Continuum ejus usus semper felicem in aegris finem est assequutus.</div> + +<div class="note"><a name="note4393">4393</a>. Si Hemorroides fluxerint, nullum praestantius esset remedium, quaesanguifugis admotis provocari poterunt. observat. lib. 1. pro hypoc. legulcio.</div> + +<div class="note"><a name="note4394">4394</a>. Aliis apertio haec in hoc morbo videtur utilissima; mihi non admodum probatur, quia sanguinem tenuem attrahit et crassum relinquit.</div> + +<div class="note"><a name="note4395">4395</a>. Lib. 2. cap. 13. omnes melancholici debent omittere urinam provocantia, quoniam per ea educitur subtile, et remanet crassum.</div> + +<div class="note"><a name="note4396">4396</a>. Ego experientia probavi, multos Hypocondriacos solo usu Clysterum fuisse sanatos.</div> + +<div class="note"><a name="note4397">4397</a>. In eradicate optimum, ventriculum aretius alligari.</div> + +<div class="note"><a name="note4398">4398</a>. ℨj. Theriacae, Vere praesertim et aestate.</div> + +<div class="note"><a name="note4399">4399</a>. Cons. 12. l. 1.</div> + +<div class="note"><a name="note4400">4400</a>. Cap. 33.</div> + +<div class="note"><a name="note4401">4401</a>. Trincavellius consil. 15. cerotum pro sene melancholico ad jecur optimum.</div> + +<div class="note"><a name="note4402">4402</a>. Emplastra pro splene. Fernel. consil. 45.</div> + +<div class="note"><a name="note4403">4403</a>. Dropax e pice navali, et oleo rutuceo affigatur ventriculo, et toti metaphreni.</div> + +<div class="note"><a name="note4404">4404</a>. Cauteria cruribus inusta.</div> + +<div class="note"><a name="note4405">4405</a>. Fontanellae sint in utroque crure.</div> + +<div class="note"><a name="note4406">4406</a>. Lib. 1. c. 17.</div> + +<div class="note"><a name="note4407">4407</a>. De mentis alienat. c. 3. flatus egregie discutiunt materiamque evocant.</div> + +<div class="note"><a name="note4408">4408</a>. Gavendum hic diligenter a, multum, calefacientibus, atque exsiccantibus, sive alimenta fuerint haec, sive medicamenta: nonnulli enim ut ventositates et rugitus conpescant, hujusmodi utentes medicamentis, plurimum peccant, morbum sit augentes: debent enim medicamenta declinare ad calidum vel frigidum secundum exigentiam circumstantiarum, vel ut patiens inclinat ad cal. et frigid.</div> + +<div class="note"><a name="note4409">4409</a>. Cap. 5 lib. 7.</div> + +<div class="note"><a name="note4410">4410</a>. Piso Bruel. mire flatus resolvit.</div> + +<div class="note"><a name="note4411">4411</a>. Lib. 1. c. 17. nonnullos praetensione ventris deploratos illico restitutos bis videmus.</div> + +<div class="note"><a name="note4412">4412</a>. Velut incantamentum quoddam ex flatuoso spiritu, dolorem ortum levant.</div> + +<div class="note"><a name="note4413">4413</a>. Terebinthinam Cypriam habeant familiarem, ad quantitatem deglutiant nucis parvae, tribus horis ante prandium vel coenam, ter singulis septimanis prout expedire videbitur; nam praeterquam quod alvum mollem efficit, obstructiones aperit, ventriculum purgat, urinam provocat hepar mundificat.</div> + +<div class="note"><a name="note4414">4414</a>. Encom. Moriae leviores esse nugas quam ut Theologum deceant.</div> + +<div class="note"><a name="note4415">4415</a>. Lib. 8. Eloquent, cap 14. de affectibus mortalium vitio fit qui praeclara quaeque in pravos usus vertunt.</div> + +<div class="note"><a name="note4416">4416</a>. Quoties de amatoriis mentio facta est, tam vehementer excandui; tam severa tristitia violari aures meas obsceno sermone nolui, ut me tanquam unam ex Philosophis intuerentur.</div> + +<div class="note"><a name="note4417">4417</a>. Martial. “In Brutus' presence Lucretia blushed and laid my book aside; when he retired, she took it up again and read.”</div> + +<div class="note"><a name="note4418">4418</a>. Lib. 4. of civil conversation.</div> + +<div class="note"><a name="note4419">4419</a>. Si male locata est opera scribendo, ne ipsi locent in legendo.</div> + +<div class="note"><a name="note4420">4420</a>. Med. epist. l. 1. ep. 14. Cadmus Milesius teste Suida. de hoc Erotico Amore. 14. libros scripsit nec me pigebit in gratiam adolescentum hanc scribere epistolam.</div> + +<div class="note"><a name="note4421">4421</a>. Comment. in 2. Aeneid.</div> + +<div class="note"><a name="note4422">4422</a>. Meros amores meram impudicitiam sonare videtur nisi, &c.</div> + +<div class="note"><a name="note4423">4423</a>. Ser. 8.</div> + +<div class="note"><a name="note4424">4424</a>. Quod risum et eorum amores commemoret.</div> + +<div class="note"><a name="note4425">4425</a>. Quum multa ei objecissent quod Critiam tyrannidem docuisset, quod Platonem juraret loquacem sophistem, &c. accusationem amoris nullam fecerunt. Ideoque honestus amor, &c.</div> + +<div class="note"><a name="note4426">4426</a>. Carpunt alii Platonicam majestatem quod amori nimium indulserit, Dicearchus et alii; sed male. Omnis amor honestus et bonus, et amore digni qui bene dicunt de Amore.</div> + +<div class="note"><a name="note4427">4427</a>. Med. obser. lib. 2. cap. 7. de admirando amoris affectu dicturus; ingens patet campus ei philosophicus, quo saepe homines ducuntur ad insaniam, libeat modo vagari, &c. Quae non ornent modo, sed fragrantia et succulentia jucunda plenius alant, &c.</div> + +<div class="note"><a name="note4428">4428</a>. Lib. 1. praefat. de amoribus agens relaxandi animi causa laboriosissimis studiis fatigati; quando et Theologi se his juvari et juvare illaesis moribus volunt?</div> + +<div class="note"><a name="note4429">4429</a>. Hist. lib. 12. cap. 34.</div> + +<div class="note"><a name="note4430">4430</a>. Praefat. quid quadragenario convenit cum amore? Ego vero agnosco amatorium scriptum mihi non convenire: qui jam meridiem praetergressus in vesperem feror. Aeneas Sylvius praefat.</div> + +<div class="note"><a name="note4431">4431</a>. Ut severiora studia iis amaenitatibus lector condire possit. Accius.</div> + +<div class="note"><a name="note4432">4432</a>. Discum quam philosophum audire malunt.</div> + +<div class="note"><a name="note4433">4433</a>. In Som. Sip. e sacrario suo tum ad cunas nutricum sapientes eliminarunt, solas aurium delitias profitentes.</div> + +<div class="note"><a name="note4434">4434</a>. Babylonius et Ephesius, qui de Amore scripserunt, uterque amores Myrrhae, Cyrenes, et Adonidis. Suidas.</div> + +<div class="note"><a name="note4435">4435</a>. Pet. Aretine dial. Ital.</div> + +<div class="note"><a name="note4436">4436</a>. Hor. “He has accomplished every point who has joined the useful to the agreeable.”</div> + +<div class="note"><a name="note4437">4437</a>. Legendi cupidiores, quam ego scribendi, saith Lucian.</div> + +<div class="note"><a name="note4438">4438</a>. Plus capio voluptatis inde, quam spectandis in theatro ludis.</div> + +<div class="note"><a name="note4439">4439</a>. Prooemio in Isaim. Multo major pars Milesias fabulas revolventium quam Platonis libros.</div> + +<div class="note"><a name="note4440">4440</a>. “This he took to be his only business, that the plays which he wrote should please the people.”</div> + +<div class="note"><a name="note4441">4441</a>. In vita philosophus, in Epigram, amator, in Epistolis petulanus, in praeceptis severus.</div> + +<div class="note"><a name="note4442">4442</a>. “The poet himself should be chaste and pious, but his verses need not imitate him in these respects; they may therefore contain wit and humour.”</div> + +<div class="note"><a name="note4443">4443</a>. “This that I write depends sometimes upon the opinion and authority of others: nor perhaps am I frantic, I only follow madmen: But thus far I may be deranged: we have all been so at some one time, and yourself, I think, art sometimes insane, and this man, and that man, and I also.”</div> + +<div class="note"><a name="note4444">4444</a>. “I am mortal, and think no humane action unsuited to me.”</div> + +<div class="note"><a name="note4445">4445</a>. Mart.</div> + +<div class="note"><a name="note4446">4446</a>. Ovid.</div> + +<div class="note"><a name="note4447">4447</a>. Isago. ad sac. scrip. cap. 13.</div> + +<div class="note"><a name="note4448">4448</a>. Barthius notis in Coelestinam, ludum Hisp.</div> + +<div class="note"><a name="note4449">4449</a>. Ficinus Comment. c. 17. Amore incensi inveniendi amoris, aniorem quaesivimus et invenimus.</div> + +<div class="note"><a name="note4450">4450</a>. Author Coelestinae Barth. interprete. “That, overcome by the solicitations of friends, who requested me to enlarge and improve my volumes, I have devoted my otherwise reluctant mind to the labour; and now for the sixth time have I taken up my pen, and applied myself to literature very foreign indeed to my studies and professional occupations, stealing a few hours from serious pursuits, and devoting them, as it were, to recreation.”</div> + +<div class="note"><a name="note4451">4451</a>. Hor. lib. 1. Ode 34. “I am compelled to reverse my sails, and retrace my former course.”</div> + +<div class="note"><a name="note4452">4452</a>. “Although I was by no means ignorant that new calumniators would not be wanting to censure my new introductions.”</div> + +<div class="note"><a name="note4453">4453</a>. Haec praedixi ne quis temere nos putaret scripsisse de amorum lenociniis, de praxi, fornicationibus, adulteriis, &c.</div> + +<div class="note"><a name="note4454">4454</a>. Taxando et ab his deterrendo humanam lasciviam et insaniam, sed et remedia docendo: non igitur candidus lector nobis succenseat, &c. Commonitio erit juvenibus haec, hisce ut abstineant magis, et omissa lascivia quae homines reddit insanos, virtutis incumbant studiis (Aeneas Sylv.) et curam amoris si quis nescit hinc poterit scire.</div> + +<div class="note"><a name="note4455">4455</a>. Martianus Capella lib. 1. de nupt. philol. virginali suffusa rubore oculos peplo obnubens, &c.</div> + +<div class="note"><a name="note4456">4456</a>. Catullus. “What I tell you, do you tell to the multitude, and make this treatise gossip like an old woman.”</div> + +<div class="note"><a name="note4457">4457</a>. Viros nudos castae feminae nihil a statuis distare.</div> + +<div class="note"><a name="note4458">4458</a>. Hony soit qui mal y pense.</div> + +<div class="note"><a name="note4459">4459</a>. Praef. Suid.</div> + +<div class="note"><a name="note4460">4460</a>. “O Arethusa smile on this my last labour.”</div> + +<div class="note"><a name="note4461">4461</a>. Exerc. 301. Campus amoris maximus et spinis obsitus, nec levissimo pede transvolandus.</div> + +<div class="note"><a name="note4462">4462</a>. Grad. 1. cap. 29. Ex Platone, primae et communissimae perturbationes ex quibus ceterae oriuntur et earum sunt pedissequae.</div> + +<div class="note"><a name="note4463">4463</a>. Amor est voluntarius affectus et desiderium re bona fruendi.</div> + +<div class="note"><a name="note4464">4464</a>. Desiderium optantis, amor eorum quibus fruimur; amoris principium, desiderii finis, amatum adest.</div> + +<div class="note"><a name="note4465">4465</a>. Principio l. de amore. Operae pretium est de amore considerare, utrum Deus, an Daemon, an passio quaedam animae, an partim Deus, partim Daemon, passio partim, &c. Amor est aetus animi bonum desiderans.</div> + +<div class="note"><a name="note4466">4466</a>. Magnus Daemon convivio.</div> + +<div class="note"><a name="note4467">4467</a>. Boni pulchrique fruendi desiderium.</div> + +<div class="note"><a name="note4468">4468</a>. Godefridus, l. 1. cap. 2 Amor est delectatio cordis, alicujus ad aliquid, propter aliquod desiderium in appertendo, et gaudium perfruendo per desiderium currens, requiescens per gaudium.</div> + +<div class="note"><a name="note4469">4469</a>. Non est amor desiderium aut appetitus ut ab omnibus hactenus traditim; nam cum potimur amata re, non manet appetitus; est igitur affectus quo cum re amata aut unimur, aut unionem perpetuamus.</div> + +<div class="note"><a name="note4470">4470</a>. Omnia appetunt bonum.</div> + +<div class="note"><a name="note4471">4471</a>. Terram non vis malam, malam segetem, sed bonam arborem, equum bonum, &c.</div> + +<div class="note"><a name="note4472">4472</a>. Nemo amore capitur nisi qui fuerit ante forma specieque delectatus.</div> + +<div class="note"><a name="note4473">4473</a>. Amabile objectum amoris et scopus, cujus adeptio est finis, cujus gratia amamus. Animus enim aspirat ut eo fruator, et formam boni habet et praecipue videtur et placet. Picolomineus, grad. 7. cap. 2. et grad. 8. cap. 35.</div> + +<div class="note"><a name="note4474">4474</a>. Forma est vitalis fulgor ex ipso bono manans per ideas, semina, rationes, umbras effusus, animos excitans ut per bonum in unum redigantur.</div> + +<div class="note"><a name="note4475">4475</a>. Pulchritudo est perfectio compositi ex congruente ordine, mensura et ratione partium consurgens, et venustas inde prodiens gratia dicitur et res omnes pulchrae gratiosae.</div> + +<div class="note"><a name="note4476">4476</a>. Gratia et pulchritudo ita suaviter animos demulcent, ita vehementer alluciunt, et admirabiliter connectuntur, ut in inum confundant et distingui non possunt et sunt tanquam radii et splendores divini solis in rebus variis vario modo fulgentes.</div> + +<div class="note"><a name="note4477">4477</a>. Species pulchrituninis hauriuntur oculis, auribus, aut concipiuntur interna mente.</div> + +<div class="note"><a name="note4478">4478</a>. Nihil hine magis animos conciliat quam musica, pulchrae, aedes, &c.</div> + +<div class="note"><a name="note4479">4479</a>. In reliquis sensibus voluptas, in his pulchritudo et gratia.</div> + +<div class="note"><a name="note4480">4480</a>. Lib. 4. de divinis. Convivio Platonis.</div> + +<div class="note"><a name="note4481">4481</a>. Duae Veneres duo amores; quarum una antiquior et sine matre, coelo nata, quam coelestem Venerem nuncupamus; altera vero junior a Jove et Dione prognata, quam vulgarem Venerem vocamus.</div> + +<div class="note"><a name="note4482">4482</a>. Alter ad superna erigit, alter deprimit ad inferna.</div> + +<div class="note"><a name="note4483">4483</a>. Alter excitat hominem ad divinam pulchritudinem lustrandam, cujus causa philosophiae studia et justitiae, &c.</div> + +<div class="note"><a name="note4484">4484</a>. Omnis creatura cum bona sit, et bene amari potest et male.</div> + +<div class="note"><a name="note4485">4485</a>. Duas civitates duo faciunt amores; Jerusalem facit amor Dei, Babylonem amor saeculi; unusquisque se quid amet interroget, et inveniet unde sit civis.</div> + +<div class="note"><a name="note4486">4486</a>. Alter mari ortus, ferox, varius, fluctuans, inanis, juvenum, mare referens, &c. Alter aurea catena coelo demissa bonum furorem mentibus mittens, &c.</div> + +<div class="note"><a name="note4487">4487</a>. Tria sunt, quae amari a nobis bene vel male possunt; Deus, proximus, mundus; Deus supra nos; juxta nos proximus; infra nos mundus. Tria Deus, duo proximus, unum mundus habet, &c.</div> + +<div class="note"><a name="note4488">4488</a>. Ne confundam vesanos et foedos amores beatis, sceleratum cum puro divino et vero, &c.</div> + +<div class="note"><a name="note4489">4489</a>. Fonseca cap. 1. Amor ex Augustini forsan lib. 11. de Civit. Dei. Amore inconcussus stat mundus, &c.</div> + +<div class="note"><a name="note4490">4490</a>. Alciat.</div> + +<div class="note"><a name="note4491">4491</a>. Porta Vitis laurum non amat, nec ejus odorem; si prope crescat, enecat. Lappus lenti adversatur.</div> + +<div class="note"><a name="note4492">4492</a>. Sympathia olei et myrti ramorum et radicum se complectentium. Mizaldus secret. cent. l. 47.</div> + +<div class="note"><a name="note4493">4493</a>. Theocritus. eidyll. 9.</div> + +<div class="note"><a name="note4494">4494</a>. Mantuan.</div> + +<div class="note"><a name="note4495">4495</a>. Charitas munifica, qua mercamur de Deo regnum Dei.</div> + +<div class="note"><a name="note4496">4496</a>. Polanus partit. Zanchius de natura Dei, c. 3. copiose de hoc amore Dei agit.</div> + +<div class="note"><a name="note4497">4497</a>. Nich. Bellus, discurs. 28. de amatoribus, virtutem provocat, conservat pacem in terra, tranquillitatem in aere, ventis laetitiam, &c.</div> + +<div class="note"><a name="note4498">4498</a>. Camerarius Emb. 100. cen. 2.</div> + +<div class="note"><a name="note4499">4499</a>. Dial. 3.</div> + +<div class="note"><a name="note4500">4500</a>. Juven.</div> + +<div class="note"><a name="note4501">4501</a>. Gen. 1.</div> + +<div class="note"><a name="note4502">4502</a>. Caussinus.</div> + +<div class="note"><a name="note4503">4503</a>. Theodoret e Plotino.</div> + +<div class="note"><a name="note4504">4504</a>. “Where charity prevails, sweet desire, joy, and love towards God are also present.”</div> + +<div class="note"><a name="note4505">4505</a>. Affectus nunc appetitivae potentiae, nunc rationalis, alter cerebro residet, alter hepate, corde, &c.</div> + +<div class="note"><a name="note4506">4506</a>. Cor varie inclinatur, nunc gaudens, nunc moerens; statim ex timore nascitur Zelotypia, furor, spes, desperatio.</div> + +<div class="note"><a name="note4507">4507</a>. Ad utile sanitas refertur; utilium est ambitio, cupido desiderium potius quam amor excessus avaritia.</div> + +<div class="note"><a name="note4508">4508</a>. Picolom. grad. 7. cap. 1.</div> + +<div class="note"><a name="note4509">4509</a>. Lib. de amicit. utile mundanum, carnale jucundum, spirituale honestum.</div> + +<div class="note"><a name="note4510">4510</a>. Ex. singulis tribus fit charitas et amicitia, quae respicit deum et proximum.</div> + +<div class="note"><a name="note4511">4511</a>. Benefactores praecipue amamus. Vives 3. de anima.</div> + +<div class="note"><a name="note4512">4512</a>. Jos. 7.</div> + +<div class="note"><a name="note4513">4513</a>. Petronius Arbiter.</div> + +<div class="note"><a name="note4514">4514</a>. Juvenalis.</div> + +<div class="note"><a name="note4515">4515</a>. Job. Second, lib. sylvarum.</div> + +<div class="note"><a name="note4516">4516</a>. Lucianus Timon.</div> + +<div class="note"><a name="note4517">4517</a>. Pers.</div> + +<div class="note"><a name="note4518">4518</a>. “bust of a beautiful woman with the tail of a fish.”</div> + +<div class="note"><a name="note4519">4519</a>. Part. 1. sec. 2. memb. sub. 12.</div> + +<div class="note"><a name="note4520">4520</a>. 1 Tim. i. 8.</div> + +<div class="note"><a name="note4521">4521</a>. Lips, epist. Camdeno.</div> + +<div class="note"><a name="note4522">4522</a>. Leland of St. Edmondsbury.</div> + +<div class="note"><a name="note4523">4523</a>. Coelum serenum, coelum visum foedum. Polid. lib. 1. de Anglia.</div> + +<div class="note"><a name="note4524">4524</a>. Credo equidem vivos ducent e marmore vultus.</div> + +<div class="note"><a name="note4525">4525</a>. Max. Tyrius, ser. 9.</div> + +<div class="note"><a name="note4526">4526</a>. Part 1. sec. 2. memb. 3.</div> + +<div class="note"><a name="note4527">4527</a>. Mart.</div> + +<div class="note"><a name="note4528">4528</a>. Omnif. mag. lib. 12. cap. 3.</div> + +<div class="note"><a name="note4529">4529</a>. De sale geniali, l. 3. c. 15.</div> + +<div class="note"><a name="note4530">4530</a>. Theod. Prodromus, amor. lib. 3.</div> + +<div class="note"><a name="note4531">4531</a>. Similitudo morum parit amicitiam.</div> + +<div class="note"><a name="note4532">4532</a>. Vives 3. de anima.</div> + +<div class="note"><a name="note4533">4533</a>. Qui simul fecere naufragium, aut una pertulere vincula vel consilii conjurationisve societate junguntur, invicem amant: Brutum et Cassium invicem infensos Caesarianus dominatus conciliavit. Aemilius Lepidus et Julius Flaccus, quum essent inimicissimi, censores renunciati simultates illico deposuere. Scultet. cap. 4. de causa amor.</div> + +<div class="note"><a name="note4534">4534</a>. Papinius.</div> + +<div class="note"><a name="note4535">4535</a>. Isocrates demonico praecipit ut quum alicujus amicitiam vellet illum laudet, quod laus initium amoris sit, vituperatio simultatum.</div> + +<div class="note"><a name="note4536">4536</a>. Suspect, lect. lib. 1. cap. 2.</div> + +<div class="note"><a name="note4537">4537</a>. “The priest of wisdom, perpetual dictator, ornament of literature, wonder of Europe.”</div> + +<div class="note"><a name="note4538">4538</a>. “Oh incredible excellence of genius, &c., more comparable to gods' than man's, in every respect, we venerate your writings on bended knees, as we do the shield that fell from heaven.”</div> + +<div class="note"><a name="note4539">4539</a>. Isa. xlix.</div> + +<div class="note"><a name="note4540">4540</a>. Rara est concordia fratrum.</div> + +<div class="note"><a name="note4541">4541</a>. Grad. 1. cap. 22.</div> + +<div class="note"><a name="note4542">4542</a>. Vives 3. de anima, ut paleam succinum sic formam amor trahit.</div> + +<div class="note"><a name="note4543">4543</a>. Sect. seq.</div> + +<div class="note"><a name="note4544">4544</a>. Nihil divinius homine probo.</div> + +<div class="note"><a name="note4545">4545</a>. James iii. 10.</div> + +<div class="note"><a name="note4546">4546</a>. Gratior est pulchro veniens e corpore virtus.</div> + +<div class="note"><a name="note4547">4547</a>. Oral. 18. deformes plerumque philosophi ad id quod in aspectum cadit ea parte elegantes quae oculos fugit.</div> + +<div class="note"><a name="note4548">4548</a>. 43 de consol.</div> + +<div class="note"><a name="note4549">4549</a>. Causa ei paupertatis, philosophia, sicut plerisque probitas fuit.</div> + +<div class="note"><a name="note4550">4550</a>. Ablue corpus et cape regis animum, et in eam fortunam qua dignus es continentiam istam profer.</div> + +<div class="note"><a name="note4551">4551</a>. Vita ejus.</div> + +<div class="note"><a name="note4552">4552</a>. Qui prae divitiis humana spernunt, nec virtuti locum putant nisi opes affluant. Q. Cincinnatus consensu patrum in dictatorem Romanum electus.</div> + +<div class="note"><a name="note4553">4553</a>. Curtius.</div> + +<div class="note"><a name="note4554">4554</a>. Edgar Etheling, England's darling.</div> + +<div class="note"><a name="note4555">4555</a>. Morum suavitas, obvia comitas, prompta officia mortalium animos demerentur.</div> + +<div class="note"><a name="note4556">4556</a>. Epist. lib. 8. Semper amavi ut tu scis, M. Brutum propter ejus summum ingenium, suavissimos mores, singularem probitatem et constantiam: nihil est, mihi crede, virtute formosius, nihil amabilius.</div> + +<div class="note"><a name="note4557">4557</a>. Ardentes amores excitaret, si simulacrum ejus ad oculos penetraret. Plato Phaedone.</div> + +<div class="note"><a name="note4558">4558</a>. Epist. lib. 4. Validissime diligo virum rectum, disertum, quod apud me potentissimum est.</div> + +<div class="note"><a name="note4559">4559</a>. Est quaedam pulchritudo justitiae quam videmus oculis cordis, amamus, et exardescimus, ut in martyribus, quum eorum membra bestiae lacerarent, etsi alias deformes, &c.</div> + +<div class="note"><a name="note4560">4560</a>. Lipsius manuduc. ad Phys. Stoic. lib. 3. diff. 17, solus sapiens pulcher.</div> + +<div class="note"><a name="note4561">4561</a>. Fortitudo et prudentia pulchritudinis laudem praecipue merentur.</div> + +<div class="note"><a name="note4562">4562</a>. Franc. Belforist. in hist. an. 1430.</div> + +<div class="note"><a name="note4563">4563</a>. Erat autem foede deformis, et ea forma, qua citius pueri terreri possent, quam invitari ad osculum puellae.</div> + +<div class="note"><a name="note4564">4564</a>. Deformis iste etsi videatur senex, divinum animum habet.</div> + +<div class="note"><a name="note4565">4565</a>. Fulgebat vultu suo: fulgor et divina majestas homines ad se trahens.</div> + +<div class="note"><a name="note4566">4566</a>. “She excelled all others in beauty.”</div> + +<div class="note"><a name="note4567">4567</a>. Praefat. bib. vulgar.</div> + +<div class="note"><a name="note4568">4568</a>. Pars inscrip. Tit. Livii statuae Patavii.</div> + +<div class="note"><a name="note4569">4569</a>. A true love's knot.</div> + +<div class="note"><a name="note4570">4570</a>. Stobaeus e Graeco.</div> + +<div class="note"><a name="note4571">4571</a>. Solinus, pulchri nulla est facies.</div> + +<div class="note"><a name="note4572">4572</a>. O dulcissimi laquei, qui tam feliciter devinciunt, ut etiam a vinctis diligantur, qui a gratiis vincti sunt, cupiunt arctius deligari et in unum redigi.</div> + +<div class="note"><a name="note4573">4573</a>. Statius.</div> + +<div class="note"><a name="note4574">4574</a>. “He loved him as he loved his own soul,” 1 Sam. xv. 1. “Beyond the love of women.”</div> + +<div class="note"><a name="note4575">4575</a>. Virg. 9. Aen. Qui super exanimem sese conjecit amicum confessus.</div> + +<div class="note"><a name="note4576">4576</a>. Amicus animae dimidium, Austin, confess. 4. cap. 6. Quod de Virgilio Horatius, et serves animae dimidium meae.</div> + +<div class="note"><a name="note4577">4577</a>. Plinius.</div> + +<div class="note"><a name="note4578">4578</a>. Illum argento et auro, illum ebore, marmore effingit, et nuper ingenti adhibito auditorio ingentem de vita ejus librum recitavit. epist. lib. 4. epist. 68.</div> + +<div class="note"><a name="note4579">4579</a>. Lib. iv. ep. 61. Prisco suo; Dedit mihi quantum potuit maximum, daturas amplius si potuisset. Tametsi quid homini dari potest majus quum gloria, laus, et aeternitas? At non erunt fortasse quae scripsit. Ille tamen scripsit tanquam essent futura.</div> + +<div class="note"><a name="note4580">4580</a>. For. genus irritabile vatum.</div> + +<div class="note"><a name="note4581">4581</a>. Lib. 13 de Legibus. Magnam enim vim habent, &c.</div> + +<div class="note"><a name="note4582">4582</a>. Peri tamen studio et pietate conscribendae vitae ejus munus suscepi, et postquam sumptuosa condere pro fortuna non licuit, exiguo sed eo forte liberalis ingenii monumento justa sanctissimo cineri solventur.</div> + +<div class="note"><a name="note4583">4583</a>. 1 Sam. xxv. 3.</div> + +<div class="note"><a name="note4584">4584</a>. Esther, iii. 2.</div> + +<div class="note"><a name="note4585">4585</a>. Amm. Marcellinus, l. 14.</div> + +<div class="note"><a name="note4586">4586</a>. Ut mundus duobus polis sustentatur: ita lex Dei, amore Dei et proximi; duobus his fundamentis vincitur; machina mundi corruit, si una de polis turbatur; lex perit divina si una ex his.</div> + +<div class="note"><a name="note4587">4587</a>. 8 et 9 libro.</div> + +<div class="note"><a name="note4588">4588</a>. Ter. Adelph. 4, 5.</div> + +<div class="note"><a name="note4589">4589</a>. De amicit.</div> + +<div class="note"><a name="note4590">4590</a>. Charitas parentum dilui nisi detestabili scelere non potest, lapidum fornicibus simillima, casura, nisi se invicem sustentaret. Seneca.</div> + +<div class="note"><a name="note4591">4591</a>. “It is sweet to die for one's country.”</div> + +<div class="note"><a name="note4592">4592</a>. Dii immortales, dici non potest quantum charitatis nomen illud habet.</div> + +<div class="note"><a name="note4593">4593</a>. Ovid. Fast.</div> + +<div class="note"><a name="note4594">4594</a>. Anno 1347. Jacob Mayer. Annal. Fland. lib. 12.</div> + +<div class="note"><a name="note4595">4595</a>. Tally.</div> + +<div class="note"><a name="note4596">4596</a>. Lucianus Toxari. Amicitia ut sol in mundo, &c.</div> + +<div class="note"><a name="note4597">4597</a>. Vit. Pompon. Attici.</div> + +<div class="note"><a name="note4598">4598</a>. Spencer, Faerie Queene, lib. 5. cant. 9. staff. 1, 2.</div> + +<div class="note"><a name="note4599">4599</a>. Siracides.</div> + +<div class="note"><a name="note4600">4600</a>. Plutarch, preciosum numisma.</div> + +<div class="note"><a name="note4601">4601</a>. Xenophon, verus amicus praestantissima possessio.</div> + +<div class="note"><a name="note4602">4602</a>. Epist. 52.</div> + +<div class="note"><a name="note4603">4603</a>. Greg. Per amorem Dei, proximi gignitur; et per hunc amorem proximi, Dei nutritur.</div> + +<div class="note"><a name="note4604">4604</a>. Picolomineus, grad. 7. cap. 27. hoc felici amoris nodo ligantur familiae civitates, &c.</div> + +<div class="note"><a name="note4605">4605</a>. Veras absolutas haec parit virtutes, radix omnium virtutum, mens et spiritus.</div> + +<div class="note"><a name="note4606">4606</a>. Divino calore animos incendit, incensos purgat, purgatos elevat ad Deum, Deum placat, hominem Deo conciliat. Bernard.</div> + +<div class="note"><a name="note4607">4607</a>. Ille inficit, hic perficit, ille deprimit, hic elevat; hic tranquillitatem ille curas parit: hic vitam recte informat, ille deformat &c.</div> + +<div class="note"><a name="note4608">4608</a>. Boethius, lib. 2. met. 8.</div> + +<div class="note"><a name="note4609">4609</a>. Deliquium patitur charitas, odium ejus loco succedit. Basil. 1. ser. de instit. mon.</div> + +<div class="note"><a name="note4610">4610</a>. Nodum in scirpo quaerentes.</div> + +<div class="note"><a name="note4611">4611</a>. Hircanaeque admorunt ubera tigres.</div> + +<div class="note"><a name="note4612">4612</a>. Heraclitus.</div> + +<div class="note"><a name="note4613">4613</a>. Si in gehennam abit, pauperem qui non alat: quid de eo fiet qui pauperem denudat? Austin.</div> + +<div class="note"><a name="note4614">4614</a>. Jovius, vita ejus.</div> + +<div class="note"><a name="note4615">4615</a>. Immortalitatem beneficio literarum, immortali gloriosa quadam cupiditate concupivit. Quod cives quibus benefecisset perituri, moenia ruitura, etsi regio sumptu aedificata, non libri.</div> + +<div class="note"><a name="note4616">4616</a>. Plutarch, Pericle.</div> + +<div class="note"><a name="note4617">4617</a>. Tullius, lib. 1. de legibus.</div> + +<div class="note"><a name="note4618">4618</a>. Gen. xxxv. 8.</div> + +<div class="note"><a name="note4619">4619</a>. Hor.</div> + +<div class="note"><a name="note4620">4620</a>. Durum genus sumus.</div> + +<div class="note"><a name="note4621">4621</a>. “The sister of justice, honour inviolate, and naked truth.”</div> + +<div class="note"><a name="note4622">4622</a>. Tull. pro Rose. Mentiri vis causa mea? ego vero cupide et libenter mentiar tua causa; et si quando me vis perjurare, ut paululum tu compendii facias, paratum fore scito.</div> + +<div class="note"><a name="note4623">4623</a>. Gallienus in Treb. Pollio lacera, occide, mea mente irascere. Rabie jecur incendente feruntur praecipites, Vopiscus of Aurelian. Tantum fudit sanguinis quantum quis vini potavit.</div> + +<div class="note"><a name="note4624">4624</a>. Evangelii tubam belli tubam faciunt; in pulpitis pacem, in colloquiis bellum suadent.</div> + +<div class="note"><a name="note4625">4625</a>. Psal. xiii. 1.</div> + +<div class="note"><a name="note4626">4626</a>. De bello Judaico, lib. 6. c. 16. Puto si Romani contra hos venire tardassent, aut hiatu terrae devorandam fuisse civitatem, aut diluvio perituram, aut fulmina ac Sodoma cum incendio passuram, ob desperatum populi, &c.</div> + +<div class="note"><a name="note4627">4627</a>. Benefacit animae suae vir misericors.</div> + +<div class="note"><a name="note4628">4628</a>. Concordia magnae res crescunt, discordia maximae dilabuntur.</div> + +<div class="note"><a name="note4629">4629</a>. Lipsius.</div> + +<div class="note"><a name="note4630">4630</a>. Memb. 1. Subs. 2.</div> + +<div class="note"><a name="note4631">4631</a>. Amor et amicitia.</div> + +<div class="note"><a name="note4632">4632</a>. Phaedrus orat. in laudem amoris Platonis convivio.</div> + +<div class="note"><a name="note4633">4633</a>. Vide Boccas. de Genial deorum.</div> + +<div class="note"><a name="note4634">4634</a>. See the moral in Plut. of that fiction.</div> + +<div class="note"><a name="note4635">4635</a>. Affluentiae Deus.</div> + +<div class="note"><a name="note4636">4636</a>. Cap. 7. Comment. in Plat. convivium.</div> + +<div class="note"><a name="note4637">4637</a>. See more in Valesius, lib. 3. cont. med. et cont. 13.</div> + +<div class="note"><a name="note4638">4638</a>. Vives 3. de anima; oramus te ut tuis artibus et caminis nos refingas, et ex duobus unum facias; quod et fecit, et exinde amatores unum sunt et unum esse petunt.</div> + +<div class="note"><a name="note4639">4639</a>. See more in Natalis Comes Imag. Deorum Philostratus de Imaginibus. Litius Giraldus Syntag. de diis. Phornutus, &c.</div> + +<div class="note"><a name="note4640">4640</a>. Juvenis pingitur quod amore plerumque juvenes capiuntur; sic et mollis, formosus, nudus, quod simplex et apertus hic affectus; ridet quod oblectamentum prae se ferat, cum pharetra, &c.</div> + +<div class="note"><a name="note4641">4641</a>. A petty Pope claves habet superorum et inferorum, as Orpheus, &c.</div> + +<div class="note"><a name="note4642">4642</a>. Lib. 13. cap. 5. Dypnoso.</div> + +<div class="note"><a name="note4643">4643</a>. Regnat et in superos jus habet ille deos. Ovid.</div> + +<div class="note"><a name="note4644">4644</a>. Plautus.</div> + +<div class="note"><a name="note4645">4645</a>. Selden pro leg. 3. cap. de diis Syris.</div> + +<div class="note"><a name="note4646">4646</a>. Dial. 3.</div> + +<div class="note"><a name="note4647">4647</a>. A concilia Deorum rejectus et ad majorem ejus ignominiam, &c.</div> + +<div class="note"><a name="note4648">4648</a>. Fulmine concitatior.</div> + +<div class="note"><a name="note4649">4649</a>. Sophocles.</div> + +<div class="note"><a name="note4650">4650</a>. “He divides the empire of the sea with Thetis,—of the Shades, with Aeacus,—of the Heaven, with Jove.”</div> + +<div class="note"><a name="note4651">4651</a>. Tom. 4.</div> + +<div class="note"><a name="note4652">4652</a>. Dial. deorum, tom. 3.</div> + +<div class="note"><a name="note4653">4653</a>. Quippe matrem ipsius quibus modis me afficit, nunc in Idam adigens Anchisae causa, &c.</div> + +<div class="note"><a name="note4654">4654</a>. Jampridem et plagas ipsi in nates incussi sandalio.</div> + +<div class="note"><a name="note4655">4655</a>. Altopilus, fol. 79.</div> + +<div class="note"><a name="note4656">4656</a>. Nullis amor est medicabilis herbis.</div> + +<div class="note"><a name="note4657">4657</a>. Plutarch in Amatorio. Dictator quo creato cessant reliqui magistratus.</div> + +<div class="note"><a name="note4658">4658</a>. Claadian. descript. vener. aulae. “Trees are influenced by love, and every flourishing tree in turn feels the passion: palms nod mutual vows, poplar sighs to poplar, plane to plane, and alder breathes to alder.”</div> + +<div class="note"><a name="note4659">4659</a>. Neque prius in iis desiderium cessat dum dejectus consoletur; videre enim est ipsam arborem incurvatam, ultro ramis ab utrisque vicissim ad osculum exporrectis. Manifesta dant mutui desiderii signa.</div> + +<div class="note"><a name="note4660">4660</a>. Multas palmas contingens quae simul crescant, rursusque ad amantem regrediens, eamque manu attingens, quasi osculum mutuo ministrare videtur, et expediti concubitus gratiam facit.</div> + +<div class="note"><a name="note4661">4661</a>. Quam vero ipsa desideret affectu ramorum significat, et adullam respicit; amantur, &c.</div> + +<div class="note"><a name="note4662">4662</a>. Virg. 3. Georg.</div> + +<div class="note"><a name="note4663">4663</a>. Propertius.</div> + +<div class="note"><a name="note4664">4664</a>. Dial. deorum. Confide mater, leonibus ipsis familiaris jam factus sum, et saepe conscendi eorum terga et apprehendi jubas; equorum more insidens eos agito, et illi mihi caudis adblandiuntur.</div> + +<div class="note"><a name="note4665">4665</a>. Leones prae amore furunt, Plin. l. 8. c. 16. Arist. l. 6. hist. animal.</div> + +<div class="note"><a name="note4666">4666</a>. Cap. 17. of his book of hunting.</div> + +<div class="note"><a name="note4667">4667</a>. Lucretius.</div> + +<div class="note"><a name="note4668">4668</a>. De sale lib. 1. c. 21. Pisces ob amorem marcescunt, pallescunt, &c.</div> + +<div class="note"><a name="note4669">4669</a>. Hauriendae aquae causa venientes ex insidiis a Tritone comprehensae, &c.</div> + +<div class="note"><a name="note4670">4670</a>. Plin. l. 10. c. 5 quumque aborta tempestate periisset Hernias in sicco piscis expiravit.</div> + +<div class="note"><a name="note4671">4671</a>. Postquam puer morbo abiit, et ipse delphinus periit.</div> + +<div class="note"><a name="note4672">4672</a>. Pleni sunt libri quibus ferae in homines inflammatae fuerunt, in quibus ego quidem semper assensum sustinui, veritus ne fabulosa crederem; Donec vidi lyncem quem habui ab Assyria, sic affectum erga unum de meis hominibus, &c.</div> + +<div class="note"><a name="note4673">4673</a>. Desiderium suum testatus post inediam aliquot dierum interiit.</div> + +<div class="note"><a name="note4674">4674</a>. Orpheus hymno Ven. “Venus keeps the keys of the air, earth, sea, and she alone retains the command of all.”</div> + +<div class="note"><a name="note4675">4675</a>. Qui haec in artrae bilis aut Imaginationis vim referre conati sunt, nihil faciunt.</div> + +<div class="note"><a name="note4676">4676</a>. Cantantem audies et vinum bibes, quale antea nunquam bibisti; te rivalis turbabit nullus; pulchra autem pulchro autem pulchro contente vivam, et moriar.</div> + +<div class="note"><a name="note4677">4677</a>. Multi factum hoc cognovere, quod in media Graecia gestum sit.</div> + +<div class="note"><a name="note4678">4678</a>. Rem curans domesticam, ut ante, peperit aliquot liberos, semper tamen tristis et pallida.</div> + +<div class="note"><a name="note4679">4679</a>. Haec audivi a multis fide dignis qui asseverabant ducem Bavariae eadem retulisse Duci Saxoniae pro veris.</div> + +<div class="note"><a name="note4680">4680</a>. Fabula Damarati et Aristonis in Herodoto lib. 6. Erato.</div> + +<div class="note"><a name="note4681">4681</a>. Interpret. Mersio.</div> + +<div class="note"><a name="note4682">4682</a>. Deus Angelos misit ad tutelam cultumque generis humani; sed illos cum hominibus commorantes, dominator ille terrae salacissimus paulatim ad vitia pellexit, et mulierum congressibus inquinavit.</div> + +<div class="note"><a name="note4683">4683</a>. Quidam ex illo capti sunt amore virginum, et libidine victi defecerunt, ex quibus gigantes qui vocantur, nati sunt.</div> + +<div class="note"><a name="note4684">4684</a>. Pererius in Gen. lib. 8. c. 6. ver. 1. Zanc. &c.</div> + +<div class="note"><a name="note4685">4685</a>. Purchas Hack posth. par. 1. lib. 4. Cap. 1. S. 7.</div> + +<div class="note"><a name="note4686">4686</a>. In Clio.</div> + +<div class="note"><a name="note4687">4687</a>. Deus ipse hoc cubili requiescens.</div> + +<div class="note"><a name="note4688">4688</a>. Physiologiae Stoicorum l. 1. cap. 20. Si spiritus unde semen iis, &c. at exempla turbant nos; mulierum quotidianae confessiones de mistione omnes asserunt, et sunt in hac urbe Loviano exempla.</div> + +<div class="note"><a name="note4689">4689</a>. Unum dixero, non opinari me ullo retro aevo tantam copiam Satyrorum, et salacium istorum Geniorum se ostendisse, quantum nunc quotidianae narrationes, et judiciales sententiae proferunt.</div> + +<div class="note"><a name="note4690">4690</a>. Virg.</div> + +<div class="note"><a name="note4691">4691</a>. “For it is a shame to speak of those things which are done of them in secret,” Eph. v. 12.</div> + +<div class="note"><a name="note4692">4692</a>. Plutarch, amator lib.</div> + +<div class="note"><a name="note4693">4693</a>. Lib. 13.</div> + +<div class="note"><a name="note4694">4694</a>. Rom. i. 27.</div> + +<div class="note"><a name="note4695">4695</a>. Lilius Giraldus, vita ejus.</div> + +<div class="note"><a name="note4696">4696</a>. Pueros amare solis Philosophis relinquendum vult Lucianus dial. Amorum.</div> + +<div class="note"><a name="note4697">4697</a>. Busbequius.</div> + +<div class="note"><a name="note4698">4698</a>. Achilles Tatius lib. 2.</div> + +<div class="note"><a name="note4699">4699</a>. Lucianus Charidemo.</div> + +<div class="note"><a name="note4700">4700</a>. Non est haec mentula demens. Mart.</div> + +<div class="note"><a name="note4701">4701</a>. Jovius Musc.</div> + +<div class="note"><a name="note4702">4702</a>. Praefat. lectori lib. de vitis pontif.</div> + +<div class="note"><a name="note4703">4703</a>. Mercurialis cap. de Priapismo. Coelius l. 11. antic. lect. cap. 14. Galenis 6. de locis aff.</div> + +<div class="note"><a name="note4704">4704</a>. De morb. mulier. lib. I. c. 15.</div> + +<div class="note"><a name="note4705">4705</a>. Herodotus l. 2. Euterpae: uxores insignium virorum non statim vita functas tradunt condendas, ac ne eas quidem foeminas quae formosae sunt, sed quatriduo ante defunctas, ne cum iis salinarii concumbant, &c.</div> + +<div class="note"><a name="note4706">4706</a>. Metam. 13.</div> + +<div class="note"><a name="note4707">4707</a>. Seneca de ira, l. 11. c. 18.</div> + +<div class="note"><a name="note4708">4708</a>. Nullus est meatus ad quem non pateat aditus impudicitiae. Clem Alex. paedag, lib. 3. c 3.</div> + +<div class="note"><a name="note4709">4709</a>. Seneca 1. nat. quaest.</div> + +<div class="note"><a name="note4710">4710</a>. Tom. P. Gryllo.</div> + +<div class="note"><a name="note4711">4711</a>. De morbis mulierum l. 1. c. 15.</div> + +<div class="note"><a name="note4712">4712</a>. Amphitheat. amore. cap. 4. interpret. Curtio.</div> + +<div class="note"><a name="note4713">4713</a>. Aeneas Sylvius Juvenal. “And he who has not felt the influence of love is either a stone or a beast.”</div> + +<div class="note"><a name="note4714">4714</a>. Tertul. prover. lib.</div> + +<div class="note"><a name="note4715">4715</a>. “One whom no maiden's beauty has ever affected.”</div> + +<div class="note"><a name="note4716">4716</a>. Chaucer.</div> + +<div class="note"><a name="note4717">4717</a>. Tom. 1. dial. deorum Lucianus. Amore non ardent Musae.</div> + +<div class="note"><a name="note4718">4718</a>. “As matter seeks form, so woman turns towards man.”</div> + +<div class="note"><a name="note4719">4719</a>. In amator. dialog.</div> + +<div class="note"><a name="note4720">4720</a>. Hor.</div> + +<div class="note"><a name="note4721">4721</a>. Lucretius.</div> + +<div class="note"><a name="note4722">4722</a>. Fonseca.</div> + +<div class="note"><a name="note4723">4723</a>. Hor.</div> + +<div class="note"><a name="note4724">4724</a>. Propert.</div> + +<div class="note"><a name="note4725">4725</a>. Simonides, graec. “She grows old in love and in years together.”</div> + +<div class="note"><a name="note4726">4726</a>. Ausonius.</div> + +<div class="note"><a name="note4727">4727</a>. Geryon amicitae symbolum.</div> + +<div class="note"><a name="note4728">4728</a>. Propert. l. 2.</div> + +<div class="note"><a name="note4729">4729</a>. Plutarch. c. 30. Rom. Hist.</div> + +<div class="note"><a name="note4730">4730</a>. Junonem habeam iratam, si unquam meminerim me virginem fuisse. Infans enim paribus inquinata sum, et subinde majoribus me applicui, donec ad aetatem perveni; ut Milo vitulum, &c.</div> + +<div class="note"><a name="note4731">4731</a>. Parnodidasc. dial. lat. interp. Casp. Barthio ex Ital.</div> + +<div class="note"><a name="note4732">4732</a>. Angelico scriptur concentu.</div> + +<div class="note"><a name="note4733">4733</a>. Epictetus c. 42. mulieres statim ab anno 14. movere incipiunt, &c. attrectari se sinunt et exponunt. Levinu Lemnius.</div> + +<div class="note"><a name="note4734">4734</a>. Lib. 3. fol. 126.</div> + +<div class="note"><a name="note4735">4735</a>. Catullus.</div> + +<div class="note"><a name="note4736">4736</a>. “Whithersoever enraged you fly there is no escape. Although you reach the Tanais, love will still pursue you.”</div> + +<div class="note"><a name="note4737">4737</a>. De mulierum inexhausta libidine luxuque insatiabili omnes aeque regiones conqueri posse existimo. Steph.</div> + +<div class="note"><a name="note4738">4738</a>. “What have lust and unrestrained desire left chaste or enviolate upon earth?”</div> + +<div class="note"><a name="note4739">4739</a>. Plautus.</div> + +<div class="note"><a name="note4740">4740</a>. Oculi caligant, aures graviter audiunt, capilli fluunt, cutis arescit, flatus olet, tussis, &c. Cyprian.</div> + +<div class="note"><a name="note4741">4741</a>. Lib. 8. Epist. Ruffinus.</div> + +<div class="note"><a name="note4742">4742</a>. Hiatque turpis inter aridas nates podex.</div> + +<div class="note"><a name="note4743">4743</a>. Cadaverosa adeo ut ab inferis reversa videri possit, vult adhuc catullire.</div> + +<div class="note"><a name="note4744">4744</a>. Nam et matrimoniis est despectum senium. Aeneas Silvius.</div> + +<div class="note"><a name="note4745">4745</a>. Quid toto terrarum orbe communius? quae civitas, quod oppidum, quae familia vacat amatorum exemplis? Aeneas Silvius. Quis trigesimum annum natus nullum amoris causa peregit insigne facinus? ego de me facio conjecturam, quem amor in mille pericula misit.</div> + +<div class="note"><a name="note4746">4746</a>. Forestus. Plato.</div> + +<div class="note"><a name="note4747">4747</a>. Pract. major. Tract. 6. cap. 1. Rub. 11. de aegrit. cap. quod his multum contingat.</div> + +<div class="note"><a name="note4748">4748</a>. Haec aegritudo est solicitudo melancholica in qua homo applicat sibi continuam cogitationem super pulchritudine ipsius quam amat, gestuum morum.</div> + +<div class="note"><a name="note4749">4749</a>. Animi forte accidens quo quis rem habere nimia aviditate concupiscit, ut ludos venatores, aurum et opes avari.</div> + +<div class="note"><a name="note4750">4750</a>. Assidua cogitatio super rem desideratum, cum confidentia obtinendi, ut spe apprehensum delectabile, &c.</div> + +<div class="note"><a name="note4751">4751</a>. Morbus corporis potius quam animi.</div> + +<div class="note"><a name="note4752">4752</a>. Amor est passio melancholica.</div> + +<div class="note"><a name="note4753">4753</a>. Ob calefactionem spirituum pars anterior capitis laborat ob consumptionem humiditatis.</div> + +<div class="note"><a name="note4754">4754</a>. Affectus animi concupiscibilis e desiderio rei amatae per oculus in mente concepto, spiritus in corde et jecore incendens.</div> + +<div class="note"><a name="note4755">4755</a>. Odyss. et Metamor. 4. Ovid.</div> + +<div class="note"><a name="note4756">4756</a>. Quod talem carnificinam in adolescentum visceribus amor faciat inexplebilis.</div> + +<div class="note"><a name="note4757">4757</a>. Testiculi quoad causam conjunctam, epar antecedentem, possunt esse subjectum.</div> + +<div class="note"><a name="note4758">4758</a>. Proprie passio cerebri est ob corruptam imaginationem.</div> + +<div class="note"><a name="note4759">4759</a>. Cap. de affectibus.</div> + +<div class="note"><a name="note4760">4760</a>. Est corruptio imaginativae et aestimativae facultatis, ob formam fortiter affixam, corruptumque judicium, ut semper de eo cogitet, ideoque recte melancholicus appellatur. Concupiscentia vehemens ex corrupto judicio aestimativae virtutis.</div> + +<div class="note"><a name="note4761">4761</a>. Comment. in convivium Platonis. Irretiuntur cito quibus nascentibus Venus fuerit in Leone, vel Luna venerem vehementer aspexerit, et qui eadem complexione sunt praediti.</div> + +<div class="note"><a name="note4762">4762</a>. Plerumque amatores sunt, et si foeminae meretrices, 1. de audiend.</div> + +<div class="note"><a name="note4763">4763</a>. Comment, in Genes, cap. 3.</div> + +<div class="note"><a name="note4764">4764</a>. Et si in hoc parum a praeclara infamia stultitiaque abero, vincit tamen amor veritatis.</div> + +<div class="note"><a name="note4765">4765</a>. Edit. Basil. 1553. Cum Commentar. in Ptolomaei quadripartitum.</div> + +<div class="note"><a name="note4766">4766</a>. Fol. 445. Basil. Edit.</div> + +<div class="note"><a name="note4767">4767</a>. Dial, amorum.</div> + +<div class="note"><a name="note4768">4768</a>. Citius maris fluctus et nives coelo delabentes numeraris quam amores meos; alii amores aliis succedunt, ac priusquam desinant priores, incipiunt sequentes. Adeo humidis oculis meus inhabitat Asylus omnem formam ad se rapiens, ut nulla satietate expleatur. Quaenam haec ira Veneris, &c.</div> + +<div class="note"><a name="note4769">4769</a>. Num. xxxii.</div> + +<div class="note"><a name="note4770">4770</a>. Qui calidum testiculorum crisin habent, &c.</div> + +<div class="note"><a name="note4771">4771</a>. Printed at Paris 1624, seven years after my first edition.</div> + +<div class="note"><a name="note4772">4772</a>. Ovid de art.</div> + +<div class="note"><a name="note4773">4773</a>. Gerbelius, descript. Graeciae. Rerum omnium affluentia et loci mira opportunitas, nullo non die hospites in portas advertebant. Templo Veneris mille meretrices se prostituebant.</div> + +<div class="note"><a name="note4774">4774</a>. Tota Cypri insula delitiis incumbit, et ob id tantum luxuriae dedita ut sit olim Veneri sacrata. Ortelius, Lampsacus, olim Priapo sacer ob vinum generosum, et loci delicias. Idem.</div> + +<div class="note"><a name="note4775">4775</a>. Agri Neapolitani delectatio, elegantia, amoenitas, vix intra modum humanum consistere videtur; unde, &c. Leand, Alber. in Campania.</div> + +<div class="note"><a name="note4776">4776</a>. Lib. de laud. urb. Neap. Disputat. de morbis animi. Reinoldo Interpret.</div> + +<div class="note"><a name="note4777">4777</a>. Lampridius, Quod decem noctibus centum virgines fecisset mulieres.</div> + +<div class="note"><a name="note4778">4778</a>. Vita ejus.</div> + +<div class="note"><a name="note4779">4779</a>. If they contain themselves, many times it is not virtutis amore; non deest voluntas sed facultas.</div> + +<div class="note"><a name="note4780">4780</a>. In Muscov.</div> + +<div class="note"><a name="note4781">4781</a>. Catullus ad Lesbiam.</div> + +<div class="note"><a name="note4782">4782</a>. Hor.</div> + +<div class="note"><a name="note4783">4783</a>. Polit. 8. num. 28. ut naptha, ad ignem, sic amor ad illos qui torpescunt ocio.</div> + +<div class="note"><a name="note4784">4784</a>. Pausanias Attic, lib. 1. Cephalus egregiae formae juvenis ab aurora raptus quod ejus amore capta esset.</div> + +<div class="note"><a name="note4785">4785</a>. In amatorio.</div> + +<div class="note"><a name="note4786">4786</a>. E. Stobaeo ser. 62.</div> + +<div class="note"><a name="note4787">4787</a>. Amor otiosae cura est sollicitudinus.</div> + +<div class="note"><a name="note4788">4788</a>. Principes plerumque ob licentiam et adfluentiam divitiarum istam passionem solent incurrere.</div> + +<div class="note"><a name="note4789">4789</a>. Ardenter appetit qui otiosam vitam agit, et communiter incurrit haec passio solitarios delitiose viventes, incontinentes, religiosos, &c.</div> + +<div class="note"><a name="note4790">4790</a>. Plutarch. vit. ejus.</div> + +<div class="note"><a name="note4791">4791</a>. Vina parant animos veneri.</div> + +<div class="note"><a name="note4792">4792</a>. Sed nihil erucae faciunt bulbique salaces; Improba nec prosit jam satureia tibi. Ovid.</div> + +<div class="note"><a name="note4793">4793</a>. Petronius.</div> + +<div class="note"><a name="note4794">4794</a>. Uti ille apud Skenkium, qui post potionem, uxorem et quatuor ancillas proximo cubiculo cubantes, compressit.</div> + +<div class="note"><a name="note4795">4795</a>. Pers. Sat. 3.</div> + +<div class="note"><a name="note4796">4796</a>. Siracides. Nox, et amor vinumque nihil moderabile suadent.</div> + +<div class="note"><a name="note4797">4797</a>. Lip. ad Olympiam.</div> + +<div class="note"><a name="note4798">4798</a>. Hymno.</div> + +<div class="note"><a name="note4799">4799</a>. Hor. l. 3. Od. 25.</div> + +<div class="note"><a name="note4800">4800</a>. De sale lib. cap. 21.</div> + +<div class="note"><a name="note4801">4801</a>. Kornmannus lib. de virginitate.</div> + +<div class="note"><a name="note4802">4802</a>. Garcias ab horto aromatum, lib. 1. cap. 28.</div> + +<div class="note"><a name="note4803">4803</a>. Surax radix ad coitum summe facit si quis comedat, aut infusionem bibat, membrum subito erigitur. Leo Afer. lib. 9. cap. ult.</div> + +<div class="note"><a name="note4804">4804</a>. Quae non solum edentibus sed et genitale tangentibus tantum valet, ut coire summe desiderent; quoties fere velint, possint; alios duodecies profecisse, alios ad 60 vices pervenisse refert.</div> + +<div class="note"><a name="note4805">4805</a>. Lucian. Tom. 4. Dial. amorum.</div> + +<div class="note"><a name="note4806">4806</a>. “Sight, conference, association, kisses, touch.”</div> + +<div class="note"><a name="note4807">4807</a>. Ea enim hominum intemperantium libido est ut etiam fama ad amandum impellantur, et audientes aeque afficiuntur ac videntes.</div> + +<div class="note"><a name="note4808">4808</a>. Formosam Sostrato filiam audiens, uxorem cupit, et sola illius, auditione ardet.</div> + +<div class="note"><a name="note4809">4809</a>. Quoties de Panthea Xenophontis locum perlego, ita animo affectus ac si coram intuerer.</div> + +<div class="note"><a name="note4810">4810</a>. Pulchritudinem sibi ipsis configunt, Imagines.</div> + +<div class="note"><a name="note4811">4811</a>. De aulico lib. 2. fol. 116.'tis a pleasant story, and related at large by him.</div> + +<div class="note"><a name="note4812">4812</a>. Gratia venit ab auditu aeque ac visu et species amoris in phantasiam recipiunt sola relatione. Picolomineus grad. 8. c. 38.</div> + +<div class="note"><a name="note4813">4813</a>. Lips. cent. 2. epist. 22. Beautie's Encomions.</div> + +<div class="note"><a name="note4814">4814</a>. Propert.</div> + +<div class="note"><a name="note4815">4815</a>. Amoris primum gradum visus habet, ut aspiciat rem amatam.</div> + +<div class="note"><a name="note4816">4816</a>. Achilles Tatius lib. 1. Forma telo quovis acutior ad inferendum vulnus, perque oculos amatorio vulneri aditum patefaciens in animum penetrat.</div> + +<div class="note"><a name="note4817">4817</a>. In tota rerum natura nihil forma divinius, nihil augustius, nihil pretiosius, cujus vires hinc facile intelliguntur, &c.</div> + +<div class="note"><a name="note4818">4818</a>. Christ. Fonseca.</div> + +<div class="note"><a name="note4819">4819</a>. S. L.</div> + +<div class="note"><a name="note4820">4820</a>. Bruys prob. 11. de forma e Lucianos.</div> + +<div class="note"><a name="note4821">4821</a>. Lib. de calumnia. Formosi Calumninia vacant; dolemus alios meliore loco positos, fortunam nobis novercam illis, &c.</div> + +<div class="note"><a name="note4822">4822</a>. Invidemus sapientibus, justis, nisi beneficiis assidue amorem extorquent; solos formosos amamus et primo velut aspectu benevolentia conjungimur, et eos tanquam Deos colimus, libentius iis servimus quam aliis imperamus, majoremque, &c.</div> + +<div class="note"><a name="note4823">4823</a>. Formae majestatem Barbari verentur, nec alii majores quam quos eximia forma natura donata est, Herod, lib. 5. Curtius G. Arist. Polit.</div> + +<div class="note"><a name="note4824">4824</a>. Serm. 63. Plutarch, vit. ejus. Brisonius Strabo.</div> + +<div class="note"><a name="note4825">4825</a>. “Virtue appears more gracefully in a lovely personage.”</div> + +<div class="note"><a name="note4826">4826</a>. Lib. 5. magnorumque; operum non alios capaces putant quam quos eximia specie natura donavit.</div> + +<div class="note"><a name="note4827">4827</a>. Lib. de vitis Pontificum. Rom.</div> + +<div class="note"><a name="note4828">4828</a>. Lib. 2. cap. 6.</div> + +<div class="note"><a name="note4829">4829</a>. Dial. amorum. c. 2. de magia. Lib. 2. connub. cap. 27. Virgo formosa et si oppido pauper, abunde est dotata.</div> + +<div class="note"><a name="note4830">4830</a>. Isocrates plures ob formam immortalitatem adepti sunt quam ob reliquas omnes virtutes.</div> + +<div class="note"><a name="note4831">4831</a>. Lucian Tom. 4. Charidaemon. Qui pulchri, merito apud Deos et apud homines honore affecti. Muta commentatio, quavis epistola ad commendandum efficacior.</div> + +<div class="note"><a name="note4832">4832</a>. Lib. 9. Var. hist, tanta formae elegantia ut ab ea nuda, &c.</div> + +<div class="note"><a name="note4833">4833</a>. Esdras, iv. 29.</div> + +<div class="note"><a name="note4834">4834</a>. Origen hom. 23. in Numb. In ipsos tyrannos tyrannidem exercet.</div> + +<div class="note"><a name="note4835">4835</a>. Illud certe magnum ob quod gloriari possunt formosi, quod robustis necessarium sit laborare, fortem periculis se objicere, sapientem, &c.</div> + +<div class="note"><a name="note4836">4836</a>. Majorem vim habet ad commendandam forma, quam accurate scripta epistola. Arist.</div> + +<div class="note"><a name="note4837">4837</a>. Heliodor. lib. I.</div> + +<div class="note"><a name="note4838">4838</a>. Knowles. hist. Turcica.</div> + +<div class="note"><a name="note4839">4839</a>. Daniel in complaint of Rosamond.</div> + +<div class="note"><a name="note4840">4840</a>. Stroza filius Epig. “The king of the gods on account of this beauty became a bull, a shower, a swan.”</div> + +<div class="note"><a name="note4841">4841</a>. Sect. 2. Mem. 1. Sub. 1.</div> + +<div class="note"><a name="note4842">4842</a>. Stromatum l. post captam Trojam cum impetu ferretur, ad occidendam Helenam, stupore adeo pulchritudinis correptus ut ferrum excideret, &c.</div> + +<div class="note"><a name="note4843">4843</a>. Tantae formae fuit ut cum vincta loris, feris exposita foret, equorum calcibus obterenda, ipsis jumentis admiratione fuit; laedere noluerunt.</div> + +<div class="note"><a name="note4844">4844</a>. Lib. 8. mules.</div> + +<div class="note"><a name="note4845">4845</a>. “If you will restore me to my parents, and my beautiful lover, what thanks, what honour shall I owe you, what provender shall I not supply you?”</div> + +<div class="note"><a name="note4846">4846</a>. Aethiop. l. 3.</div> + +<div class="note"><a name="note4847">4847</a>. Atheneus, lib. 8.</div> + +<div class="note"><a name="note4848">4848</a>. Apuleius Aur. asino.</div> + +<div class="note"><a name="note4849">4849</a>. Shakespeare.</div> + +<div class="note"><a name="note4850">4850</a>. Marlowe.</div> + +<div class="note"><a name="note4851">4851</a>. Ov. Met. 1.</div> + +<div class="note"><a name="note4852">4852</a>. Ovid. Met. lib. 5.</div> + +<div class="note"><a name="note4853">4853</a>. “And with her hand wiping off the drops from her green tresses, thus began to relate the loves of Alpheus. I was formerly an Achaian nymph.”</div> + +<div class="note"><a name="note4854">4854</a>. Leland. “Their lips resound with thousand kisses, their arms are pallid with the close embrace, and their necks are mutually entwined by their fond caresses.”</div> + +<div class="note"><a name="note4855">4855</a>. Angerianus.</div> + +<div class="note"><a name="note4856">4856</a>. Si longe aspiciens haec urit lumine divos atque homines prope, cur urere lina nequit? Angerianus.</div> + +<div class="note"><a name="note4857">4857</a>. “We wonder how great the vapour, and whence it comes.”</div> + +<div class="note"><a name="note4858">4858</a>. Idem Anger.</div> + +<div class="note"><a name="note4859">4859</a>. Obstupuit mirabundas membrorum elegantiam, &c. Ep. 7.</div> + +<div class="note"><a name="note4860">4860</a>. Stobaeus e graeco. “My limbs became relaxed, I was overcome from head to foot, all self-possession fled, so great a stupor overburdened my mind.”</div> + +<div class="note"><a name="note4861">4861</a>. Parum abfuit quo minus saxum ex nomine factus sum, ipsis statuis immobiliorem me fecit.</div> + +<div class="note"><a name="note4862">4862</a>. Veteres Gorgonis fabulam confinxerunt, eximium formae decus stupidos reddens.</div> + +<div class="note"><a name="note4863">4863</a>. Hor. Ode 5.</div> + +<div class="note"><a name="note4864">4864</a>. Marlos Hero.</div> + +<div class="note"><a name="note4865">4865</a>. Aspectum virginis sponte fugit insanus fere, et impossibile existimans ut simul eam aspicere quis possit, et intra temperantiae metas se continere.</div> + +<div class="note"><a name="note4866">4866</a>. Apuleius, l. 4. Multi mortales longis itineribus, &c.</div> + +<div class="note"><a name="note4867">4867</a>. Nic. Gerbel. l. 5. Achaia.</div> + +<div class="note"><a name="note4868">4868</a>. I. Secundus basiorum lib.</div> + +<div class="note"><a name="note4869">4869</a>. Musaeus Illa autem bene morata, per aedem quocunque vagabatur, sequentem mentem habebat, e oculos, et corda virorum.</div> + +<div class="note"><a name="note4870">4870</a>. Homer.</div> + +<div class="note"><a name="note4871">4871</a>. Marlowe.</div> + +<div class="note"><a name="note4872">4872</a>. Perno didascalo dial. Ital. Latin. donat. a Gasp. Barthio Germano.</div> + +<div class="note"><a name="note4873">4873</a>. Propertius.</div> + +<div class="note"><a name="note4874">4874</a>. Vestium splendore et elegantia ambitione incessus, donis, cantilenis, &c. gratiam adipisci.</div> + +<div class="note"><a name="note4875">4875</a>. Prae caeteris corporis proceritate et egregia indole mirandus apparebat, caeteri autem capti ejus amore videbantur, &c.</div> + +<div class="note"><a name="note4876">4876</a>. Aristenaetus, ep. 10.</div> + +<div class="note"><a name="note4877">4877</a>. Tom. 4. dial. meretr. respicientes et ad formam ejus obstupescentes.</div> + +<div class="note"><a name="note4878">4878</a>. In Charidemo sapientiae merito pulchritudo praefertur et opibus.</div> + +<div class="note"><a name="note4879">4879</a>. Indignum nihil est Troas fortes et Achivos tempore tam longo perpessos esse labore.</div> + +<div class="note"><a name="note4880">4880</a>. Digna quidem facies pro qua vel obiret Achilles, vel Priamus, belli causa probanda fuit. Proper. lib. 2.</div> + +<div class="note"><a name="note4881">4881</a>. Coecus qui Helenae formam carpserat.</div> + +<div class="note"><a name="note4882">4882</a>. Those mutinous Turks that murmured at Mahomet, when they saw Irene, excused his absence. Knowls.</div> + +<div class="note"><a name="note4883">4883</a>. In laudem Helenae erat.</div> + +<div class="note"><a name="note4884">4884</a>. Apul. miles. lib. 4.</div> + +<div class="note"><a name="note4885">4885</a>. Secun. bas. 13.</div> + +<div class="note"><a name="note4886">4886</a>. Curtius, l. 1.</div> + +<div class="note"><a name="note4887">4887</a>. Confessi.</div> + +<div class="note"><a name="note4888">4888</a>. Seneca. Amor in oculis oritur.</div> + +<div class="note"><a name="note4889">4889</a>. Ovid Fast.</div> + +<div class="note"><a name="note4890">4890</a>. Plutarch.</div> + +<div class="note"><a name="note4891">4891</a>. Lib. de pulchrit. Jesu et Mariae.</div> + +<div class="note"><a name="note4892">4892</a>. Lucian Charidemon supra omnes mortales felicissimum si hac frui possit.</div> + +<div class="note"><a name="note4893">4893</a>. Lucian amor. Insanum quiddam ac furibundum exclamans. O fortunatissime deorum Mars qui propter hanc vinctus fuisti.</div> + +<div class="note"><a name="note4894">4894</a>. Ov. Met. l. 3.</div> + +<div class="note"><a name="note4895">4895</a>. Omnes dii complexi sunt, et in uxorem sibi petierunt, Nat. Comes de Venere.</div> + +<div class="note"><a name="note4896">4896</a>. Ut cum lux noctis affulget, omnium oculos incurrit: sic Antiloquus &c.</div> + +<div class="note"><a name="note4897">4897</a>. Dolovit omnes ex animo mulieres.</div> + +<div class="note"><a name="note4898">4898</a>. Nam vincit et vel ignem, ferrumque si qua pulchra est. Anacreon, 2.</div> + +<div class="note"><a name="note4899">4899</a>. Spenser in his Faerie Queene.</div> + +<div class="note"><a name="note4900">4900</a>. Achilles Tatius, lib. 1.</div> + +<div class="note"><a name="note4901">4901</a>. Statim ac eam contemplatus sum, occidi; oculos a virgine avertere conatus sum, sed illi repugnabant.</div> + +<div class="note"><a name="note4902">4902</a>. Pudet dicere, non celabo tamen. Memphim veniens me vicit, et continentiam expugnavit, quam ad senectutem usque servarum, oculis corporis, &c.</div> + +<div class="note"><a name="note4903">4903</a>. Nunc primum circa hanc anxius animi haereo. Aristaenetus, ep. 17.</div> + +<div class="note"><a name="note4904">4904</a>. Virg. Aen. 4. “She alone hath captivated my feelings, and fixed my wavering mind.”</div> + +<div class="note"><a name="note4905">4905</a>. Amaranto dial.</div> + +<div class="note"><a name="note4906">4906</a>. Comasque ad speculum disposuit.</div> + +<div class="note"><a name="note4907">4907</a>. Imag. Polystrato. Si illam saltem intuearis, statuis immobiliorem te faciet: si conspexeris eam, non relinquetur facultas oculos ab ea amovendi; abducet te alligatum quocunque voluerit, ut ferrum ad se trahere ferunt adamantem.</div> + +<div class="note"><a name="note4908">4908</a>. Plaut. Merc.</div> + +<div class="note"><a name="note4909">4909</a>. In the Knight's Tale.</div> + +<div class="note"><a name="note4910">4910</a>. Ex debita totius proportione aptaque partium compositione. Picolomineus.</div> + +<div class="note"><a name="note4911">4911</a>. Hor. Od. 19. lib. 1.</div> + +<div class="note"><a name="note4912">4912</a>. Ter. Eunuch. Act. 2. Scen. 3.</div> + +<div class="note"><a name="note4913">4913</a>. Petronius Catall.</div> + +<div class="note"><a name="note4914">4914</a>. Sophocles. Antigone.</div> + +<div class="note"><a name="note4915">4915</a>. Jo. Secundus bas. 19.</div> + +<div class="note"><a name="note4916">4916</a>. Loecheus.</div> + +<div class="note"><a name="note4917">4917</a>. Arandus. Vallis amoenissima e duobus montibus composita niveis.</div> + +<div class="note"><a name="note4918">4918</a>. Ovid.</div> + +<div class="note"><a name="note4919">4919</a>. Fol. 77. Dapsiles hilares amatores, &c.</div> + +<div class="note"><a name="note4920">4920</a>. When Cupid slept. Caesariem auream habentem, ubi Psyche vidit, mollemque ex ambrosia cervicem inspexit, crines crispos, purpureas genas candidasque, &c. Apuleius.</div> + +<div class="note"><a name="note4921">4921</a>. In laudem calvi; splendida coma quisque adulter est; allicit aurea coma.</div> + +<div class="note"><a name="note4922">4922</a>. Venus ipsa non placeret comis nudata, capite spoliata, si qualis ipsa Venus cum fuit virgo omni gratiarum choro stipata, et toto cupidinun populo concinnata, baltheo suo cincta, cinnama fragrans, et balsama, si calva processerit, placere non potest Vulcano suo.</div> + +<div class="note"><a name="note4923">4923</a>. Arandus. Capilli retia Cupidinis, sylva caedua, in qua nidificat Cupido, sub cujus umbra amores mille modis se exercent.</div> + +<div class="note"><a name="note4924">4924</a>. Theod. Prodromus Amor. lib. 1.</div> + +<div class="note"><a name="note4925">4925</a>. Epist. 72. Ubi pulchram tibiam, bene compactum tenuemque pedem vidi.</div> + +<div class="note"><a name="note4926">4926</a>. Plaut. Cas.</div> + +<div class="note"><a name="note4927">4927</a>. Claudus optime rem agit.</div> + +<div class="note"><a name="note4928">4928</a>. Fol. 5. Si servum viderint, aut flatorem altius cinctum, aut pulvere perfusum, aut histrionem in scenam traductum, &c.</div> + +<div class="note"><a name="note4929">4929</a>. Me pulchra fateor carere forma, verum luculenta—nostra est. Petronius Catal. de Priapo.</div> + +<div class="note"><a name="note4930">4930</a>. Galen.</div> + +<div class="note"><a name="note4931">4931</a>. Calcagninus Apologis. Quae pars maxime desiderabilis? Alius frontem, alius genas, &c.</div> + +<div class="note"><a name="note4932">4932</a>. Inter foemineum.</div> + +<div class="note"><a name="note4933">4933</a>. Hensius.</div> + +<div class="note"><a name="note4934">4934</a>. Sunt enim oculi, praecipuae pulchritudinis sedes. lib. 6.</div> + +<div class="note"><a name="note4935">4935</a>. Amoris hami, duces, judices et indices qui momento insanos sanant, sanos insanire cogunt, oculatissimi corporis excubitores, quid non agunt? Quid non cogunt?</div> + +<div class="note"><a name="note4936">4936</a>. Ocelli carna. 17. cujus et Lipsius epist. quaest. lib. 3. cap. 11. meminit ob elegantiam.</div> + +<div class="note"><a name="note4937">4937</a>. Cynthia prima suis miserum me cepit ocellis, contactum nullis ante cupidinibus. Propert. l. 1.</div> + +<div class="note"><a name="note4938">4938</a>. In catalect.</div> + +<div class="note"><a name="note4939">4939</a>. De Sulpicio, lib. 4.</div> + +<div class="note"><a name="note4940">4940</a>. Pulchritudo ipsa per occultos radios in pectus amantis dimanans amatae rei formam insculpsit, Tatius, l. 5.</div> + +<div class="note"><a name="note4941">4941</a>. Jacob Cornelius Amnon Tragoed. Act. 1. sc. 1.</div> + +<div class="note"><a name="note4942">4942</a>. Rosae formosaram oculis nascuntur, et hilaritas vultus elegantiae corona. Philostratus deliciis.</div> + +<div class="note"><a name="note4943">4943</a>. Epist. et in deliciis, abi et oppugnationem relinque, quam flamma non extinguit; nam ab amore ipsa flamma sentit incendium: quae corporum penetratio, quae tyrannis haec? &c.</div> + +<div class="note"><a name="note4944">4944</a>. Loecheus Panthea.</div> + +<div class="note"><a name="note4945">4945</a>. Propertius. “The wretched Cynthia first captivates with her sparkling eyes.”</div> + +<div class="note"><a name="note4946">4946</a>. Ovid, amorum, lib. 2. eleg. 4.</div> + +<div class="note"><a name="note4947">4947</a>. Scut. Hercul.</div> + +<div class="note"><a name="note4948">4948</a>. Calcagninus dial.</div> + +<div class="note"><a name="note4949">4949</a>. Iliad 1.</div> + +<div class="note"><a name="note4950">4950</a>. Hist. lib. 1.</div> + +<div class="note"><a name="note4951">4951</a>. Sands' relation, fol. 67.</div> + +<div class="note"><a name="note4952">4952</a>. Mantuan.</div> + +<div class="note"><a name="note4953">4953</a>. Amor per oculos, nares, poros influens, &c. Mortales tum summopere fascinantur quando frequentissimo intuitu aciem dirigentes, &c. Ideo si quis nitore polleat oculorum, &c.</div> + +<div class="note"><a name="note4954">4954</a>. Spiritus puriores fascinantur, oculus a se radios emittit, &c.</div> + +<div class="note"><a name="note4955">4955</a>. Lib. de pulch. Jes. et Mar.</div> + +<div class="note"><a name="note4956">4956</a>. Lib. 2. c. 23. colore triticum referente, crine, flava, acribus oculis.</div> + +<div class="note"><a name="note4957">4957</a>. Lippi solo intuitu alios lippos faciunt, et patet una cum radio vaporem corrupti sanguinis emanare, cujus contagione oculis spectantis inficitur.</div> + +<div class="note"><a name="note4958">4958</a>. Vita Apollon.</div> + +<div class="note"><a name="note4959">4959</a>. Comment. in Aristot. Probl.</div> + +<div class="note"><a name="note4960">4960</a>. Sic radius a corde percutientis missus, regimen proprium repetit, cor vulnerat, per oculos et sanguinem inficit et spiritus, subtili quadam vi. Castil. lib. 3. de aulico.</div> + +<div class="note"><a name="note4961">4961</a>. Lib. 10. Causa omnis et origo omnis prae sentis doloris tute es; isti enim tui oculi, per meos oculos ad intima delapsi praecordia, acerrimum meis medullis commovent incendium; ergo miserere tui causa pereuntis.</div> + +<div class="note"><a name="note4962">4962</a>. Lycias in Phaedri vultum inhiat, Phaedrus in oculos Lyciae scintillas suorum defigit oculorum; cumque scintillis, &c. Sequitur Phaedrus Lyciam, quia cor suum petit spiritum; Phaedrum Lycias, quia spiritus propriam sedem postulat. Verum Lycias, &c.</div> + +<div class="note"><a name="note4963">4963</a>. Daemonia inquit quae in hoc Eremo nuper occurebant.</div> + +<div class="note"><a name="note4964">4964</a>. Castilio de aulico, l. 3. fol. 228. Oculi ut milites in insidiis semper recubant, et subito ad visum sagittas emittunt, &c.</div> + +<div class="note"><a name="note4965">4965</a>. Nec mirum si reliquos morbos qui ex contagione nascuntur consideremus, pestem, pruritum, scabiem, &c.</div> + +<div class="note"><a name="note4966">4966</a>. Lucretius. “And the body naturally seeks whence it is that the mind is so wounded by love.”</div> + +<div class="note"><a name="note4967">4967</a>. In beauty, that of favour is preferred before that of colours, and decent motion is more than that of favour. Bacon's Essays.</div> + +<div class="note"><a name="note4968">4968</a>. Martialis.</div> + +<div class="note"><a name="note4969">4969</a>. Multi tacit e opinantur commercium illud adeo frequens cum barbaris nudis, ac presertim cum foeminis ad libidinem provocare, at minus multo noxia illorum nuditas quam nostrarum foeminarum cultus. Ausim asseverare splendidum illum cultum, fucos, &c.</div> + +<div class="note"><a name="note4970">4970</a>. Harmo. evangel. lib. 6. cap. 6.</div> + +<div class="note"><a name="note4971">4971</a>. Serm. de concep. Virg. Physiognomia virginis omnes movet ad casitatem.</div> + +<div class="note"><a name="note4972">4972</a>. 3. sent. d. 3. q. 3. mirum virgo formosissima, sed a nemine concupita.</div> + +<div class="note"><a name="note4973">4973</a>. Met. 10.</div> + +<div class="note"><a name="note4974">4974</a>. Rosamond's complaint, by Sam. Daniel.</div> + +<div class="note"><a name="note4975">4975</a>. Aeneas Silv.</div> + +<div class="note"><a name="note4976">4976</a>. Heliodor. l. 2. Rodolphe Thracia tam inevitabili fascino instructa, tam exacte oculis intuens attraxit, ni si in illam quis incidisset, fieri non posset quin capertur.</div> + +<div class="note"><a name="note4977">4977</a>. Lib. 3. de providentia: Animi fenestrae oculi, et omnis improba cupiditas per ocellos tanquam canales introit.</div> + +<div class="note"><a name="note4978">4978</a>. Buchanan.</div> + +<div class="note"><a name="note4979">4979</a>. Ovid de arte amandi.</div> + +<div class="note"><a name="note4980">4980</a>. Pers. 3. Sat.</div> + +<div class="note"><a name="note4981">4981</a>. Vel centum Chariles ridere putaret. Museus of Hero.</div> + +<div class="note"><a name="note4982">4982</a>. Hor. Od. 22 lib. 1.</div> + +<div class="note"><a name="note4983">4983</a>. Eustathius, l. 5.</div> + +<div class="note"><a name="note4984">4984</a>. Mantuan.</div> + +<div class="note"><a name="note4985">4985</a>. Tom. 4. merit, dial. Exornando seipsam eleganter, facilem et hilarem se gerendo erga cunctos, ridendo suave ac blandum quid, &c.</div> + +<div class="note"><a name="note4986">4986</a>. Angeriaims.</div> + +<div class="note"><a name="note4987">4987</a>. Vel si forte vestimentum de industria elevetur, ut pedum ac tibiarum pars aliqua conspiciatur, dum templum aut locum aliquem adierit.</div> + +<div class="note"><a name="note4988">4988</a>. Sermone, quod non foeminae. viris cohabitent. Non loquuta es lingua, sed loquuta es gressu: non loquuta es voce, sed oculis loquuta es clarius quam voce.</div> + +<div class="note"><a name="note4989">4989</a>. Jovianus Pontanus Baiar. lib. 1. ad Hermionem. “For why do you exhibit your 'milky way,' your uncovered bosoms? What else is it but to say plainly. Ask me, ask me, I will surrender; and what is that but love's call?”</div> + +<div class="note"><a name="note4990">4990</a>. De luxu vestium discurs. 6. Nihil aliud deest nisi ut praeco vos praecedat, &c.</div> + +<div class="note"><a name="note4991">4991</a>. If you can tell how, you may sing this to the tune a sow-gelder blows.</div> + +<div class="note"><a name="note4992">4992</a>. Auson. epig. 28. “Neither draped Diana nor naked Venus pleases me. One has too much voluptuousness about her, the other none.”</div> + +<div class="note"><a name="note4993">4993</a>. Plin. lib. 33. cap. 10. Gampaspen nudam picturus Apelles, amore ejus illaqueatus est.</div> + +<div class="note"><a name="note4994">4994</a>. In Tyrrhenis conviviis nudae mulieres ministrabant.</div> + +<div class="note"><a name="note4995">4995</a>. Amatoria miscentes vidit, et in ipsis complexibus audit, &c. emersit inde cupido in pectus virginis.</div> + +<div class="note"><a name="note4996">4996</a>. Epist. 7. lib. 2.</div> + +<div class="note"><a name="note4997">4997</a>. Spartian.</div> + +<div class="note"><a name="note4998">4998</a>. Sidney's Arcadia.</div> + +<div class="note"><a name="note4999">4999</a>. De immod. mulier. cultu.</div> + +<div class="note"><a name="note5000">5000</a>. Discurs. 6. de luxu vestium.</div> + +<div class="note"><a name="note5001">5001</a>. Petronius fol. 95. quo spectant flexae comae? quo facies medicamine attrita et oculorum mollis petulantia? quo incessus tam compositus, &c.</div> + +<div class="note"><a name="note5002">5002</a>. Ter. “They take a year to deck and comb themselves.”</div> + +<div class="note"><a name="note5003">5003</a>. P. Aretine. Hortulanus non ita exercetur visendis hortis, eques equis, armis, nauta navibus, &c.</div> + +<div class="note"><a name="note5004">5004</a>. Epist. 4. Sonus armillarum bene sonantium, odor unguentorm, &c.</div> + +<div class="note"><a name="note5005">5005</a>. Tom. 4. dial. Amor. vascula plena multae infelicitatis omnem mariotorum opulentiam in haec inpendunt, dracones pro monilibus habent, qui utinam vere dracones essent. Lucian.</div> + +<div class="note"><a name="note5006">5006</a>. Seneca.</div> + +<div class="note"><a name="note5007">5007</a>. Castilio de aulic. lib. I. Mulieribus omnibus hoc imprimis in votis est, ut formosae sint, aut si reipsa non sint, videantur tamen esse; et si qua parte natura defuit, artis supetias adjungunt: unde illae faciei unctiones, dolor et cruciatus in arctandis corporibus, &c.</div> + +<div class="note"><a name="note5008">5008</a>. Ovid. epist. Med. Jasoni.</div> + +<div class="note"><a name="note5009">5009</a>. “A distorted dwarf, an Europa.”</div> + +<div class="note"><a name="note5010">5010</a>. Modo caudatas tunicas, &c. Bossus.</div> + +<div class="note"><a name="note5011">5011</a>. Scribanius philos. Christ. cap. 6.</div> + +<div class="note"><a name="note5012">5012</a>. Ter. Eunuc. Act. 2. scen. 3.</div> + +<div class="note"><a name="note5013">5013</a>. Stroza fil.</div> + +<div class="note"><a name="note5014">5014</a>. Ovid.</div> + +<div class="note"><a name="note5015">5015</a>. S. Daniel.</div> + +<div class="note"><a name="note5016">5016</a>. Lib. de victimis. Fracto incessu obtuitu lascivo, calamistrata, cincinnata, fucata, recens lota, purpurissata, pretioso que amicta palliolo, spirans unguenta, ut juvenum animos circumveniat.</div> + +<div class="note"><a name="note5017">5017</a>. Orat. in ebrios. Impudenter so masculorum aspectibus exponunt, insolenter comas jactantes, trahunt tunicas pedibus collidentes, oculoque petulanti, risu effuso, ad tripudium insanientes, omnem adolescentum intemperantiam in se provocantes, inque in templis memoriae martyrum consecratis; pomoerium civitatis officinam fecerunt impudentiae.</div> + +<div class="note"><a name="note5018">5018</a>. Hymno Veneri dicato.</div> + +<div class="note"><a name="note5019">5019</a>. Argonaut. l. 4.</div> + +<div class="note"><a name="note5020">5020</a>. Vit. Anton.</div> + +<div class="note"><a name="note5021">5021</a>. Regia domo ornatuque certantes, sese ac formam suam Antonio offerentes, &c. Cum ornatu et incredibili pompa per Cydnum fluvium navigarent aurata puppi, ipsa ad similitudinem Veneris ornata, puellae Gratiis similes, pueri Cupidinibus, Antonius ad visum stupefactus.</div> + +<div class="note"><a name="note5022">5022</a>. Amictum Chlamyde et coronis, quum primum aspexit Cnemonem, ex potestate mentis excidit.</div> + +<div class="note"><a name="note5023">5023</a>. Lib. de lib. prop.</div> + +<div class="note"><a name="note5024">5024</a>. Ruth, iii. 3.</div> + +<div class="note"><a name="note5025">5025</a>. Cap. ix. 5.</div> + +<div class="note"><a name="note5026">5026</a>. Juv. Sat. 6.</div> + +<div class="note"><a name="note5027">5027</a>. Hor. lib. 2. Od. 11.</div> + +<div class="note"><a name="note5028">5028</a>. Cap. 27.</div> + +<div class="note"><a name="note5029">5029</a>. Epist. 90.</div> + +<div class="note"><a name="note5030">5030</a>. Quicquid est boni moris levitate extinguitur, et politura corporis muliebres munditias antecessimus colores meretricios viri sumimus, tenero et molli gradu suspendimus gradum, non ambulamus, nat. quaest. lib. 7. cap. 31.</div> + +<div class="note"><a name="note5031">5031</a>. Liv. lib. 4. dec. 4.</div> + +<div class="note"><a name="note5032">5032</a>. Quid exultas in pulchritudine panni? Quid gloriaris in gemmis ut facilius invites ad libidiniosum incendium? Mat. Bossus de immoder. mulie. cultu.</div> + +<div class="note"><a name="note5033">5033</a>. Epist. 113. fulgent monilibus, moribus sordent, purpurata vestis, conscientia pannosa, cap. 3. 17.</div> + +<div class="note"><a name="note5034">5034</a>. De virginali habitu: dum ornari cultius, dum evagari virgines volunt, desinunt esse virgines. Clemens Alexandrinus, lib. de pulchr. animae, ibid.</div> + +<div class="note"><a name="note5035">5035</a>. Lib. 2. de cultu mulierum, oculos depictos verecundia, inferentes in aures sermonem dei, annectentes crinibus jugum Christi, caput maritis subjicientes, sic facile et satis eritis ornatae: vestite vos serico probitatis, byssino sanctitatis, purpura pudicitiae; taliter pigmentatae deum habebitis amatorem.</div> + +<div class="note"><a name="note5036">5036</a>. Suas habeant Romanae? lascivias; purpurissa, ac cerussa ora perungant, fomenta libidinum, et corruptae mentis indicia; vestrum ornamentum deus sit, pudicitia, virtutis studium. Rossus Plautus.</div> + +<div class="note"><a name="note5037">5037</a>. Sollicitiores de capitis sui decore quam de salute, inter pectinem et speculum diem perdunt, concinniores esse malunt quam honestiores, et rempub. minus turbari curant quam comam. Seneca.</div> + +<div class="note"><a name="note5038">5038</a>. Lucian.</div> + +<div class="note"><a name="note5039">5039</a>. Non sic Furius de Gallis, not Papyrius de Samnitibus, Scipio de Numantia triumphavit, ac illa se vincendo in hac parte.</div> + +<div class="note"><a name="note5040">5040</a>. Anacreon. 4. solum intuemur aurum.</div> + +<div class="note"><a name="note5041">5041</a>. Asser tecum si vis vivere mecum.</div> + +<div class="note"><a name="note5042">5042</a>. Theognis.</div> + +<div class="note"><a name="note5043">5043</a>. Chaloner, l. 9. de Repub. Ang.</div> + +<div class="note"><a name="note5044">5044</a>. Uxorem ducat Danaen, &c.</div> + +<div class="note"><a name="note5045">5045</a>. Ovid.</div> + +<div class="note"><a name="note5046">5046</a>. Epist. 14 formam spectant alii per gratias, ego pecuniam, &c. ne mihi negotium facesse.</div> + +<div class="note"><a name="note5047">5047</a>. Qui caret argento, frustra utitur argumento.</div> + +<div class="note"><a name="note5048">5048</a>. Juvenalis.</div> + +<div class="note"><a name="note5049">5049</a>. Tom. 4. merit. dial. multos amatores rejecit, quia pater ejus nuper mortuus, ac dominus ipse factus bonorum omnium.</div> + +<div class="note"><a name="note5050">5050</a>. Lib. 3. cap. 14. quis nobilium eo tempore, sibi aut filio aut nepoti uxorem accipere cupiens, oblatam sibi aliquam propinquarum ejus non acciperet obviis manibus? Quarum turbam acciverat e Normannia in Angliam ejus rei gratia.</div> + +<div class="note"><a name="note5051">5051</a>. Alexander Gaguinus Sarmat. Europ. descript.</div> + +<div class="note"><a name="note5052">5052</a>. Tom. 3. Annal.</div> + +<div class="note"><a name="note5053">5053</a>. Libido statim deferbuit, fastidium caepit, et quod in ea tantopere adamavit aspernatur, et ab aegritudine liberatus in angorem incidit.</div> + +<div class="note"><a name="note5054">5054</a>. De puellae voluntate periculum facere solis oculis non est satis, sed efficacius aliquid agere oportet, ibique etiam machinam alteram ahibere: itaque manus tange, digitos constringe, atque inter stringendum suspira; si haec agentem aequo se animo feret, neque facta hujusmodi aspernabitur, tum vero dominam appella, ejusque collum suaviare.</div> + +<div class="note"><a name="note5055">5055</a>. Hungry dogs will eat dirty puddings.</div> + +<div class="note"><a name="note5056">5056</a>. Shakspeare.</div> + +<div class="note"><a name="note5057">5057</a>. Tatius, lib. 1.</div> + +<div class="note"><a name="note5058">5058</a>. In mammarum attractu, non aspernanda inest jucunditas, et attrectatus, &c.</div> + +<div class="note"><a name="note5059">5059</a>. Mantuam.</div> + +<div class="note"><a name="note5060">5060</a>. Ovid. 1. Met.</div> + +<div class="note"><a name="note5061">5061</a>. Manus ad cubitum nuda, coram astans, fortius intuita, tenuem de pectore spiritum ducens, digitum meum pressit, et bibens pedem pressit; mutuae compressiones corporum, labiorum commixtiones, pedum connexiones, &c. Et bibit eodem loco, &c.</div> + +<div class="note"><a name="note5062">5062</a>. Epist. 4. Respexi, respexit et, illa subridens, &c.</div> + +<div class="note"><a name="note5063">5063</a>. Vir. Aen. 4. “That was the first hour of destruction, and the first beginning of my miseries.”</div> + +<div class="note"><a name="note5064">5064</a>. Propertius.</div> + +<div class="note"><a name="note5065">5065</a>. Ovid. amor. lib. 2. eleg. 2. “Place modesty itself in such a situation, desire will intrude.”</div> + +<div class="note"><a name="note5066">5066</a>. Romae vivens flore fortunae, et opulentiae meae, aetas, forma, gratia conversationis, maxime me fecerunt expetibilem, &c.</div> + +<div class="note"><a name="note5067">5067</a>. De Aulic. lib. 1. fol. 63.</div> + +<div class="note"><a name="note5068">5068</a>. Ut adulterini mercatorum panni.</div> + +<div class="note"><a name="note5069">5069</a>. Busbeq. epist.</div> + +<div class="note"><a name="note5070">5070</a>. Paranympha in cubiculum adducta capillos ad cutem referebat; sponsus inde ad eam ingressus cingulum solvebat, nec prius sponsam aspexit interdiu quam ex illa factus esset pater.</div> + +<div class="note"><a name="note5071">5071</a>. Serm. cont. concub.</div> + +<div class="note"><a name="note5072">5072</a>. Lib. 2. epist. ad filium, et virginem et matrem viduam epist. 10. dabit tibi barbatulus quispiam manum, sustentabit lassam, et pressis digitis aut tentabitur aut tentabit, &c.</div> + +<div class="note"><a name="note5073">5073</a>. Loquetur alius nutibus, et quicquid metuit dicere, significabit affectibus. Inter bas tantas voluptatum illecebras etiam ferreas mentes libido domat. Difficile inter epulas servatur pudicitia.</div> + +<div class="note"><a name="note5074">5074</a>. Clamore vestium ad se juvenes vocat; capilli fasciolis comprimuntur crispati, cingulo pectus arctatur, capilii vel in frontem, vel in aures defluunt: palliolum interdum cadit, ut nudet humeros, et quasi videri noluerit, festinans celat, quod volens detexerit.</div> + +<div class="note"><a name="note5075">5075</a>. Serm. cont. concub. In sancto et reverendo sacramentorum tempore multas occasiones, ut illis placeant qui eas vident, praebent.</div> + +<div class="note"><a name="note5076">5076</a>. Pont. Baia. l. 1.</div> + +<div class="note"><a name="note5077">5077</a>. Descr. Brit.</div> + +<div class="note"><a name="note5078">5078</a>. Res est blanda canor, discant cantare puellae pro facie, &c. Ovid. 3. de art. amandi.</div> + +<div class="note"><a name="note5079">5079</a>. Epist. l. 1. Cum loquitur Lais, quanta, O dii boni, vocis ejus dulcedo!</div> + +<div class="note"><a name="note5080">5080</a>. “The sweet sound of his voice reanimates my soul through my covetous ears.”</div> + +<div class="note"><a name="note5081">5081</a>. Aristenaetus, lib. 2. epist. 5. Quam suave canit! verbum audax dixi, omnium quos vidi formosissimus, utinam amare me dignetur!</div> + +<div class="note"><a name="note5082">5082</a>. Imagines, si cantantem audieris, ita demulcebere, ut parentum et patriae statim obliviscaris.</div> + +<div class="note"><a name="note5083">5083</a>. Edyll. 18. neque sane ulla sic Cytharam pulsare novit.</div> + +<div class="note"><a name="note5084">5084</a>. Amatorio Dialogo.</div> + +<div class="note"><a name="note5085">5085</a>. Puellam Cythara canentem vidimus.</div> + +<div class="note"><a name="note5086">5086</a>. Apollonius, Argonaut. l. 3. “The mind is delighted as much by eloquence as beauty.”</div> + +<div class="note"><a name="note5087">5087</a>. Catullus.</div> + +<div class="note"><a name="note5088">5088</a>. Parnodidascalo dial. Ital. Latin. interp. Jasper. Barthio. Germ. Fingebam honestatem plusquam virginis vestalis, intuebar oculis uxoris, addebam gestus, &c.</div> + +<div class="note"><a name="note5089">5089</a>. Tom. 4. dial. merit.</div> + +<div class="note"><a name="note5090">5090</a>. Amatorius sermo vehemens vehementis cupiditatis incitatio est, Tatius l. 1.</div> + +<div class="note"><a name="note5091">5091</a>. De luxuria et deliciis compositi.</div> + +<div class="note"><a name="note5092">5092</a>. Aeneas Sylvius. Nulla machina validior quam lecto lascivae historiae: saepe etiam hujusmodi fabulis ad furorem incenduntur.</div> + +<div class="note"><a name="note5093">5093</a>. Martial. l. 4.</div> + +<div class="note"><a name="note5094">5094</a>. Lib. 1. c. 7.</div> + +<div class="note"><a name="note5095">5095</a>. Eustathius, l. 1. Pictures parant animum ad Venerem, &c. Horatius ed res venereas intemperantior traditur; nam cubiculo suo sic specula dicitur habuisse disposita, ut quocunque respexisset imaginem coitus referrent. Suetonius vit. ejus.</div> + +<div class="note"><a name="note5096">5096</a>. Osculum ut phylangium inficit.</div> + +<div class="note"><a name="note5097">5097</a>. Hor. “Venus hath imbued with the quintessence of her nectar.”</div> + +<div class="note"><a name="note5098">5098</a>. Heinsius. “You may conquer with the sword, but you are conquered by a kiss.”</div> + +<div class="note"><a name="note5099">5099</a>. Applico me illi proximius et spisse deosculata sagum peto.</div> + +<div class="note"><a name="note5100">5100</a>. Petronius catalect.</div> + +<div class="note"><a name="note5101">5101</a>. Catullus ad Lesbiam: da mihi basia mille, deinde centum, &c.</div> + +<div class="note"><a name="note5102">5102</a>. Petronius. “Only attempt to touch her person, and immediately your members will be filled with a glow of delicious warmth.”</div> + +<div class="note"><a name="note5103">5103</a>. Apuleius, l. 30. et Catalect.</div> + +<div class="note"><a name="note5104">5104</a>. Petronius.</div> + +<div class="note"><a name="note5105">5105</a>. Apuleius.</div> + +<div class="note"><a name="note5106">5106</a>. Petronius Proselios ad Circen.</div> + +<div class="note"><a name="note5107">5107</a>. Petronius.</div> + +<div class="note"><a name="note5108">5108</a>. Animus conjungitur, et spiritus etiam noster per osculum effluit; alternatim se in utriusque corpus infundentes commiscent; animae potius quam corporis connectio.</div> + +<div class="note"><a name="note5109">5109</a>. Catullus.</div> + +<div class="note"><a name="note5110">5110</a>. Lucian. Tom. 4.</div> + +<div class="note"><a name="note5111">5111</a>. Non dat basia, dat Nera nectar, dat rores animae suaveolentes, dat nardum, thymumque, cinnamumque et mel, &c. Secundus bas. 4.</div> + +<div class="note"><a name="note5112">5112</a>. Eustathius lib. 4.</div> + +<div class="note"><a name="note5113">5113</a>. Catullus.</div> + +<div class="note"><a name="note5114">5114</a>. Buchanan.</div> + +<div class="note"><a name="note5115">5115</a>. Ovid. art. am. Eleg. 18.</div> + +<div class="note"><a name="note5116">5116</a>. Ovid. “She folded her arms around my neck.”</div> + +<div class="note"><a name="note5117">5117</a>. Cum capita liment solitis morsiunculis, et cum mammillarum pressiunculis. Lip. od. ant. lec. lib. 3.</div> + +<div class="note"><a name="note5118">5118</a>. Tom. 4. dial. meretr.</div> + +<div class="note"><a name="note5119">5119</a>. Apuleius Miles. 6. Et unum blandientis linguae admulsum longe mellitum: et post lib. 11. Arctius eam complexus caepi suaviari jamque pariter patentis oris inhalitu cinnameo et occursantis linguae illisu nectareo, &c.</div> + +<div class="note"><a name="note5120">5120</a>. Lib. 1 advers. Jovin. cap. 30.</div> + +<div class="note"><a name="note5121">5121</a>. Oscula qui sumpsit, si non et cetera sumpsit, &c.</div> + +<div class="note"><a name="note5122">5122</a>. Corpus Placuit mariti sui tolli ex arca, atque illi quae vacabat cruci adfigi.</div> + +<div class="note"><a name="note5123">5123</a>. Novi ingenium mulierum, nolunt, ubi velis, ubi nolis capiunt ultro. Ter. Eunuc. act. 4. sc. 7.</div> + +<div class="note"><a name="note5124">5124</a>. Marlowe.</div> + +<div class="note"><a name="note5125">5125</a>. Pornodidascolo dial. Ital. Latin. donat. a Gasp. Barthio Germano. Quanquam natura, et arte eram formosissima, isto tamen astu tanto speciosior videbar, quod enim oculis cupitum aegre praebetur, multo magis affectus humanos incendit.</div> + +<div class="note"><a name="note5126">5126</a>. Quo majoribus me donis probatiabat, eo pejoribus illum modis tractabam, ne basium impetravis, &c.</div> + +<div class="note"><a name="note5127">5127</a>. Comes de monte Turco Hispanus has de venatione sua partes misit, jussitque peramanter orare, ut hoc qualecunque donum suo nomine accipias.</div> + +<div class="note"><a name="note5128">5128</a>. His artibus hominem ita excantabam, ut pro me ille ad omnia parutas, &c.</div> + +<div class="note"><a name="note5129">5129</a>. Tom. 4. dial, merit.</div> + +<div class="note"><a name="note5130">5130</a>. Relicto illo, aegre ipsi interim faciens, et omnino difficilis.</div> + +<div class="note"><a name="note5131">5131</a>. Si quis enim nec Zelotypus irascitur, nec pugnat aliquando amator, nec perjurat, non est habendus amator, &c. Totus hic ignis Zelotypia constat, &c. maxime amores inde nascuntur. Sed si persuasum illi fuerit te solum habere, elanguescit illico amor suus.</div> + +<div class="note"><a name="note5132">5132</a>. Venientem videbis ipsum denuo inflammatum et prorsus insanientem.</div> + +<div class="note"><a name="note5133">5133</a>. Et sic cum fere de illo desperassem, post menses quatuor ad me rediit.</div> + +<div class="note"><a name="note5134">5134</a>. Petronius Catal.</div> + +<div class="note"><a name="note5135">5135</a>. Imagines deorum. fol. 327. varios amores facit, quos aliqui interpretantur multiplices affectus et illecebras, alios puellos, puellas, alatos, alios poma aurea, alios sagittas, alios laqueos, &c.</div> + +<div class="note"><a name="note5136">5136</a>. Epist. lib. 3. vita Pauli Eremitae.</div> + +<div class="note"><a name="note5137">5137</a>. Meretrix speciosa cepit delicatius stringere colla complexibus, et corpora in libidinem concitato, &c.</div> + +<div class="note"><a name="note5138">5138</a>. Camden in Gloucestershire, huic praefuit nobilis et formosa abbatissa, Godwinus comes indole subtilis, non ipsam, sed sua cupiens, reliquit nepotem suum forma elegantissimum, tanquam infirmum donec reverteretur, instruit, &c.</div> + +<div class="note"><a name="note5139">5139</a>. Ille impiger regem adit, abatissam et suas praegnantes edocet, exploratoribus missis probat, et iis ejectis, a domino suo manerium accepit.</div> + +<div class="note"><a name="note5140">5140</a>. Post sermones de casu suo suavitate sermones conciliat animum hominis, manumque inter colloquia et risus ad barbam protendit et palpare coepit cervicem suam et osculari; quid multa? Captivum ducit militem Christi. Complexura evanescit, demones in aere monachum riserunt.</div> + +<div class="note"><a name="note5141">5141</a>. Choraea circulus, cujus centrum diab.</div> + +<div class="note"><a name="note5142">5142</a>. Multae inde impudicae domum rediere, plures ambiguae, melior nulla.</div> + +<div class="note"><a name="note5143">5143</a>. Turpium deliciarum comes est externa saltatio; neque certe facile dictu quae mala hinc visus hauriat, et quae pariat, colloquia, monstrosus, inconditos gestus, &c.</div> + +<div class="note"><a name="note5144">5144</a>. Juv. Sat. 11. “Perhaps you may expect that a Gaditanian with a tuneful company may begin to wanton, and girls approved with applause lower themselves to the ground in a lascivious manner, a provocative of languishing desire.”</div> + +<div class="note"><a name="note5145">5145</a>. Justin. l. 10. Adduntur instrumenta luxuriae, tympana et tripudia; nec tam spectator rex, sed nequitiae magister, &c.</div> + +<div class="note"><a name="note5146">5146</a>. Hor. l. 5. od. 6.</div> + +<div class="note"><a name="note5147">5147</a>. Havarde vita ejus.</div> + +<div class="note"><a name="note5148">5148</a>. Of whom he begat William the Conqueror; by the same token she tore her smock down, saying, &c.</div> + +<div class="note"><a name="note5149">5149</a>. Epist. &c. Quis non miratus est saltantem? Quis non vidit et amavit? veterem et novam vidi Romam, sed tibi similem non vidi Panareta; felix qui Panareta fruitur, &c.</div> + +<div class="note"><a name="note5150">5150</a>. Prinicipio Ariadne velut sponsa prodit, ac sola recedit; prodiens illico Dionysius ad numeros cantante tibia saltabat; admirati sunt omnes saltantem juvenem, ipsaque Ariadne, ut vix potuerit conquiescere; post ea vero cum Dionysius eam aspexit, &c. ut autem surrexit Dionysius, erexit simul Ariadnem, licebatque spectare gestus osculantium, et inter se complectentium; qui autem spectabant, &c. Ad extremum videntes eos mutuis amplexibus implicatos et jamjam ad thalamum ituros; qui non duxerant uxores jurabant uxores se ductoreos; qui autem duxerant conscensis equis et incitatis, ut iisdem fruerentur, domum festinarunt.</div> + +<div class="note"><a name="note5151">5151</a>. Lib. 4. de contemnend. amoribus.</div> + +<div class="note"><a name="note5152">5152</a>. Ad Anysium epist. 57.</div> + +<div class="note"><a name="note5153">5153</a>. Intempestivum enim est, et a nuptiis abhorrens, inter saltantes podagricum videre senem, et episcopum.</div> + +<div class="note"><a name="note5154">5154</a>. Rem omnium in mortalium vita optimam innocenter accusare.</div> + +<div class="note"><a name="note5155">5155</a>. Quae honestam voluptatem respicit, aut corporis exercitium, contemni non debet.</div> + +<div class="note"><a name="note5156">5156</a>. Elegantissima res est, quae et mentem acuit, corpus exerceat, et spectantes oblectet, multos gestus decoros docens, oculos, aures, animum ex aeque demulcens.</div> + +<div class="note"><a name="note5157">5157</a>. Ovid.</div> + +<div class="note"><a name="note5158">5158</a>. System, moralis philosophiae.</div> + +<div class="note"><a name="note5159">5159</a>. Apuleius. 10. Pueili, puellaeque virenti florentes aetatula, forma conspicui, veste nitidi, incessu gratiosi, Graecanicam saltantes Pyrrhicam, dispositis ordinationibus, decoros ambitus inerrabant, nunc in orbem flexi, nunc in obliquam seriem connexi, nunc in quadrum cuneati, nunc inde separati, &c.</div> + +<div class="note"><a name="note5160">5160</a>. Lib. 1. cap. 11.</div> + +<div class="note"><a name="note5161">5161</a>. Vit. Epaminondae.</div> + +<div class="note"><a name="note5162">5162</a>. Lib. 5.</div> + +<div class="note"><a name="note5163">5163</a>. Read P. Martyr Ocean Decad. Benzo, Lerius Hacluit, &c.</div> + +<div class="note"><a name="note5164">5164</a>. Angerianus Erotopaedium.</div> + +<div class="note"><a name="note5165">5165</a>. 10 Leg. <span lang="gr">τῆς γὰρ τοιαύτης σπεδῆς ἔνεκα</span>, &c. hujus causa oportuit disciplinam constitui, ut tam pueri quam puellae choreas celebrent, spectenturque ac spectent, &c.</div> + +<div class="note"><a name="note5166">5166</a>. Aspectus enim nudorum corporum tam mares quam feminas irritare solet ad enormes lasciviae appetitus.</div> + +<div class="note"><a name="note5167">5167</a>. Camden Annal. anno 1578, fol. 276. Amatoriis facetiis et illecebris exquisitissimus.</div> + +<div class="note"><a name="note5168">5168</a>. Met. 1. Ovid.</div> + +<div class="note"><a name="note5169">5169</a>. Erasmus egl. mille mei siculis errant in montibus agni.</div> + +<div class="note"><a name="note5170">5170</a>. Virg.</div> + +<div class="note"><a name="note5171">5171</a>. 58 Lecheus.</div> + +<div class="note"><a name="note5172">5172</a>. Tom. 4. merit. dial. amare se jurat et lachrimatur dicitque uxorem me ducere velle, quum pater oculos claussisset.</div> + +<div class="note"><a name="note5173">5173</a>. Quum dotem alibi multo majorem aspiciet, &c.</div> + +<div class="note"><a name="note5174">5174</a>. Or upper garment. Quem Juno miserata veste contexit.</div> + +<div class="note"><a name="note5175">5175</a>. Hor.</div> + +<div class="note"><a name="note5176">5176</a>. Dejeravit illa secundum supra trigesimum ad proximum Decembrem completuram se esse.</div> + +<div class="note"><a name="note5177">5177</a>. Ovid.</div> + +<div class="note"><a name="note5178">5178</a>. Nam donis vincitur omnis amor. Catullus 1. el. 5.</div> + +<div class="note"><a name="note5179">5179</a>. Fox, act. 3. sc. 3.</div> + +<div class="note"><a name="note5180">5180</a>. Catullus.</div> + +<div class="note"><a name="note5181">5181</a>. Perjuria ridet amantum Jupiter, et ventos irrita ferre jubet Tibul. lib. 3. et 6.</div> + +<div class="note"><a name="note5182">5182</a>. In Philebo. pejerantibus, nis dii soli ignoscunt.</div> + +<div class="note"><a name="note5183">5183</a>. Catul.</div> + +<div class="note"><a name="note5184">5184</a>. Lib. 1. de contemnendis amoribus.</div> + +<div class="note"><a name="note5185">5185</a>. Dial. Ital. argentum ut paleas projiciebat. Biliosum habui amatorem qui supplex flexis genibus, &c. Nullus recens allatus terrae fructus, nullum cupediarum genus tam carum erat, nullum vinum Creticum pretiosum, quin ad me ferret illico; credo alterum oculum pignori daturus, &c.</div> + +<div class="note"><a name="note5186">5186</a>. Post musicam opiperas epulas, et tantis juramentis, donis, &c.</div> + +<div class="note"><a name="note5187">5187</a>. Nunquam aliquis umbrarum conjurator tanta attentione, tamque potentibus verbis usus est, quam ille exquisitis mihi dictis, &c.</div> + +<div class="note"><a name="note5188">5188</a>. Chaucer.</div> + +<div class="note"><a name="note5189">5189</a>. Ah crudele genas nec tutum foemina nomen! Tibul. l. 3. eleg. 4.</div> + +<div class="note"><a name="note5190">5190</a>. Jovianus Pon.</div> + +<div class="note"><a name="note5191">5191</a>. Aristaenetus, lib. 2. epist. 13.</div> + +<div class="note"><a name="note5192">5192</a>. Suaviter flebam, ut persuasum habeat lachrymas prae gaudio illius reditus mihi emanare.</div> + +<div class="note"><a name="note5193">5193</a>. Lib. 3. his accedunt, vultus subtristis, color pallidus, gemebunda vox, ignita suspiria, lachrymae prope innumerabiles. Istae se statim umbrae offerunt tanto squalore et in omni fere diverticulo tanta macie, ut illas jamjam moribundas putes.</div> + +<div class="note"><a name="note5194">5194</a>. Petronius. “Trust not your heart to women, for the wave is less treacherous than their fidelity.”</div> + +<div class="note"><a name="note5195">5195</a>. Coelestina, act 7. Barthio interpret omnibus arridet, et a singulis amari se solam dicit.</div> + +<div class="note"><a name="note5196">5196</a>. Ovid. “They have made the same promises to a thousand girls that they make to you.”</div> + +<div class="note"><a name="note5197">5197</a>. Seneca Hippol.</div> + +<div class="note"><a name="note5198">5198</a>. Tom. 4. dial. merit. tu vero aliquando maerore afficieris ubi andieris me a meipsa laqueo tui causa suffocatam aut in puteum praecipitatam.</div> + +<div class="note"><a name="note5199">5199</a>. Epist. 20. l. 2.</div> + +<div class="note"><a name="note5200">5200</a>. Matronae flent duobus oculis, moniales quatuor, virgines uno, meretrices nullo.</div> + +<div class="note"><a name="note5201">5201</a>. Ovid.</div> + +<div class="note"><a name="note5202">5202</a>. Imagines deorum, fol. 332. e Moschi amore fugitive, quem Politianus Latinum fecit.</div> + +<div class="note"><a name="note5203">5203</a>. Lib. 3. mille vix anni sufficerent ad omnes illas machinationes, dolosque commemorandos, quos viri et mulieres ut se invicem circumveniant, excogitare solent.</div> + +<div class="note"><a name="note5204">5204</a>. Petronius.</div> + +<div class="note"><a name="note5205">5205</a>. Plautus Tritemius. “Three hundred verses would not comprise their indecencies.”</div> + +<div class="note"><a name="note5206">5206</a>. De Magnet. Philos. lib. 4. cap. 10.</div> + +<div class="note"><a name="note5207">5207</a>. Catul. eleg. 5. lib. 1. Venit in exitium callida lena meum.</div> + +<div class="note"><a name="note5208">5208</a>. Ovid. 10. met.</div> + +<div class="note"><a name="note5209">5209</a>. Parabosc. Barthii.</div> + +<div class="note"><a name="note5210">5210</a>. De vit. Erem c. 3. ad sororem vix aliquam reclusarum hujus temporis solam invenies, ante cujus fenestram non anus garrula, vel nugigerula mulier sedet, quae eam fabulis occupet, rumoribus pascat, hujus vel illius monachi, &c.</div> + +<div class="note"><a name="note5211">5211</a>. Agreste olus anus vendebat, et rogo inquam, mater, nunquid scis ubi ego habitem? delectata illa urbanitate tam stulta, et quid nesciam inquit? consurrexitque et cepit me praecedere; divinam ego putabam, &c. nudas video meretrices et in lupanar me adductum, sero execrutus aniculae insidias.</div> + +<div class="note"><a name="note5212">5212</a>. Plautus Menech. “These harlots send little maidens down to the quays to ascertain the name and nation of every ship that arrives, after which they themselves hasten to address the new-comers.”</div> + +<div class="note"><a name="note5213">5213</a>. Promissis everberant, molliunt dulciloquiis, et opportunum tempus aucupantes laqueos ingerunt quos vix Lucretia vitare; escam parant quam vel satur Hippolitus sumeret, &c. Hae sane sunt virgae soporiferae quibus contactae animae ad Orcum descendunt; hoc gluten quo compactae mentium alae evolare nequeunt, daemonis ancillae, quae sollicitant, &c.</div> + +<div class="note"><a name="note5214">5214</a>. See the practices of the Jesuits, Anglice, edit. 1630.</div> + +<div class="note"><a name="note5215">5215</a>. Aen. Sylv.</div> + +<div class="note"><a name="note5216">5216</a>. Chaucer, in the wife of Bath's tale.</div> + +<div class="note"><a name="note5217">5217</a>. H. Stephanus Apol. Herod, lib. 1. cap. 21.</div> + +<div class="note"><a name="note5218">5218</a>. Bale. Puellae in lectis dormire non poterant.</div> + +<div class="note"><a name="note5219">5219</a>. Idem Josephus, lib. 18. cap. 4.</div> + +<div class="note"><a name="note5220">5220</a>. Lib credit. Augustae Vindelicorum, An. 1608.</div> + +<div class="note"><a name="note5221">5221</a>. Quarum animas lucrari debent Deo, sacrificant diabolo.</div> + +<div class="note"><a name="note5222">5222</a>. M. Drayton, Her. epist.</div> + +<div class="note"><a name="note5223">5223</a>. Pornodidascolo dial. Ital. Latin, fact. a Gasp. Barthio. Plus possum quam omnes philosophi, astrologi, necromantici, &c. sola saliva inungens, 1. amplexu et basiis tam furiose furere, tam bestialiter obstupesieri coegi, ut instar idoli me adorarint.</div> + +<div class="note"><a name="note5224">5224</a>. Sagae omnes sibi arrogant notitiam, et facultatem in amorem alliciendi quos velint; odia inter conjuges serendi, tempestates excitandi, morbos infligendi, &c.</div> + +<div class="note"><a name="note5225">5225</a>. Juvenalis Sat.</div> + +<div class="note"><a name="note5226">5226</a>. Idem refert Hen. Kormannus de mir. mort. lib. 1 cap. 14. Perdite amavit mulierculam quandam, illius amplexibus acquiescens, summa cum indignatione suorum et dolore.</div> + +<div class="note"><a name="note5227">5227</a>. Et inde totus in Episcopum furere, illum colere.</div> + +<div class="note"><a name="note5228">5228</a>. Aquisgranum, vulgo Aixe.</div> + +<div class="note"><a name="note5229">5229</a>. Immenso sumptu templum et aedes, &c.</div> + +<div class="note"><a name="note5230">5230</a>. Apolog. quod Pudentillam viduam ditem et provectioris aetatis foeminam cantaminibus in amorem sui pellexisset.</div> + +<div class="note"><a name="note5231">5231</a>. Philopseude, tom. 3.</div> + +<div class="note"><a name="note5232">5232</a>. Impudicae mulieres opera veneficarum, diaboli coquarum, amatores suos ad se nuctu ducunt et reducunt, ministerio hirci in aere volantis: multos novi qui hoc fassi sunt, &c.</div> + +<div class="note"><a name="note5233">5233</a>. Mandrake apples, Lemnius lib. herb. bib. c. 3.</div> + +<div class="note"><a name="note5234">5234</a>. Of which read Plin. lib. 8. cap. 22. et lib. 13. c. 25. et Quintilianum, lib. 7.</div> + +<div class="note"><a name="note5235">5235</a>. Lib. 11. c. 8. Venere implicat eos, qui ex eo bibunt. Idem Ov. Met. 4. Strabo. Geog. l. 14.</div> + +<div class="note"><a name="note5236">5236</a>. Lod. Guicciardine's descript. Ger. in Aquisgrano.</div> + +<div class="note"><a name="note5237">5237</a>. Baltheus Veneris, in quo suavitas, et dulcia colloquia, benevolentiae, et blanditiae, suasiones, fraudes et veneficia includebantur. “Whence that heat to waters bubbling from the cold moist earth? Cupid, once upon a time, playfully dipped herein his arrows of steel, and delighted with the hissing sound, he said, boil on for ever, and retain the memory of my quiver. From that time it is a thermal spring, in which few venture to bathe, but whosoever does, his heart is instantly touched with love.”</div> + +<div class="note"><a name="note5238">5238</a>. Ovid. Facit hunc amor ipse colorem. Met. 4.</div> + +<div class="note"><a name="note5239">5239</a>. Signa ejus profunditas oculorum, privatio lachrymarum, suspiria, saepe rident sibi, ac si quod delectabile; viderent, aut audirent.</div> + +<div class="note"><a name="note5240">5240</a>. Seneca Hip.</div> + +<div class="note"><a name="note5241">5241</a>. Seneca Hip.</div> + +<div class="note"><a name="note5242">5242</a>. De moris cerebri de erot. amore. Ob spirituum distractionem hepar officio suo non fungitur, nec vertit alimentum in sanguinem, ut debeat. Ergo membra debilia, et penuria alibilis succi marcescunt, squalentque ut herbae in horto meo hoc mense Maio Zeriscae, ob imbrium defectum.</div> + +<div class="note"><a name="note5243">5243</a>. Faerie Queene, l. 3. cant. 11.</div> + +<div class="note"><a name="note5244">5244</a>. Amator Emblem. 3.</div> + +<div class="note"><a name="note5245">5245</a>. Lib. 4. Animo errat, et quidvis obvium loquitur, vigilias absque causa sustinet, et succum corporis subito amisit.</div> + +<div class="note"><a name="note5246">5246</a>. Apuleius.</div> + +<div class="note"><a name="note5247">5247</a>. Chaucer, in the Knight's Tale.</div> + +<div class="note"><a name="note5248">5248</a>. Virg. Aen. 4.</div> + +<div class="note"><a name="note5249">5249</a>. Dum vaga passim sidera fulgent, numerat longas tetricus horas, et sollicito nixus cubito suspirando viscera rumpit.</div> + +<div class="note"><a name="note5250">5250</a>. Saliebat crebro tepidum cor ad aspectum Ismenes.</div> + +<div class="note"><a name="note5251">5251</a>. Gordonius c. 20. amittunt saepe cibum, potum, et merceratur inde totum corpus.</div> + +<div class="note"><a name="note5252">5252</a>. Ter. Eunuch. Dii boni, quid hoc est, adeone homines mutari ex amore, ut non cognoscas eundem esse!</div> + +<div class="note"><a name="note5253">5253</a>. Ovid. Met. 4. “The more it is concealed the more it struggles to break through its concealment.”</div> + +<div class="note"><a name="note5254">5254</a>. Ad ejus nomen, rubebut, et ad aspectum pulsus variebatur. Plutar.</div> + +<div class="note"><a name="note5255">5255</a>. Epist. 13.</div> + +<div class="note"><a name="note5256">5256</a>. Barck. lib. 1. Oculi medico tremore errabant.</div> + +<div class="note"><a name="note5257">5257</a>. Pulsus eorum velox et inordinatus, si mulier quam amat forte transeat.</div> + +<div class="note"><a name="note5258">5258</a>. Signa sunt cessatio ab omni opere insueto, privatio somni, suspiria crebra, rubor cum sit sermo de re amata, et commotio pulsus.</div> + +<div class="note"><a name="note5259">5259</a>. Si noscere vis an homines suspecti tales sint, tangito eorum arterias.</div> + +<div class="note"><a name="note5260">5260</a>. Amor facit inaequales, inordinatos.</div> + +<div class="note"><a name="note5261">5261</a>. In nobilis cujusdam uxore quum subolfacerem adulteri amore fuisse correptam et quam maritus, &c.</div> + +<div class="note"><a name="note5262">5262</a>. Cepit illico pulsus variari et ferri celerius et sic inveni.</div> + +<div class="note"><a name="note5263">5263</a>. Eunuch, act. 2. scen. 2.</div> + +<div class="note"><a name="note5264">5264</a>. Epist. 7. lib. 2. Tener sudor et creber anhelitus, palpitatio cordis, &c.</div> + +<div class="note"><a name="note5265">5265</a>. Lib. 1.</div> + +<div class="note"><a name="note5266">5266</a>. Lexoviensis episcopus.</div> + +<div class="note"><a name="note5267">5267</a>. Theodorus prodromus Amaranto dial. Gaulimo interpret.</div> + +<div class="note"><a name="note5268">5268</a>. Petron. Catal.</div> + +<div class="note"><a name="note5269">5269</a>. Sed unum ego usque et unum Petam a tuis labellis, postque unum et unum et unum, dari rogabo. Loecheus Anacreon.</div> + +<div class="note"><a name="note5270">5270</a>. Jo. Secundus, bas. 7.</div> + +<div class="note"><a name="note5271">5271</a>. Translated or imitated by M. B. Johnson, our arch poet, in his 119 ep.</div> + +<div class="note"><a name="note5272">5272</a>. Lucret. l. 4.</div> + +<div class="note"><a name="note5273">5273</a>. Lucian. dial. Tom. 4. Merit, sed et aperientes, &c.</div> + +<div class="note"><a name="note5274">5274</a>. Epist. 16.</div> + +<div class="note"><a name="note5275">5275</a>. Deducto ore longo me basio demulcet.</div> + +<div class="note"><a name="note5276">5276</a>. In deliciis mammas tuas tango, &c.</div> + +<div class="note"><a name="note5277">5277</a>. Terent.</div> + +<div class="note"><a name="note5278">5278</a>. Tom. 4. merit, dial.</div> + +<div class="note"><a name="note5279">5279</a>. Attente adeo in me aspexit, et interdum ingemiscebat, et lachrymabatur. Et si quando bibens, &c.</div> + +<div class="note"><a name="note5280">5280</a>. Quique omnia cernere debes Leucothoen spectas, et virgine figis in una quos mundo debes oculos, Ovid. Met. 4.</div> + +<div class="note"><a name="note5281">5281</a>. Lucian. tom. 3. quoties ad cariam venis currum sistis, et desuper aspectas.</div> + +<div class="note"><a name="note5282">5282</a>. Ex quo te primum vidi Pythia alio oculos vertere non fuit.</div> + +<div class="note"><a name="note5283">5283</a>. Lib. 4.</div> + +<div class="note"><a name="note5284">5284</a>. Dial, amorum.</div> + +<div class="note"><a name="note5285">5285</a>. Ad occasum solis aegre domum rediens, atque totum die ex adverso deae sedens recto, in ipsam perpetuo oculorum ictus direxit, &c.</div> + +<div class="note"><a name="note5286">5286</a>. Lib. 3.</div> + +<div class="note"><a name="note5287">5287</a>. Regum palatium non tam diligenti custodia septum fuit, ac aedes meas stipabant, &c.</div> + +<div class="note"><a name="note5288">5288</a>. Uno, et eodem die sexties vel septies ambulant per eandem plateam ut vel unico amicae suae fruantur aspectu, lib. 3. Theat. Mundi.</div> + +<div class="note"><a name="note5289">5289</a>. Hor.</div> + +<div class="note"><a name="note5290">5290</a>. Ovid.</div> + +<div class="note"><a name="note5291">5291</a>. Ovid.</div> + +<div class="note"><a name="note5292">5292</a>. Hyginus, fab. 59. Eo die dicitur nonies ad littus currisse.</div> + +<div class="note"><a name="note5293">5293</a>. Chaucer.</div> + +<div class="note"><a name="note5294">5294</a>. Gen. xxix. 20.</div> + +<div class="note"><a name="note5295">5295</a>. Plautus Cistel.</div> + +<div class="note"><a name="note5296">5296</a>. Stobaeus e Graeco. “Sweeter than honey it pleases me, more bitter than gall, it teases me.”</div> + +<div class="note"><a name="note5297">5297</a>. Plautus: Credo ego ad hominis carnificinam amorem inventum esse.</div> + +<div class="note"><a name="note5298">5298</a>. De civitat. lib. 22. cap. 20. Ex eo oriuntur mordaces curae, perturbationes, maerores, formidines, insana gaudia, discordiae, lites, bella, insidiae, iracundiae, inimicitiae, fallaciae, adulatio, fraus, furtum, nequitia, impudentia.</div> + +<div class="note"><a name="note5299">5299</a>. Marullus, l. 1.</div> + +<div class="note"><a name="note5300">5300</a>. Ter. Eunuch.</div> + +<div class="note"><a name="note5301">5301</a>. Plautus Mercat.</div> + +<div class="note"><a name="note5302">5302</a>. Ovid.</div> + +<div class="note"><a name="note5303">5303</a>. Adelphi, Act. 4. scen. 5. M. Bono animo es, duces uxorem hanc Aeschines. Ae. Hem. pater, num tu ludis me nunc? M. Egone te, quamobrem? Ae. Quod tam misere cupio, &c.</div> + +<div class="note"><a name="note5304">5304</a>. Tom. 4. dial. amorum.</div> + +<div class="note"><a name="note5305">5305</a>. Aristotle, 2. Rhet. puts love therefore in the irascible part. Ovid.</div> + +<div class="note"><a name="note5306">5306</a>. Ter. Eunuch. Act. 1. sc. 2.</div> + +<div class="note"><a name="note5307">5307</a>. Plautus.</div> + +<div class="note"><a name="note5308">5308</a>. Tom. 3.</div> + +<div class="note"><a name="note5309">5309</a>. Scis quod posthac dicturus fuerim.</div> + +<div class="note"><a name="note5310">5310</a>. Tom. 4. dial. merit. Tryphena, amor me perdit, neque malum hoc amplius sustinere possum.</div> + +<div class="note"><a name="note5311">5311</a>. Aristaenetus, lib. 2. epist. 8.</div> + +<div class="note"><a name="note5312">5312</a>. Coelestinae, act 1. Sancti majora laetitia non fruuntur. Si mihi Deus omnium votorum mortalium summam concedat, non magis, &c.</div> + +<div class="note"><a name="note5313">5313</a>. Catullus de Lesbia.</div> + +<div class="note"><a name="note5314">5314</a>. Hor. ode 9. lib. 3.</div> + +<div class="note"><a name="note5315">5315</a>. Act. 3. scen. 5. Eunuch. Ter.</div> + +<div class="note"><a name="note5316">5316</a>. Act. 5. scen. 9.</div> + +<div class="note"><a name="note5317">5317</a>. Mantuan.</div> + +<div class="note"><a name="note5318">5318</a>. Ter. Adelph. 3. 4.</div> + +<div class="note"><a name="note5319">5319</a>. Lib. 1. de contemn. amoribus. Si quem alium respexerit amica suavius, et familiarius, si quem aloquuta fuerit, si nutu, nuncio, &c. statim cruciatar.</div> + +<div class="note"><a name="note5320">5320</a>. Calisto in Celestina.</div> + +<div class="note"><a name="note5321">5321</a>. Pornodidasc. dial. Ital. Patre et matre se singultu orbos censebant, quod meo contubernio carendum esset.</div> + +<div class="note"><a name="note5322">5322</a>. Ter. tui carendum quod erat.</div> + +<div class="note"><a name="note5323">5323</a>. Si responsum esset dominam occupatam esse aliisque vacaret, ille statim vix hoc audito velut in amor obriguit, alii se damnare, &c. at cui favebam, in campis Elysiis esse videbatur, &c.</div> + +<div class="note"><a name="note5324">5324</a>. Mantuan.</div> + +<div class="note"><a name="note5325">5325</a>. Laecheus.</div> + +<div class="note"><a name="note5326">5326</a>. Sole se occultante, aut tempestate veniente, statim clauditur ac languescit.</div> + +<div class="note"><a name="note5327">5327</a>. Emblem, amat. 13.</div> + +<div class="note"><a name="note5328">5328</a>. Calisto de Melebaea.</div> + +<div class="note"><a name="note5329">5329</a>. Anima non est ubi animat, sed ubi amat.</div> + +<div class="note"><a name="note5330">5330</a>. Celestine, act. 1. credo in Melebaeam, &c.</div> + +<div class="note"><a name="note5331">5331</a>. Ter. Eunuch, act. 1. sc. 2.</div> + +<div class="note"><a name="note5332">5332</a>. Virg. 4. Aen.</div> + +<div class="note"><a name="note5333">5333</a>. Interdiu oculi, et aures occupatae distrahunt animum, at noctu solus jactor, ad auroram somnus paulum misertus, nec tamen ex animo puella abiit, sed omnia mihi de Leucippe somnia erant.</div> + +<div class="note"><a name="note5334">5334</a>. Tota hac nocte somnum hisce oculis non vidi. Ter.</div> + +<div class="note"><a name="note5335">5335</a>. Buchanan. syl.</div> + +<div class="note"><a name="note5336">5336</a>. Aen. Sylv. Te dies, noctesque amo, te cogito, te desidero, te voco, te expecto, te spero, tecum oblecto me, totus in te sum.</div> + +<div class="note"><a name="note5337">5337</a>. Hor. lib. 2. ode 9.</div> + +<div class="note"><a name="note5338">5338</a>. Petronius.</div> + +<div class="note"><a name="note5339">5339</a>. Tibullus, l. 3. Eleg. 3.</div> + +<div class="note"><a name="note5340">5340</a>. Ovid. Fast. 2. ver. 775. “Although the presence of her fair form is wanting, the love which it kindled remains.”</div> + +<div class="note"><a name="note5341">5341</a>. Virg. Aen. 4.</div> + +<div class="note"><a name="note5342">5342</a>. De Pythonissa.</div> + +<div class="note"><a name="note5343">5343</a>. Juno, nec ira deum tantum, nec tela, nec hostis, quantum tute potis animis illapsus. Silius Ital. 15. bel. Punic. de amore.</div> + +<div class="note"><a name="note5344">5344</a>. Philostratus vita ejus. Maximum tormentum quod excogitare, vel docere te possum, est ipse amor.</div> + +<div class="note"><a name="note5345">5345</a>. Ausonius c. 35.</div> + +<div class="note"><a name="note5346">5346</a>. Et caeco carpitur igne; et mihi sese offert ultra meus ignis Amyntas.</div> + +<div class="note"><a name="note5347">5347</a>. Ter. Eunuc.</div> + +<div class="note"><a name="note5348">5348</a>. Sen. Hippol.</div> + +<div class="note"><a name="note5349">5349</a>. Theocritus, edyl. 2. Levibus cor est violabile telis.</div> + +<div class="note"><a name="note5350">5350</a>. Ignis tangentes solum urit, at forma procul astantes inflammat.</div> + +<div class="note"><a name="note5351">5351</a>. Nonius.</div> + +<div class="note"><a name="note5352">5352</a>. Major illa flamma quae consumit unam animam, quam quae centum millia corporum.</div> + +<div class="note"><a name="note5353">5353</a>. Mant. egl. 2.</div> + +<div class="note"><a name="note5354">5354</a>. Marullus Epig. lib. 1.</div> + +<div class="note"><a name="note5355">5355</a>. Imagines deorum.</div> + +<div class="note"><a name="note5356">5356</a>. Ovid.</div> + +<div class="note"><a name="note5357">5357</a>. Aeneid. 4.</div> + +<div class="note"><a name="note5358">5358</a>. Seneca.</div> + +<div class="note"><a name="note5359">5359</a>. Cor totum combustum, jecur suffumigatum, pulmo arefactus, ut credam miseram illam animam bis elixam aut combustam, ob maximum ardorem quem patiuntur ob ignem amoris.</div> + +<div class="note"><a name="note5360">5360</a>. Embl. Amat. 4. et 5.</div> + +<div class="note"><a name="note5361">5361</a>. Grotius.</div> + +<div class="note"><a name="note5362">5362</a>. Lib. 4. nam istius amoris neque principia, neque media aliud habent quid, quam molestias, dolores, cruciatus, defatigationes, adeo ut miserum esse maerore, gemitu, solitudine torqueri, mortem optare. semperque debacchari, sint certa amantium signa et certae actiones.</div> + +<div class="note"><a name="note5363">5363</a>. Virg. Aen. 4. “The works are interrupted, promises of great walls, and scaffoldings rising towards the skies, are all suspended.”</div> + +<div class="note"><a name="note5364">5364</a>. Seneca Hip. act. “The shuttle stops, and the web hangs unfinished from her hands.”</div> + +<div class="note"><a name="note5365">5365</a>. Eclog. 1. “No rest, no business pleased my lovesick breast, my faculties became dormant, my mind torpid, and I lost my taste for poetry and song.”</div> + +<div class="note"><a name="note5366">5366</a>. Edyl. 14.</div> + +<div class="note"><a name="note5367">5367</a>. Mant. Eclog.</div> + +<div class="note"><a name="note5368">5368</a>. Ter. Eunuch.</div> + +<div class="note"><a name="note5369">5369</a>. Ov. Met. de Polyphemo: uritur oblitus pecorum, antrorumque suorum; jamque tibi formae, &c.</div> + +<div class="note"><a name="note5370">5370</a>. Qui quaeso? Amo.</div> + +<div class="note"><a name="note5371">5371</a>. Ter. Eunuch.</div> + +<div class="note"><a name="note5372">5372</a>. Qui olim cogitabat quae vellet, et pulcherrimis philosophiae praeceptis operam insumpsit, qui universi circuitiones coelique naturam, &c. Hanc unam intendit operam, de sola cogitat, noctes et dies se componit ad hanc, et ad acerbam servitutem redactus animus, &c.</div> + +<div class="note"><a name="note5373">5373</a>. Pars epitaphii ejus.</div> + +<div class="note"><a name="note5374">5374</a>. Epist. prima.</div> + +<div class="note"><a name="note5375">5375</a>. Boethius l. 3 Met. ult.</div> + +<div class="note"><a name="note5376">5376</a>. Epist. lib. 6. Valeat pudor, valeat honestas, valeat honor.</div> + +<div class="note"><a name="note5377">5377</a>. Theodor. prodromus, lib. 3. Amor Mystili genibus ovolutis, ubertemque lachrimas, &c. Nihil ex tota praeda praeter Rhodanthem virginem accipiam.</div> + +<div class="note"><a name="note5378">5378</a>. Lib. 2. Certe vix credam, et bona fide fateare Aratine, te no amasse adeo vehementer; si enim vere amasses, nihil prius aut potius optasses, quam amatae mulieri placere. Ea enim amoris lex est idem velle et nolle.</div> + +<div class="note"><a name="note5379">5379</a>. Stroza, sil. Epig.</div> + +<div class="note"><a name="note5380">5380</a>. Quippe haec omnia ex atra bile et amore proveniunt. Jason Pratensis.</div> + +<div class="note"><a name="note5381">5381</a>. Immense amor ipse stultitia est. Carda, lib. 1. de sapientia.</div> + +<div class="note"><a name="note5382">5382</a>. Mantuan. “Whoever is in love is in slavery, he follows his sweetheart as a captive his captor, and wears a yoke on his sumbissibe neck.”</div> + +<div class="note"><a name="note5383">5383</a>. Virg. Aen. 4. “She began to speak but stopped in the middle of her discourse.”</div> + +<div class="note"><a name="note5384">5384</a>. Seneca, Hippol. “What reason requires, raging love forbids.”</div> + +<div class="note"><a name="note5385">5385</a>. Met. 10.</div> + +<div class="note"><a name="note5386">5386</a>. Buchanan. “Oh fraud, and love, and distraction of mind, whither have you led me?”</div> + +<div class="note"><a name="note5387">5387</a>. An immodest woman is like a bear.</div> + +<div class="note"><a name="note5388">5388</a>. Feram induit cum rosas comedat, idem ad se redeat.</div> + +<div class="note"><a name="note5389">5389</a>. Alciatus de upupa Embl. Animal immundum upupa stercora amans; ave hac nihil foedius, nihil libidinosius. Sabin in Ovid. Met.</div> + +<div class="note"><a name="note5390">5390</a>. is like a false glass, which represents everything fairer than it is.</div> + +<div class="note"><a name="note5391">5391</a>. Hor. ser. lib. sat. l. 3. “These very things please him, as the wen of Agna did Balbinus.”</div> + +<div class="note"><a name="note5392">5392</a>. The daughter and heir of Carolus Pugnax.</div> + +<div class="note"><a name="note5393">5393</a>. Seneca in Octavia. “Her beauty excels the Tyndarian Helen's, which caused such dreadful wars.”</div> + +<div class="note"><a name="note5394">5394</a>. Loecheus.</div> + +<div class="note"><a name="note5395">5395</a>. Mantuan, Egl 1.</div> + +<div class="note"><a name="note5396">5396</a>. Angerianus.</div> + +<div class="note"><a name="note5397">5397</a>. Faerie Queene, Cant. lyr. 4.</div> + +<div class="note"><a name="note5398">5398</a>. Epist. 12. Quis unquam formas vidit orientis, quis occidentis, veniant undique omnes, et dicant veraces an tam insignem viderint formam.</div> + +<div class="note"><a name="note5399">5399</a>. Nulla vox formam ejus possit comprehendere.</div> + +<div class="note"><a name="note5400">5400</a>. Caleagnini dit. Galat.</div> + +<div class="note"><a name="note5401">5401</a>. Catullus.</div> + +<div class="note"><a name="note5402">5402</a>. Petronii Catalect.</div> + +<div class="note"><a name="note5403">5403</a>. Chaucer, in the Knight's Tale.</div> + +<div class="note"><a name="note5404">5404</a>. Ovid, Met. 13.</div> + +<div class="note"><a name="note5405">5405</a>. “It is envy evidently that prompts you, because Polyphemus does not love you as he does me.”</div> + +<div class="note"><a name="note5406">5406</a>. Plutarch. sibi dixit tam pulchram non videri, &c.</div> + +<div class="note"><a name="note5407">5407</a>. Quanto quam Lucifer aurea Phoebe, tanto virginibus conspectior omnibus Herce. Ovid.</div> + +<div class="note"><a name="note5408">5408</a>. M. D. Son. 30.</div> + +<div class="note"><a name="note5409">5409</a>. Martial., l. 5. Epig. 38.</div> + +<div class="note"><a name="note5410">5410</a>. Ariosto.</div> + +<div class="note"><a name="note5411">5411</a>. Tully lib. 1. de nat. deor. pulchrior deo, et tamen erat oculis perversissimis.</div> + +<div class="note"><a name="note5412">5412</a>. Marullus ad Neaeram epig. 1. lib.</div> + +<div class="note"><a name="note5413">5413</a>. Barthius.</div> + +<div class="note"><a name="note5414">5414</a>. Ariosto, lib. 29. hist. 8.</div> + +<div class="note"><a name="note5415">5415</a>. Tibulius.</div> + +<div class="note"><a name="note5416">5416</a>. Marul. lib. 2.</div> + +<div class="note"><a name="note5417">5417</a>. Tibullus l. 4. de Sulpicia.</div> + +<div class="note"><a name="note5418">5418</a>. Aristenaetus, Epist. 1.</div> + +<div class="note"><a name="note5419">5419</a>. Epist. 24. veni cito charissime Lycia, cito veni; prae te Satyri omnes videntur non homines, nullo loco solus es, &c.</div> + +<div class="note"><a name="note5420">5420</a>. Lib. 3. de aulico, alterius affectui se totum componit, totus placere studet, et ipsius animam amatae pedisequam facit.</div> + +<div class="note"><a name="note5421">5421</a>. Cyropaed. l. 5. amor servitus, et qui amant optat se liberari non secus ac alio quovis morbo, neque liberari tamen possunt, sed validiori necessitate ligati sunt quam si in ferrea vincula confectiforent.</div> + +<div class="note"><a name="note5422">5422</a>. In paradoxis, An ille mihi liber videtur cui mulier imperat? Cui leges imponit, praescribit, jubet, vetat quod videtur. Qui nihil imperanti negat, nihil audet, &c. poscit? dandum; vocat? veniendum; minatur? extimiscendum.</div> + +<div class="note"><a name="note5423">5423</a>. Illane parva est servitus amatorum singulis fere horis pectine capillum, calimistroque barbam componere, faciem aquis redolentibus diluere, &c.</div> + +<div class="note"><a name="note5424">5424</a>. Si quando in pavimentum incautius quid mihi excidisset, elevare inde quam promptissime, nec nisi osculo compacto mihi commendare, &c.</div> + +<div class="note"><a name="note5425">5425</a>. “Nor will the rude rocks affright, me, nor the crooked-tusked bear, so that I shall not visit my mistress in pleasant mood.”</div> + +<div class="note"><a name="note5426">5426</a>. Plutarchus amat. dial.</div> + +<div class="note"><a name="note5427">5427</a>. Lib. 1. de contem. amor. quid referam eorum pericula et clades, qui in amicarum aedes per fenestras ingressi stillicidiaque egressi indeque deturbati, sed aut praecipites, membra frangunt, collidunt, aut animam amittunt.</div> + +<div class="note"><a name="note5428">5428</a>. Ter. Eunuch. Act. 5. Scen. 8.</div> + +<div class="note"><a name="note5429">5429</a>. Paratus sum ad obeundum mortem, si tu jubeas; hanc sitim aestuantis seda, quam tuum sidus perdidit, aquae et fontes non negant, &c.</div> + +<div class="note"><a name="note5430">5430</a>. Si occidere placet, ferrum meum vides, si verberibus contenta es, curro nudus ad poenam.</div> + +<div class="note"><a name="note5431">5431</a>. Act. 15. 18. Impera mihi; occidam decem viros, &c.</div> + +<div class="note"><a name="note5432">5432</a>. Gasper Ens. puellam misere deperiens, per jocum ab ea in Padum desilire jussus statim e ponte se praecipitavit. Alius Ficino insano amore ardens ab amica jussus se suspendere, illico fecit.</div> + +<div class="note"><a name="note5433">5433</a>. Intelligo pecuniam rem esse jucundissimam, meam tamen libentius darem Cliniae quam ab aliis acciperem; libentius huic servirem, quam aliis imperarem, &c. Noctem et somnum accuso, quod illum non videam, luci autem et soli gratiam habeo quod mihi Cliniam ostendant. Ego etiam cum Clinia in ignem currerem; et scio vos quoque mecum ingressuros si videretis.</div> + +<div class="note"><a name="note5434">5434</a>. Impera quidvis; navigare jube, navem conscendo; plagas accipere, plector; animum profundere, in ignem currere, non recuso, lubens facio.</div> + +<div class="note"><a name="note5435">5435</a>. Seneca in Hipp. act. 2.</div> + +<div class="note"><a name="note5436">5436</a>. Hujus ero vivus, mortuus hujus ero. Propert. lib. 2. vivam si vivat; si cadat illa, cadam, Id.</div> + +<div class="note"><a name="note5437">5437</a>. Dial. Amorum. Mihi o dii coelestes ultra sit vita haec perpetua ex adverso amicae sedere, et suave loquentem audire, &c. si moriatur, vivere non sustinebo, et idem erit se pulchrum utrisque.</div> + +<div class="note"><a name="note5438">5438</a>. Buchanan. “When she dies my love shall also be at rest in the tomb.”</div> + +<div class="note"><a name="note5439">5439</a>. Epist. 21. Sit hoc votum a diis amare Delphidem, ab ea amari, adloqui pulchram et loquentem audire.</div> + +<div class="note"><a name="note5440">5440</a>. Hor.</div> + +<div class="note"><a name="note5441">5441</a>. Mart.</div> + +<div class="note"><a name="note5442">5442</a>. Lege Calimitates Pet. Abelhardi Epist. prima.</div> + +<div class="note"><a name="note5443">5443</a>. Ariosto.</div> + +<div class="note"><a name="note5444">5444</a>. Chaucer, in the Knight's Tale.</div> + +<div class="note"><a name="note5445">5445</a>. Theodorus prodromus, Amorum lib. 6. Interpret. Gaulmino.</div> + +<div class="note"><a name="note5446">5446</a>. Ovid. 10. Met. Higinius, c. 185.</div> + +<div class="note"><a name="note5447">5447</a>. Ariost. lib. 1. Cant. 1. staff. 5.</div> + +<div class="note"><a name="note5448">5448</a>. Plut. dial. amor.</div> + +<div class="note"><a name="note5449">5449</a>. Faerie Queene, cant. 1. lib. 4. et cant. 3. lib. 4.</div> + +<div class="note"><a name="note5450">5450</a>. Dum cassis pertusa, ensis instar Serrae excisus, scutum, &c. Barthius Caelestina.</div> + +<div class="note"><a name="note5451">5451</a>. Lesbia sex cyathis, septem Justina bibatur.</div> + +<div class="note"><a name="note5452">5452</a>. As Xanthus for the love of Eurippe, omnem Europam peragravit. Parthenius Erot cap. 8.</div> + +<div class="note"><a name="note5453">5453</a>. Beroaldus e Bocatio.</div> + +<div class="note"><a name="note5454">5454</a>. Epist. 17. l. 2.</div> + +<div class="note"><a name="note5455">5455</a>. Lucretius. “For if the object of your love be absent, her image is present, and her sweet name is still familiar in my ears.”</div> + +<div class="note"><a name="note5456">5456</a>. Aeneas Sylvius, Lucretie quum accepit Euriali literas hilaris statim milliesqua papirum basiavit.</div> + +<div class="note"><a name="note5457">5457</a>. Mediis inseruit papillis litteram ejus, mille prius pangens suavia. Arist. 2. epist. 13.</div> + +<div class="note"><a name="note5458">5458</a>. Plautus Asinar.</div> + +<div class="note"><a name="note5459">5459</a>. Hor. “Some token snatched from her arm or her gently resisting finger.”</div> + +<div class="note"><a name="note5460">5460</a>. Illa domi sedens imaginem ejus fixis oculis assidue conspicata.</div> + +<div class="note"><a name="note5461">5461</a>. “And distracted will imprint kisses on the doors.”</div> + +<div class="note"><a name="note5462">5462</a>. Buchanan Sylva.</div> + +<div class="note"><a name="note5463">5463</a>. Fracastorius Naugerio. “Ye alpine winds, ye mountain breezes, bear these gifts to her.”</div> + +<div class="note"><a name="note5464">5464</a>. Happy servants that serve her, happy men that are in her company.</div> + +<div class="note"><a name="note5465">5465</a>. Non ipsos solum sed ipsorum memoriam amant. Lucian.</div> + +<div class="note"><a name="note5466">5466</a>. Epist. O ter felix solum! beatus ego, si me calcaveris; vultus tuus amnes sistere potest, &c.</div> + +<div class="note"><a name="note5467">5467</a>. Idem epist. in prato cum sit flores superat; illi pulchri sed unius tantum diei; fluvius gratis sed evanescit; at tuus fluvius mari major. Si coelum aspicio, solem exis timo cecidisse, et in terra ambulare, &c.</div> + +<div class="note"><a name="note5468">5468</a>. Si civitate egrederis, sequentur te dii custodes, spectaculo commoti; si naviges sequentur; quis fluvius salum tuum non rigaret?</div> + +<div class="note"><a name="note5469">5469</a>. El. 15. 2.</div> + +<div class="note"><a name="note5470">5470</a>. “Oh, if I might only dally with thee, and alleviate the wasting sorrows of my mind.”</div> + +<div class="note"><a name="note5471">5471</a>. Carm. 30.</div> + +<div class="note"><a name="note5472">5472</a>. Englished by M. B. Holliday, in his Technog. act 1. scen. 7.</div> + +<div class="note"><a name="note5473">5473</a>. Ovid. Met. lib. 4.</div> + +<div class="note"><a name="note5474">5474</a>. Xenophon Cyropaed. lib. 5.</div> + +<div class="note"><a name="note5475">5475</a>. Plautus de milite.</div> + +<div class="note"><a name="note5476">5476</a>. Lucian.</div> + +<div class="note"><a name="note5477">5477</a>. E Graeco Ruf.</div> + +<div class="note"><a name="note5478">5478</a>. Petronius.</div> + +<div class="note"><a name="note5479">5479</a>. “He is happy who sees thee, more happy who hears, a god who enjoys thee.”</div> + +<div class="note"><a name="note5480">5480</a>. Lod. Vertomannus navig. lib. 2. c. 5. O deus, hunc creasti sole candidiorem, e diverso me et conjugem meum et natos meos omnes nigricantes. Utinam hic, &c. Ibit Gazella, Tegeia, Galzerana, et promissis oneravit, et donis. &c.</div> + +<div class="note"><a name="note5481">5481</a>. M. D.</div> + +<div class="note"><a name="note5482">5482</a>. Hor. Ode 9. lib. 3.</div> + +<div class="note"><a name="note5483">5483</a>. Ov. Met. 10.</div> + +<div class="note"><a name="note5484">5484</a>. Buchanan. Hendecasyl.</div> + +<div class="note"><a name="note5485">5485</a>. Petrarch.</div> + +<div class="note"><a name="note5486">5486</a>. Cardan, lib. 2. de sap ex vilibus generosos efficere solet, ex timidis audaces, ex avaris splendidos, ex agrestibus civiles, ex crudelibus mansuetos, ex impiis religiosos, ex sordidis nitidos atque cultos, ex duris misericordes, ex mutis eloquentes.</div> + +<div class="note"><a name="note5487">5487</a>. Anima hominis amore capti tota referta suffitibus et odoribus: Paeanes resonat, &c.</div> + +<div class="note"><a name="note5488">5488</a>. Ovid.</div> + +<div class="note"><a name="note5489">5489</a>. In convivio, amor Veneris Martem detinet, et fortem facit; adolescentem maxime erubescere cernimus quum amatrixeum eum turpe quid committentem ostendit.</div> + +<div class="note"><a name="note5490">5490</a>. Plutarch. Amator. dial.</div> + +<div class="note"><a name="note5491">5491</a>. Si quo pacto fieri civitas aut exercitus posset partim ex his qui amant, partim ex his, &c.</div> + +<div class="note"><a name="note5492">5492</a>. Angerianus.</div> + +<div class="note"><a name="note5493">5493</a>. Faerie Qu. lib. 4. cant. 2.</div> + +<div class="note"><a name="note5494">5494</a>. Zened. proverb. cont. 6.</div> + +<div class="note"><a name="note5495">5495</a>. Plat. conviv.</div> + +<div class="note"><a name="note5496">5496</a>. Lib. 3. de Aulico. Non dubito quin is qui talem exercitum haberet, totius orbis statim victor esset, nisi forte cum aliquo exercitu confligendum esset in quo omnes amatores essent.</div> + +<div class="note"><a name="note5497">5497</a>. Higinus de cane et lepore coelesti, et decimator.</div> + +<div class="note"><a name="note5498">5498</a>. Vix dici potest quantam inde audaciam assumerent Hispani, inde pauci infinitas Maurorum copias superarunt.</div> + +<div class="note"><a name="note5499">5499</a>. Lib. 5. de legibus.</div> + +<div class="note"><a name="note5500">5500</a>. Spenser's Faerie Queene, 3. book. cant. 8.</div> + +<div class="note"><a name="note5501">5501</a>. Hyginus, l. 2. “For love both inspires us with stratagems, and suggests to us frauds.”</div> + +<div class="note"><a name="note5502">5502</a>. Aratus in phaenom.</div> + +<div class="note"><a name="note5503">5503</a>. Virg. “Who can deceive a lover.”</div> + +<div class="note"><a name="note5504">5504</a>. Hanc ubi conspicatus est Cymon, baculo innixus, immobilis stetit, et mirabundus, &c.</div> + +<div class="note"><a name="note5505">5505</a>. Plautus Casina, act. 2. sc. 4.</div> + +<div class="note"><a name="note5506">5506</a>. Plautus.</div> + +<div class="note"><a name="note5507">5507</a>. Ovid. Met. 2.</div> + +<div class="note"><a name="note5508">5508</a>. Ovid. Met. 4.</div> + +<div class="note"><a name="note5509">5509</a>. Virg. 1. Aen. “He resembled a god as to his head and shoulders, for his mother had made his hair seem beautiful, bestowed upon him the lovely bloom of youth, and given the happiest lustre to his eyes.”</div> + +<div class="note"><a name="note5510">5510</a>. Ovid. Met. 13.</div> + +<div class="note"><a name="note5511">5511</a>. Virg. E. l. 2. “I am not so deformed, I lately saw myself in the tranquil glassy sea, as I stood upon the shore.”</div> + +<div class="note"><a name="note5512">5512</a>. Epist. An uxor literato sit ducenda. Noctes insomnes traducendae, literis renunciandum, saepe gemendum, nonnunquam et illacrymandum sorti et conditioni tuae. Videndum quae vestes, quis cultus, te deceat, quis in usu sit, utrum latus barbae, &c. Cum cura loquendum, incedendum, bibendum et cum cura insaniendum.</div> + +<div class="note"><a name="note5513">5513</a>. Mart. Epig. 5.</div> + +<div class="note"><a name="note5514">5514</a>. Chil. 4. cent. 5. pro. 16.</div> + +<div class="note"><a name="note5515">5515</a>. Martianus. Capella lib. 1. de nupt. philol. Jam. Illum sentio amore teneri, ejusque studio plures habere comparatas in famultio disciplinas, &c.</div> + +<div class="note"><a name="note5516">5516</a>. Lib. 3. de aulico. Quis choreis insudaret, nisi foeminarum causa? Quis musicae tantam navaret operam nisi quod illius dulcedine permulcere speret? Quis tot carmina componeret, nisi ut inde affectus suos in mulieres explicaret?</div> + +<div class="note"><a name="note5517">5517</a>. Craterem nectaris evertit saltans apud Deos, qui in terram cadens, rosam prius albam rubore infecit.</div> + +<div class="note"><a name="note5518">5518</a>. Puellas choreantes circa juvenilem Cupidinis statuam fecit. Philostrat. Imag. lib. 3. de statuis. Exercitium amori aptissimum.</div> + +<div class="note"><a name="note5519">5519</a>. Lib. 6. Met.</div> + +<div class="note"><a name="note5520">5520</a>. Tom. 4.</div> + +<div class="note"><a name="note5521">5521</a>. Kornman de cur. mort. part. 5 cap. 28. Sat. puellae dormienti insultantium, &c.</div> + +<div class="note"><a name="note5522">5522</a>. View of Fr.</div> + +<div class="note"><a name="note5523">5523</a>. Vita ejus Puellae, amore septuagenarius senex usque ad insaniam correptus, multis liberis susceptis: multi non sine pudore conspexerunt senem et philosophum podagricium, non sine risu saltantem ad tibiae modos.</div> + +<div class="note"><a name="note5524">5524</a>. Anacreon. Carm. 7.</div> + +<div class="note"><a name="note5525">5525</a>. Joach. Bellius Epig. “Thus youth dies, thus in death he loves.”</div> + +<div class="note"><a name="note5526">5526</a>. De taciturno loquacem facit, et de verecundo officiosum reddit, de negligente industrium, de socorde impigrum.</div> + +<div class="note"><a name="note5527">5527</a>. Josephus antiq. Jud. lib. 18. cap. 4.</div> + +<div class="note"><a name="note5528">5528</a>. Gellius, l. 1. cap. 8. Pretium noctis centum sestertia.</div> + +<div class="note"><a name="note5529">5529</a>. Ipsi enim volunt suarum amasiarum pulchritudinis praeecones ac testes esse, eas laudibus, et cantilenis et versibus exonare, ut auro statuas, ut memorentur, et ab omnibus admirentur.</div> + +<div class="note"><a name="note5530">5530</a>. Tom. 2. Ant. Dialogo.</div> + +<div class="note"><a name="note5531">5531</a>. Flores hist. fol. 298.</div> + +<div class="note"><a name="note5532">5532</a>. Per totum annum cantarunt, pluvia super illos non cecidit; non frigus, non calor, non sitis, nec lassitudo illos affecit, &c.</div> + +<div class="note"><a name="note5533">5533</a>. His eorum nomina inscribuntur de quibus quaerunt.</div> + +<div class="note"><a name="note5534">5534</a>. Huic munditias, ornatum, leporem, delicias, ludos, elegantiam, omnem denique vitae suavitatem debemus.</div> + +<div class="note"><a name="note5535">5535</a>. Hyginus cap. 272.</div> + +<div class="note"><a name="note5536">5536</a>. E Graeco.</div> + +<div class="note"><a name="note5537">5537</a>. Angerianus.</div> + +<div class="note"><a name="note5538">5538</a>. Lib. 4. tit. 11. de prin. instit.</div> + +<div class="note"><a name="note5539">5539</a>. Plin. lib. 35. cap. 12.</div> + +<div class="note"><a name="note5540">5540</a>. Gerbelius, l. 6. descript. Gr.</div> + +<div class="note"><a name="note5541">5541</a>. Fransus, l. 3. de symbolis qui primus symbolum excogitavit voluit nimirum hac ratione implicatum animum evolvere, eumque vel dominae vel aliis intuentibus ostendere.</div> + +<div class="note"><a name="note5542">5542</a>. Lib. 4. num. 102. Sylvae nuptialis poetae non inveniunt fabulas, aut versus laudatos faciunt, nisi qui ab amore fuerint excitati.</div> + +<div class="note"><a name="note5543">5543</a>. Martial, ep. 73. lib. 9.</div> + +<div class="note"><a name="note5544">5544</a>. Virg. Eclog. 4. “None shall excel me in poetry, neither the Thracian Orpheus, nor Apollo.”</div> + +<div class="note"><a name="note5545">5545</a>. Teneris arboribus amicarum nomina inscribentes ut simul crescant. Haed.</div> + +<div class="note"><a name="note5546">5546</a>. S. R. 1600.</div> + +<div class="note"><a name="note5547">5547</a>. Lib. 13. cap. Dipnosophist.</div> + +<div class="note"><a name="note5548">5548</a>. See Putean. epist. 33 de sua Margareta Beroaldus, &c.</div> + +<div class="note"><a name="note5549">5549</a>. Hen. Steph. apol. pro Herod.</div> + +<div class="note"><a name="note5550">5550</a>. Tully orat. 5. ver.</div> + +<div class="note"><a name="note5551">5551</a>. Esth. v.</div> + +<div class="note"><a name="note5552">5552</a>. Mat. l. 47.</div> + +<div class="note"><a name="note5553">5553</a>. Gravissimis regni negotiis nihil sine amasiae suae consensu fecit, omnesque actiones suas scortillo communicavit, &c. Nich. Bellus. discours. 26. de amat.</div> + +<div class="note"><a name="note5554">5554</a>. Amoris famulus omnem scientiam diffitetur, amandi tamen se scientissimum doctorem agnoscit.</div> + +<div class="note"><a name="note5555">5555</a>. Serm. 8.</div> + +<div class="note"><a name="note5556">5556</a>. Quis horum scribere molestias potest, nisi qui et is aliquantum insanit?</div> + +<div class="note"><a name="note5557">5557</a>. Lib. 1. de non temnendis amoribus; opinor hac de re neminem aut desceptare recte posse aut judicare qui non in ea versatur, aut magnum fecerit periculum.</div> + +<div class="note"><a name="note5558">5558</a>. “I am not in love, nor do I know what love may be.”</div> + +<div class="note"><a name="note5559">5559</a>. Semper moritur, nunquam mortuus est qui amat. Aen. Sylv.</div> + +<div class="note"><a name="note5560">5560</a>. Eurial. ep. ad Lucretiam, apud Aeneam Sylvium; Rogas ut amare deficiam? roga montes ut in planum deveniant, ut fontes flumina repetant; tam possum te non amare ac suum Phoebus relinquere cursum.</div> + +<div class="note"><a name="note5561">5561</a>. Buchanan Syl.</div> + +<div class="note"><a name="note5562">5562</a>. Propert. lib. 2. eleg. 1.</div> + +<div class="note"><a name="note5563">5563</a>. Est orcus illa vis, est immedicabilis, est rabies insana.</div> + +<div class="note"><a name="note5564">5564</a>. Lib. 2.</div> + +<div class="note"><a name="note5565">5565</a>. Virg. Ecl. 3.</div> + +<div class="note"><a name="note5566">5566</a>. R. T.</div> + +<div class="note"><a name="note5567">5567</a>. Qui quidem amor utrosque et totam Egyptum extremis calamitatibus involvit.</div> + +<div class="note"><a name="note5568">5568</a>. Plautus.</div> + +<div class="note"><a name="note5569">5569</a>. Ut corpus pondere, sic animus amore praecipitatur. Austin. l. 2. de civ. dei, c. 28.</div> + +<div class="note"><a name="note5570">5570</a>. Dial. hinc oritur paenitentia desperatio, et non vident ingenium se cum re simul amisisse.</div> + +<div class="note"><a name="note5571">5571</a>. Idem Savanarola, et plures alii, &c. Rabidem facturus Orexin. Juven.</div> + +<div class="note"><a name="note5572">5572</a>. Cap. de Heroico Amore. Haec passio durans sanguinem torridum et atrabiliarum reddit; ale vero ad cerebrum delatus, insaniam parat, vigilia et crebro desiderio exsiccans.</div> + +<div class="note"><a name="note5573">5573</a>. Virg. Egl. 2. “Oh Corydon, Corydon! what madness possesses you?”</div> + +<div class="note"><a name="note5574">5574</a>. Insani fiunt aut sibi ipsis desperantes mortem afferunt. Languentes cito mortem aut maniam patiuntur.</div> + +<div class="note"><a name="note5575">5575</a>. Calcagninus.</div> + +<div class="note"><a name="note5576">5576</a>. Lucian Imag. So for Lucian's mistress, all that saw her, and could not enjoy her, ran mad, or hanged themselves.</div> + +<div class="note"><a name="note5577">5577</a>. Musaeus.</div> + +<div class="note"><a name="note5578">5578</a>. Ovid. Met. 10. Aeneas Sylvius. Ad ejus decessum nunquam visa Lucretia ridere, nullis facetiis, jocis, nullo gaudio potuit ad laetitiam renovari, mox in aegritudinem incidit, et sic brevi contabuit.</div> + +<div class="note"><a name="note5579">5579</a>. Anacreon.</div> + +<div class="note"><a name="note5580">5580</a>. “But let me die, she says, thus; thus it is better to descend to the shades.”</div> + +<div class="note"><a name="note5581">5581</a>. Pausanias Achaicis, l. 7.</div> + +<div class="note"><a name="note5582">5582</a>. Megarensis amore flagrans Lucian. Tom. 4.</div> + +<div class="note"><a name="note5583">5583</a>. Ovid. 3. met.</div> + +<div class="note"><a name="note5584">5584</a>. Furibundus putavit se videre imaginem puellae, et coram loqui blandiens illi, &c.</div> + +<div class="note"><a name="note5585">5585</a>. Juven. Hebreus.</div> + +<div class="note"><a name="note5586">5586</a>. Juvenis Medicinae operam dans doctoris filiam deperibat, &c.</div> + +<div class="note"><a name="note5587">5587</a>. Gotardus Arthus Gallobelgicus, nund. vernal. 1615. collum novacula aperuit: et inde expiravit.</div> + +<div class="note"><a name="note5588">5588</a>. Cum renuente parente utroque et ipsa virgine frui non posset, ipsum et ipsam interfecit, hoc a magistratu petens, ut in eodem sepulchro sepeliri possent.</div> + +<div class="note"><a name="note5589">5589</a>. Boccaccio.</div> + +<div class="note"><a name="note5590">5590</a>. Sedes eorum qui pro amoris impatientia pereunt, Virg. 6. Aenid.</div> + +<div class="note"><a name="note5591">5591</a>. “Whom cruel love with its wasting power destroyed.”</div> + +<div class="note"><a name="note5592">5592</a>. “And a myrtle grove overshadow thee; nor do cares relinquish thee even in death itself.”</div> + +<div class="note"><a name="note5593">5593</a>. Sal. Val.</div> + +<div class="note"><a name="note5594">5594</a>. Sabel. lib. 3. En. 6.</div> + +<div class="note"><a name="note5595">5595</a>. Curtius, lib. 5.</div> + +<div class="note"><a name="note5596">5596</a>. Chalcocondilas de reb. Tuscicis, lib. 9. Nerei uxor Athenarum domina, &c.</div> + +<div class="note"><a name="note5597">5597</a>. Nicephorus Greg. hist. lib. 8. Uxorem occidit liberos et Michaelem filium videre abhorruit. Thessalonicae amore captus pronotarii, filiae, &c.</div> + +<div class="note"><a name="note5598">5598</a>. Parthenius Erot. lib. cap. 5.</div> + +<div class="note"><a name="note5599">5599</a>. Idem ca. 21. Gubernatoris alia Achillis amore capta civitatem proditit.</div> + +<div class="note"><a name="note5600">5600</a>. Idem. cap. 9.</div> + +<div class="note"><a name="note5601">5601</a>. Virg. Aen 6.</div> + +<div class="note"><a name="note5602">5602</a>. Otium naufragium castitatis. Austin.</div> + +<div class="note"><a name="note5603">5603</a>. Buchanan. Hendeca syl.</div> + +<div class="note"><a name="note5604">5604</a>. Ovid lib. 1. remed. “Love yields to business; be employed, and you'll be safe.”</div> + +<div class="note"><a name="note5605">5605</a>. Cap. 16. circares arduas exerceri.</div> + +<div class="note"><a name="note5606">5606</a>. Part 2. c. 23. reg. San. His, praeter horam somni, nulla per otium transeat.</div> + +<div class="note"><a name="note5607">5607</a>. Hor. lib. I. epist. 2.</div> + +<div class="note"><a name="note5608">5608</a>. Seneca.</div> + +<div class="note"><a name="note5609">5609</a>. “Poverty has not the means of feeding her passion.”</div> + +<div class="note"><a name="note5610">5610</a>. Tract. 16. cap. 18. saepe nuda carne cilicium portent tempore frigido sine caligis, et nudis pedibus incedant, in pane et aqua jejunent, saepius se verberbus caedant, &c.</div> + +<div class="note"><a name="note5611">5611</a>. Daemonibus referta sunt corpora nostra, illorum praecipue qui delicatis vescuntur eduliis, advolitant, et corporibus inherent; hanc ob rem jejunium impendio probatur ad pudicitiam.</div> + +<div class="note"><a name="note5612">5612</a>. Victus sit attenuatus, balnei frequens usus et sudationes, cold baths, not hot, saith Magninus, part 3. ca. 23. to dive over head and ears in a cold river, &c.</div> + +<div class="note"><a name="note5613">5613</a>. Ser. de gula; fames amica virginitati est, inimica lasciviae: saturitas vero castitatem perdit, et nutrit illecebras.</div> + +<div class="note"><a name="note5614">5614</a>. Vita Hilarionis, lib. 3. epist. cum tentasset eum daemon titillatione inter caetera, Ego inquit, aselle, ad corpus suum, faciam, &c.</div> + +<div class="note"><a name="note5615">5615</a>. Strabo. l. 15. Geog. sub pellibus, cubant, &c.</div> + +<div class="note"><a name="note5616">5616</a>. Cup. 2. part. 2. Si sit juvenis, et non vult obedire, flagelletur frequenter et fortiter, dum incipiat foetere.</div> + +<div class="note"><a name="note5617">5617</a>. Laertius, lib. 6. cap. 5. amori medetur fames; sin aliter, tempus; sin non hoc, laqueus.</div> + +<div class="note"><a name="note5618">5618</a>. Vina parant animos Veneri, &c.</div> + +<div class="note"><a name="note5619">5619</a>. 3. de Legibus.</div> + +<div class="note"><a name="note5620">5620</a>. Non minus si vinum bibissent ac si adulterium admisissent, Gellius, lib. 10. c. 23.</div> + +<div class="note"><a name="note5621">5621</a>. Rer. Sam. part. 3. cap. 23. Mirabilem vim habet.</div> + +<div class="note"><a name="note5622">5622</a>. Cum muliere aliqua gratiosa saepe coire erit utilissimum. Idem Laurentius, cap. 11.</div> + +<div class="note"><a name="note5623">5623</a>. Hor.</div> + +<div class="note"><a name="note5624">5624</a>. Cap. 29. de morb. cereb.</div> + +<div class="note"><a name="note5625">5625</a>. Beroaldus orat. de amore.</div> + +<div class="note"><a name="note5626">5626</a>. Amatori, cujus est pro impotentia mens amota, opus est ut paulatim animus velut a peregrinatione domum revocetur per musicam, convivia, &c. Per aucupium, fabulas, et festivas narrationes, laborem usque ad sudorem, &c.</div> + +<div class="note"><a name="note5627">5627</a>. Caelestinae, Act. 2 Barthio interpret.</div> + +<div class="note"><a name="note5628">5628</a>. Cap. de Illishi. Multus hoc affectu sanat cantilena, laetitia, musica; et quidam sunt quoshaec angent.</div> + +<div class="note"><a name="note5629">5629</a>. This author came to my hands since the third edition of this book.</div> + +<div class="note"><a name="note5630">5630</a>. Cent. 3 curat. 56. Syrupo helleborato et aliis quae ad atram bilem pertinent.</div> + +<div class="note"><a name="note5631">5631</a>. Purgetur si ejus dispositio venerit ad adust, humoris, et phlebotomizetur.</div> + +<div class="note"><a name="note5632">5632</a>. Amantium morbus ut pruritus solvitur, venae sectione et cucurbitulus.</div> + +<div class="note"><a name="note5633">5633</a>. Cura a venae sectione per aures, unde semper steriles.</div> + +<div class="note"><a name="note5634">5634</a>. Seneca.</div> + +<div class="note"><a name="note5635">5635</a>. Cum in mulierem incident, quae cum forma morum suavitatem conjunctam habet, et jam oculos persenserit formae ad se imaginem cum aviditate quadam rapere cum eadem, &c.</div> + +<div class="note"><a name="note5636">5636</a>. 23 Ovid, de rem. lib. 1.</div> + +<div class="note"><a name="note5637">5637</a>. Aeneas Silvius.</div> + +<div class="note"><a name="note5638">5638</a>. Plautus gurcu. “Remove and throw her quite out of doors, she who has drank my lovesick blood.”</div> + +<div class="note"><a name="note5639">5639</a>. Tom. 2. lib. 4. cap. 10. Syntag. med. arc. Mira. vitentur oscula, tactus sermo, et scripta impudica, literae, &c.</div> + +<div class="note"><a name="note5640">5640</a>. Lib. de singul. Cler.</div> + +<div class="note"><a name="note5641">5641</a>. Tam admirabilem splendorem declinet, gratiam, scintillas, amabiles risus, gestus suavissimos, &c.</div> + +<div class="note"><a name="note5642">5642</a>. Lipsius, hort. leg. lib. 3. antiq. lec.</div> + +<div class="note"><a name="note5643">5643</a>. Lib. 3. de vit. coelitus compar. cap. 6.</div> + +<div class="note"><a name="note5644">5644</a>. Lucretius. “It is best to shun the semblance and the food of love, to abstain from it, and totally avert the mind from the object.”</div> + +<div class="note"><a name="note5645">5645</a>. Lib. 3. eleg. 10.</div> + +<div class="note"><a name="note5646">5646</a>. Job xxxi. Pepigi foedus cum oculis meis ne cogitarem de virgine.</div> + +<div class="note"><a name="note5647">5647</a>. Dial. 3. de contemptu mundi; nihil facilius recrudescit quam amor; ut pompa visa renovat ambitionem, auri species avaritiam, spectata corporis forma incendit luxuriam.</div> + +<div class="note"><a name="note5648">5648</a>. Seneca cont. lib. 2. cont. 9.</div> + +<div class="note"><a name="note5649">5649</a>. Ovid.</div> + +<div class="note"><a name="note5650">5650</a>. Met. 7. ut solet a ventis alimenta resumere, quaeque Pavia sub inducta latuit scintilla favilla. Crescere et in veteres agitata resurgere flammas.</div> + +<div class="note"><a name="note5651">5651</a>. Eustathii l. 3. aspectus amorem incendit, ut marcescentem in palea ignem ventus; ardebam interea majore concepto incendio.</div> + +<div class="note"><a name="note5652">5652</a>. Heliodorus, l. 4. inflammat mentem novus aspectus, perinde ac ignis materiae admotus, Chariclia, &c.</div> + +<div class="note"><a name="note5653">5653</a>. Epist. 15. l. 2.</div> + +<div class="note"><a name="note5654">5654</a>. Epist. 4. l. 2.</div> + +<div class="note"><a name="note5655">5655</a>. Curtius, lib. 3. cum uxorem Darii laudatam audivisset, tantum cupiditati suae fraenum injecit, ut illam vix vellet intueri.</div> + +<div class="note"><a name="note5656">5656</a>. Cyropaedia. cum Pantheae forman evexisset Araspus, tanto magis, inquit Cyrus abstinere oportet, quanto pulchrior est.</div> + +<div class="note"><a name="note5657">5657</a>. Livius, cum eam regulo cuidam desponsaram audivisset muneribus cumulatam remisit.</div> + +<div class="note"><a name="note5658">5658</a>. Ep. 39. lib. 7.</div> + +<div class="note"><a name="note5659">5659</a>. Et ea loqui posset quae soli amatores loqui solent.</div> + +<div class="note"><a name="note5660">5660</a>. Platonis Convivio.</div> + +<div class="note"><a name="note5661">5661</a>. Heliodorus, lib. 4. expertem esse amoris beatitudo est; at quum captus sis, ad moderationem revocare animum prudentia singularis.</div> + +<div class="note"><a name="note5662">5662</a>. Lucretius, l. 4.</div> + +<div class="note"><a name="note5663">5663</a>. Haedus, lib. 1. de amor. contem.</div> + +<div class="note"><a name="note5664">5664</a>. Loci mutatione tanquam non convalescens curandus est. cap. 11.</div> + +<div class="note"><a name="note5665">5665</a>. “Fly the cherished shore. It is advisable to withdraw from the places near it.”</div> + +<div class="note"><a name="note5666">5666</a>. Amorum, l. 2. “Depart, and take a long journey—safety is in flight only.”</div> + +<div class="note"><a name="note5667">5667</a>. Quisquis amat, loca nota nocent; dies aegritudinem adimit, absentia delet. Ire licet procul hinc patriaeque relinquere fines. Ovid.</div> + +<div class="note"><a name="note5668">5668</a>. Lib. 3. eleg. 20.</div> + +<div class="note"><a name="note5669">5669</a>. Lib. 1. Socrat. memor. Tibi O Critobule consulo ut integrum annum absis, &c.</div> + +<div class="note"><a name="note5670">5670</a>. Proximum est ut esurias 2. ut moram temporis opponas. 3. et locum mutes. 4. ut de laqueo cogites.</div> + +<div class="note"><a name="note5671">5671</a>. Philostratus de vita Sophistratum.</div> + +<div class="note"><a name="note5672">5672</a>. Virg, 6. Aen.</div> + +<div class="note"><a name="note5673">5673</a>. Buchanan.</div> + +<div class="note"><a name="note5674">5674</a>. Annuncientur valde tristia, ut major tristitia possit minorem obfuscare.</div> + +<div class="note"><a name="note5675">5675</a>. Aut quod sit factus senescallus, aut habeat honorem magnum.</div> + +<div class="note"><a name="note5676">5676</a>. Adolescens Graecus erat in Egypti coenobio qui nulla operis magnitudine, nulla persuasione flammam poterat sedare: monasterii pater hac arte servavit. Imperat cuidam e sociis, &c. Flebat ille, omnes adversabantur; solus pater calide opponere, ne abundantia tristitiae absorberetur, quid multa? hoc invento curatus est, et a cogitationibus pristinis avocatus.</div> + +<div class="note"><a name="note5677">5677</a>. Tom. 4.</div> + +<div class="note"><a name="note5678">5678</a>. Ter.</div> + +<div class="note"><a name="note5679">5679</a>. Hypatia Alexandrina quendam se adamantem prolatis muliebribus pannis, et in cum conjectis ab amoris insania laboravit. Suidas et Eunapius.</div> + +<div class="note"><a name="note5680">5680</a>. Savanarola, reg. 5.</div> + +<div class="note"><a name="note5681">5681</a>. Virg. Ecl. 3 “You will easily find another if this Alexis disdains you.”</div> + +<div class="note"><a name="note5682">5682</a>. Distributio amoris fiat in plures, ad plures amicas animum applicet.</div> + +<div class="note"><a name="note5683">5683</a>. Ovid. “I recommend you to have two mistresses.”</div> + +<div class="note"><a name="note5684">5684</a>. Higinus, sab. 43.</div> + +<div class="note"><a name="note5685">5685</a>. Petronius.</div> + +<div class="note"><a name="note5686">5686</a>. Lib. de salt.</div> + +<div class="note"><a name="note5687">5687</a>. E theatro egressus hilaris, ac si pharmacum oblivionis bibisset.</div> + +<div class="note"><a name="note5688">5688</a>. Mus in cista natus, &c.</div> + +<div class="note"><a name="note5689">5689</a>. In quem e specu subterraneo modicum lucis illabitur.</div> + +<div class="note"><a name="note5690">5690</a>. Deplorabant eorum miseriam qui subterraneis illis locis vitam degunt.</div> + +<div class="note"><a name="note5691">5691</a>. Tatius lib. 6.</div> + +<div class="note"><a name="note5692">5692</a>. Aristaenetus, epist. 4.</div> + +<div class="note"><a name="note5693">5693</a>. Calcaguin. Dial. Galat. Mox aliam praetulit, aliam praelaturus quam primum occasio arriserit.</div> + +<div class="note"><a name="note5694">5694</a>. Epist. lib. 2. 16. Philosophi saeculi veterem amorem novo, quasi clavum clavo repellere, quod et Assuero regi septem principes Persarum fecere, ut Vastae reginae desiderium amore compensarent.</div> + +<div class="note"><a name="note5695">5695</a>. Ovid. “One love extracts the influence of another.”</div> + +<div class="note"><a name="note5696">5696</a>. Lugubri veste indutus; consolationes non admisit, donec Caesar ex ducali sanguine, formosam virginem matrimonio conjunxit. Aeneas Sylvias hist. de Euryalo et Lucretia.</div> + +<div class="note"><a name="note5697">5697</a>. Ter.</div> + +<div class="note"><a name="note5698">5698</a>. Virg. Ecl. 2. “For what limit has love?”</div> + +<div class="note"><a name="note5699">5699</a>. Lib. de beat. vit. cap. 14.</div> + +<div class="note"><a name="note5700">5700</a>. Longo usu dicimus, longa desuetudine dediscendum est. Petrarch, epist. lib. 5. 8.</div> + +<div class="note"><a name="note5701">5701</a>. Tom. 4. dial. meret. Fortusse etiam ipsa ad amorem istum connihil contulero.</div> + +<div class="note"><a name="note5702">5702</a>. Quid enim meretrix nisi juventutis expilatrix, virorum rapina seu mors; patrimonii devoratrix, honoris pernicies, pabulum diaboli, janua mortis, inferni supplementum?</div> + +<div class="note"><a name="note5703">5703</a>. Sanguinem hominum sorbent.</div> + +<div class="note"><a name="note5704">5704</a>. Contemplatione Idiotae, c. 34. discrimen vitae, mors blanda, mel sclleum, dulce venenum, pernicies delicata, mallum spontaneum, &c.</div> + +<div class="note"><a name="note5705">5705</a>. Pornodidasc. dial. Ital. gula, ira, invidia, superbia, sacritegia, latrocinia, caedes, eo die nata sunt, quo primum meretrix professionem fecit. Superbia major quam opulenti rustici, invidia quam luis venerae inimicitia nocentior melancholia, avaritia in immensum profunda.</div> + +<div class="note"><a name="note5706">5706</a>. Qualis extra sum vides, qualis intra novit Deus.</div> + +<div class="note"><a name="note5707">5707</a>. Virg. “He calls Mnestheus, Surgestus, and the brave Cloanthus, and orders them silently to prepare the fleet.”</div> + +<div class="note"><a name="note5708">5708</a>. “He is moved by no tears, he cannot he induced to hear her words.”</div> + +<div class="note"><a name="note5709">5709</a>. Tom. 2. in votis. Caivus cum sis, nasum habeas simum, &c.</div> + +<div class="note"><a name="note5710">5710</a>. Petronius.</div> + +<div class="note"><a name="note5711">5711</a>. Ovid.</div> + +<div class="note"><a name="note5712">5712</a>. In Catarticis, lib. 2.</div> + +<div class="note"><a name="note5713">5713</a>. Si ferveat deformis, ecce formosa est; si frigeat formosa, jam sis informis. Th. Morus Epigram.</div> + +<div class="note"><a name="note5714">5714</a>. Amorum dial. tom. 4. si quis ad auroram contempletur multas mulieres a nocte lecto surgentes, turpiores putabit esse bestiis.</div> + +<div class="note"><a name="note5715">5715</a>. Hugo de claustro Animae, lib. 1. c. 1. “If you quietly reflect upon what passes through her mouth, nostrils, and other conduits of her body, you never saw viler stuff.”</div> + +<div class="note"><a name="note5716">5716</a>. Hist. nat. 11. cap. 35. A fly that hath golden wings but a poisoned body.</div> + +<div class="note"><a name="note5717">5717</a>. Buchanan, Hendecasyl.</div> + +<div class="note"><a name="note5718">5718</a>. Apol. pro Rem. Seb.</div> + +<div class="note"><a name="note5719">5719</a>. 6 Ovid. 2. rem.</div> + +<div class="note"><a name="note5720">5720</a>. Post unam noctem incertum unde offensam cepit propter foetentem ejus spiritum alii dicunt, vel latentem foeditatem repudiavit, rem faciens plane illicitam, et regiae personae multum indecoram.</div> + +<div class="note"><a name="note5721">5721</a>. Hall and Grafton belike.</div> + +<div class="note"><a name="note5722">5722</a>. Juvenal. “When the wrinkled skin becomes flabby, and the teeth black.”</div> + +<div class="note"><a name="note5723">5723</a>. Mart.</div> + +<div class="note"><a name="note5724">5724</a>. Tully in Cat. “Because wrinkles and hoary locks disfigure you.”</div> + +<div class="note"><a name="note5725">5725</a>. Hor. ode. 13. lib. 4.</div> + +<div class="note"><a name="note5726">5726</a>. Locheus. “Beautiful cheeks, rosy lips, and languishing eyes.”</div> + +<div class="note"><a name="note5727">5727</a>. Qualis fuit Venus cum fuit virgo, balsamum spirans, &c.</div> + +<div class="note"><a name="note5728">5728</a>. Seneca.</div> + +<div class="note"><a name="note5729">5729</a>. Seneca Hyp. “Beauty is a gift of dubious worth to mortals, and of brief duration.”</div> + +<div class="note"><a name="note5730">5730</a>. Camerarius, emb. 68. cent. 1. flos omnium pulcherrimus statim languescit, formae typus.</div> + +<div class="note"><a name="note5731">5731</a>. Bernar. Bauhusius Ep. l. 4.</div> + +<div class="note"><a name="note5732">5732</a>. Pausanias Lacon. lib. 3. uxorem duxit Spartae mulierum omnium post Helenam formosissimam, at ob mores omnium turpissimam.</div> + +<div class="note"><a name="note5733">5733</a>. Epist. 76. gladium bonum dices, non cui deauratus est baltheus, nec cui vagina gemmis distinguitur, sed cui ad secandum subtilis acies et mucro munimentum omne rupturus.</div> + +<div class="note"><a name="note5734">5734</a>. Pulchritudo corporis, temporis et fugacior ludibrium. orat. 2.</div> + +<div class="note"><a name="note5735">5735</a>. Florum mutabilitate fugacior, nec sua natura formosas facit, sed spectantium infirmitas.</div> + +<div class="note"><a name="note5736">5736</a>. Epist. 11. Quem ego depereo juvenis mihi pulcherimus videtur; sed forsan amore percita de amore non recte judico.</div> + +<div class="note"><a name="note5737">5737</a>. Luc. Brugensis. “Bright eyes and snow-white neck.”</div> + +<div class="note"><a name="note5738">5738</a>. Idem. “Let my Melita's eyes be like Juno's, her hand Minerva's, her breasts Venus', her leg Ampbitiles'.”</div> + +<div class="note"><a name="note5739">5739</a>. Bebelius adagiis Ger.</div> + +<div class="note"><a name="note5740">5740</a>. Petron. Cat. “Let her eyes be as bright as the stars, her neck smell like the rose, her hair shine more than gold, her honied lips be ruby coloured; let her beauty be resplendent, and superior to Venus, let her be in all respects a deity,” &c.</div> + +<div class="note"><a name="note5741">5741</a>. M. Drayton.</div> + +<div class="note"><a name="note5742">5742</a>. Senec. act. 2. Herc. Oeteus.</div> + +<div class="note"><a name="note5743">5743</a>. Vides venustam mulierem, fulgidum habentem oculum, vultu hilari coruscantem, eximium quendam aspectum et decorem praese ferentem, urentem mentem tuam, et concupiscentiam agentem; cogita terram esse id quod amas, et quod admiraris stercus, et quod te urit, &c., cogita illam jam senescere jam rugosam cavis genis, aegrotam; tantis sordibus intus plena est, pituita, stercore; reputa quid intra nares, oculos, cerebrum gestat, quas sordes, &c.</div> + +<div class="note"><a name="note5744">5744</a>. Subtil. 13.</div> + +<div class="note"><a name="note5745">5745</a>. Cardan, subtil. lib. 13.</div> + +<div class="note"><a name="note5746">5746</a>. “Show me your company and I'll tell you who you are.”</div> + +<div class="note"><a name="note5747">5747</a>. “Hark, you merry maids, do not dance so, for see the he-goat is at hand, ready to pounce upon you.”</div> + +<div class="note"><a name="note5748">5748</a>. Lib. de centum amoribus, earum mendas volvant animo, saepe ante oculos constituant, saepe damnent.</div> + +<div class="note"><a name="note5749">5749</a>. In deliciis.</div> + +<div class="note"><a name="note5750">5750</a>. Quum amator annulum se amicae optaret, ut ejus amplexu frui posset, &c. O te miserum ait annulus, si meas vices obires, videres, audires, &c. nihil non odio dignimi observares.</div> + +<div class="note"><a name="note5751">5751</a>. Laedieus. “Snares of the human species, torments of life, spoils of the night, bitterest cares of day, the torture of husbands, the ruin of youths.”</div> + +<div class="note"><a name="note5752">5752</a>. See our English Tatius, lib. 1.</div> + +<div class="note"><a name="note5753">5753</a>. Chaucer, in Romaunt of the Rose.</div> + +<div class="note"><a name="note5754">5754</a>. Qui se facilem in amore probarit, hanc succendito. At qui succendat, ad hunc diem repertus nemo. Calcagninus.</div> + +<div class="note"><a name="note5755">5755</a>. Ariosto.</div> + +<div class="note"><a name="note5756">5756</a>. Hor.</div> + +<div class="note"><a name="note5757">5757</a>. Christoph. Fonseca.</div> + +<div class="note"><a name="note5758">5758</a>. Encom. Demonthen.</div> + +<div class="note"><a name="note5759">5759</a>. Febris hectica uxor, et non nisi morte avellenda.</div> + +<div class="note"><a name="note5760">5760</a>. Synesius, libros ego liberos genui Lipsius antiq. Lect. lib.</div> + +<div class="note"><a name="note5761">5761</a>. “Avaunt, ye nymphs, maidens, ye are a deceitful race, no married life for me,” &c.</div> + +<div class="note"><a name="note5762">5762</a>. Plautus Asin. act. 1.</div> + +<div class="note"><a name="note5763">5763</a>. Senec. in Hercul.</div> + +<div class="note"><a name="note5764">5764</a>. Seneca.</div> + +<div class="note"><a name="note5765">5765</a>. Amator. Emblem.</div> + +<div class="note"><a name="note5766">5766</a>. De rebus Hibernicis l. 3.</div> + +<div class="note"><a name="note5767">5767</a>. Gemmea pocula, argentea vasa, caelata candelabra, aurea. &c. Conchileata aulaea, buccinarum clangorem, tibiarum cantnum, et symphoniae suavitatem, majestatemque principis coronati cum vidissent sella deaurata &c.</div> + +<div class="note"><a name="note5768">5768</a>. Eubulus in Crisil. Athenaeus dypnosophist, l. 13. c. 3.</div> + +<div class="note"><a name="note5769">5769</a>. Translated by my brother, Ralph Burton.</div> + +<div class="note"><a name="note5770">5770</a>. Juvenal. “Who thrusts his foolish neck a second time into the halter.”</div> + +<div class="note"><a name="note5771">5771</a>. Haec in speciem dicta cave ut credas.</div> + +<div class="note"><a name="note5772">5772</a>. Bachelors always are the bravest men. Bacon. Seek eternity in memory, not in posterity, like Epaminondas, that instead of children, left two great victories behind him, which he called his two daughters.</div> + +<div class="note"><a name="note5773">5773</a>. Ecclus. xxviii. 1.</div> + +<div class="note"><a name="note5774">5774</a>. Euripides Andromach.</div> + +<div class="note"><a name="note5775">5775</a>. Aelius Verus imperator. Spar. vit. ejus.</div> + +<div class="note"><a name="note5776">5776</a>. Hor.</div> + +<div class="note"><a name="note5777">5777</a>. Quod licet, ingratum est.</div> + +<div class="note"><a name="note5778">5778</a>. For better for worse, for richer for poorer, in sickness and in health, &c.</div> + +<div class="note"><a name="note5779">5779</a>. Ter. act. 1 Sc. 2. Eunuch.</div> + +<div class="note"><a name="note5780">5780</a>. Lucian. tom. 4. neque cum una aliqua rem habere contentus forem.</div> + +<div class="note"><a name="note5781">5781</a>. Juvenal.</div> + +<div class="note"><a name="note5782">5782</a>. Lib. 28.</div> + +<div class="note"><a name="note5783">5783</a>. Camerar. 82. cent. 3.</div> + +<div class="note"><a name="note5784">5784</a>. Simonides.</div> + +<div class="note"><a name="note5785">5785</a>. Children make misfortunes more bitter. Bacon.</div> + +<div class="note"><a name="note5786">5786</a>. “She will sink your whole establishment by her fecundity.”</div> + +<div class="note"><a name="note5787">5787</a>. Heinsius. Epist. Primiero. Nihil miserius quam procreare liberos ad quos nihil ex haereditate tua pervenire videas praeter famem et sitim.</div> + +<div class="note"><a name="note5788">5788</a>. Chrys. Fonseca.</div> + +<div class="note"><a name="note5789">5789</a>. Liberi sibi carcinomata.</div> + +<div class="note"><a name="note5790">5790</a>. Melius fuerat eos sine liberis discessisse.</div> + +<div class="note"><a name="note5791">5791</a>. Lemnius, cap. 6. lib. 1. Si morosa, si non in omnibus obsequaris, omnia impacata in aedibus, omnia sursum misceri videas, multae tempestates, &c. Lib. 2. numer. 101. sil. nup.</div> + +<div class="note"><a name="note5792">5792</a>. Juvenal. “I would rather have a Venusinian wench than thee, Cornelia, mother of the Gracchi,” &c.</div> + +<div class="note"><a name="note5793">5793</a>. Tom. 4. Amores, omnem mariti opulentiam profundet, totam Arabiam capillis redolens.</div> + +<div class="note"><a name="note5794">5794</a>. Idem, et quis sanae mentis sustinere queat, &c.</div> + +<div class="note"><a name="note5795">5795</a>. Subegit ancillas quod uxor ejus deformior esset.</div> + +<div class="note"><a name="note5796">5796</a>. “Perhaps she will not suit you.”</div> + +<div class="note"><a name="note5797">5797</a>. Sil. nup. l. 2. num. 25. Dives inducit tempestatem, pauper curam; ducens viduam se inducit in laqueum.</div> + +<div class="note"><a name="note5798">5798</a>. Sic quisque dicit, alteram ducit tamen “Who can endure a virago for a wife?”</div> + +<div class="note"><a name="note5799">5799</a>. Si dotata erit, imperiosa, continuoque viro inequitare conabitur. Petrarch.</div> + +<div class="note"><a name="note5800">5800</a>. If a woman nourish her husband, she is angry and impudent, and full of reproach. Eccles. xxv. 22. Scilicet uxori nubere nolo meae.</div> + +<div class="note"><a name="note5801">5801</a>. Plautus Mil. Glor. act. 3. sc. 1. “To be a father is very pleasant, but to be a freeman still more so.”</div> + +<div class="note"><a name="note5802">5802</a>. Stobaeus, fer. 66. Alex. ab Alexand. lib. 4. cap. 8.</div> + +<div class="note"><a name="note5803">5803</a>. They shall attend the lamb in heaven, because they were not defiled with women, Apoc 14.</div> + +<div class="note"><a name="note5804">5804</a>. Nuptiae repleat terram, virginitas Paradisum. Hier.</div> + +<div class="note"><a name="note5805">5805</a>. Daphne in laurum semper virentem, immortalem docet gloriam paratam virginibus pudicitiam servantibus.</div> + +<div class="note"><a name="note5806">5806</a>. Catul. car. nuptiali. “As the flower that grows in the secret inclosure of the garden, unknown to the flocks, impressed by the ploughshare, which also the breezes refresh, the heat strengthens, the rain makes grow: so is a virgin whilst untouched, whilst dear to her relatives, but when once she forfeits her chastity,” &c.</div> + +<div class="note"><a name="note5807">5807</a>. Diet. salut. c. 22. pulcherrimum sertum infiniti precii, gemma, et pictura speciosa.</div> + +<div class="note"><a name="note5808">5808</a>. Mart.</div> + +<div class="note"><a name="note5809">5809</a>. Lib. 24. qua obsequiorum diversitate colantur homines sine liberis.</div> + +<div class="note"><a name="note5810">5810</a>. Hunc alii ad coenam invitant, princeps huic famulatur, oratores gratis patrocinantur. Lib. de amore Prolis.</div> + +<div class="note"><a name="note5811">5811</a>. Annal. 11. “If you wish to be master of your house, let no little ones play in your halls, nor any little daughter yet more dear, a barren wife makes a pleasant and affectionate companion.”</div> + +<div class="note"><a name="note5812">5812</a>. 60 de benefic. 38.</div> + +<div class="note"><a name="note5813">5813</a>. E Graeco.</div> + +<div class="note"><a name="note5814">5814</a>. Ter. Adelph. “I have married a wife; what misery it has entailed upon me! sons were born and other cares followed.”</div> + +<div class="note"><a name="note5815">5815</a>. Itineraria in psalmo instructione ad lectorem.</div> + +<div class="note"><a name="note5816">5816</a>. Bruson, lib. 7. 22. cap. Si uxor deesset, nihil mihi ad summam felicitatem defuisset.</div> + +<div class="note"><a name="note5817">5817</a>. Extinguitur virilitas ex incantamentorum maleficiis; neque enim fabula est, nonnulli reperti sunt, qui ex veneficiis amore privati sunt, ut ex multis historiis patet.</div> + +<div class="note"><a name="note5818">5818</a>. Curat omnes morbos, phthises, hydropes et oculorum morbos, et febre quartana laborantes et amore captos, miris artibus eos demulcet.</div> + +<div class="note"><a name="note5819">5819</a>. “The moral is, vehement fear expels love”.</div> + +<div class="note"><a name="note5820">5820</a>. Catullus.</div> + +<div class="note"><a name="note5821">5821</a>. Quum Junonem deperiret Jupiter impotenter, ibi solitus lavare, &c.</div> + +<div class="note"><a name="note5822">5822</a>. Menander. “Stricken by the gad-fly of love, rushed headlong from the summit.”</div> + +<div class="note"><a name="note5823">5823</a>. Ovid. ep. 21.</div> + +<div class="note"><a name="note5824">5824</a>. Apud antiquos amor Lethes olim fuit, is ardentes faeces in profluentum inclinabat; hujus statua Veneris Eleusinae templo visebatur, quo amantes confluebant, qui amicae memoriam deponere volebant.</div> + +<div class="note"><a name="note5825">5825</a>. Lib. 10. Vota ei nuncupant amatores, multis de causis, sed imprimis viduae mulieres, ut sibi alteras a dea nuptias exposcant.</div> + +<div class="note"><a name="note5826">5826</a>. Rodiginus, ant. lect. lib. 16. cap. 25. calls it Selenus, Omni amore liberat.</div> + +<div class="note"><a name="note5827">5827</a>. Seneca. “The rise and remedy of love the same.”</div> + +<div class="note"><a name="note5828">5828</a>. Cupido crucifixus: Lepidum poema.</div> + +<div class="note"><a name="note5829">5829</a>. Cap. 19. de morb. cerebri.</div> + +<div class="note"><a name="note5830">5830</a>. Patiens potiatur re amata, si fieri possit, optima cura, cap. 16. in 9 Rhasis.</div> + +<div class="note"><a name="note5831">5831</a>. Si nihil aliud, nuptiae et copulatio cum ea.</div> + +<div class="note"><a name="note5832">5832</a>. Petronius Catal.</div> + +<div class="note"><a name="note5833">5833</a>. Cap. de Ilishi. Non invenitur cura, nisi regimen connexionis inter eos, secundum modum promissionis, et legis, et sic vidimus ad carnem restitutum, qui jam venerat ad arofactionem; evanuit cura postquam sensit, &c.</div> + +<div class="note"><a name="note5834">5834</a>. Fama est melancholicum quendam ex amore insanabiliter se habentem, ubi puellae se conjunxisset, restitutum, &c.</div> + +<div class="note"><a name="note5835">5835</a>. Jovian. Pontanus, Basi. lib. 1.</div> + +<div class="note"><a name="note5836">5836</a>. Speede's hist. e M.S. Ber. Andreae.</div> + +<div class="note"><a name="note5837">5837</a>. Lucretia in Ocelestina, act. 19. Barthio interpret.</div> + +<div class="note"><a name="note5838">5838</a>. Virg. 4 Aen. “How shall I begin?”</div> + +<div class="note"><a name="note5839">5839</a>. E Graecho Moschi.</div> + +<div class="note"><a name="note5840">5840</a>. Ovid. Met. 1. “The efficacious one is golden.”</div> + +<div class="note"><a name="note5841">5841</a>. Pausanias Achaicis, lib. 7. Perdite amabat Callyrhoen virginem, et quanto erat Choresi amor vehememior erat, tanto erat puellae animus ab ejus amore alienior.</div> + +<div class="note"><a name="note5842">5842</a>. Virg. 6 Aen.</div> + +<div class="note"><a name="note5843">5843</a>. Erasmus Egl. Galatea.</div> + +<div class="note"><a name="note5844">5844</a>. “Having no compassion for my tears, she avoids my prayers, and is inflexible to my plaints.”</div> + +<div class="note"><a name="note5845">5845</a>. Angerianus Erotopaegnion.</div> + +<div class="note"><a name="note5846">5846</a>. Virg.</div> + +<div class="note"><a name="note5847">5847</a>. Laecheus.</div> + +<div class="note"><a name="note5848">5848</a>. Ovid. Met. 1.</div> + +<div class="note"><a name="note5849">5849</a>. Erot. lib. 2.</div> + +<div class="note"><a name="note5850">5850</a>. T. H. “To captivate the men, but despise them when captive.”</div> + +<div class="note"><a name="note5851">5851</a>. Virg. 4 Aen.</div> + +<div class="note"><a name="note5852">5852</a>. Metamor. 3.</div> + +<div class="note"><a name="note5853">5853</a>. Fracastorius Dial. de anim.</div> + +<div class="note"><a name="note5854">5854</a>. Dial. Am.</div> + +<div class="note"><a name="note5855">5855</a>. Ausonius.</div> + +<div class="note"><a name="note5856">5856</a>. Ovid. Met.</div> + +<div class="note"><a name="note5857">5857</a>. Hom. 5. in 1. epist. Thess. cap. 4, vers. 1.</div> + +<div class="note"><a name="note5858">5858</a>. Ter.</div> + +<div class="note"><a name="note5859">5859</a>. Ter. Heaut. Scen. ult. “He will marry the daughter of rich parents, a red-haired, blear-eyed, big-mouthed, crooked-nosed wench.”</div> + +<div class="note"><a name="note5860">5860</a>. Plebeius et nobilis ambiebant puellam, puellae certamen in partes venit, &c.</div> + +<div class="note"><a name="note5861">5861</a>. Apuleius apol.</div> + +<div class="note"><a name="note5862">5862</a>. Gen. xxvi.</div> + +<div class="note"><a name="note5863">5863</a>. Non peccat venialiter qui mulierem ducit ob pulchritudinem.</div> + +<div class="note"><a name="note5864">5864</a>. Lib. 6. de leg. Ex usu reipub. est ut in nuptiis juvenes neque pauperum affinitatem fugiant, neque divitum sectentur.</div> + +<div class="note"><a name="note5865">5865</a>. Philost. ep. Quoniam pauper sum, idcirco contemptior et abjectior tibi videar? Amor ipse nundus est, gratiae et astra; Hercules pelle leonina indutus.</div> + +<div class="note"><a name="note5866">5866</a>. Juvenal.</div> + +<div class="note"><a name="note5867">5867</a>. Lib. 2. ep. 7.</div> + +<div class="note"><a name="note5868">5868</a>. Ejulans inquit, non mentem una addixit mihi fortuna servitute.</div> + +<div class="note"><a name="note5869">5869</a>. De repub. c. de period, rerumpub.</div> + +<div class="note"><a name="note5870">5870</a>. Com. in car. Chron.</div> + +<div class="note"><a name="note5871">5871</a>. Plin. in pan.</div> + +<div class="note"><a name="note5872">5872</a>. Declam. 306.</div> + +<div class="note"><a name="note5873">5873</a>. Puellis imprimis nulla danda occasio lapsus. Lemn. lib. l. 54. de vit instit.</div> + +<div class="note"><a name="note5874">5874</a>. See more part 1. s. mem. 2. subs. 4.</div> + +<div class="note"><a name="note5875">5875</a>. Filia excedens annum 25. potest inscio patre nubere, licet indignus sit maritus, et eum cogere ad congrue dotandum.</div> + +<div class="note"><a name="note5876">5876</a>. Ne appetentiae procacioris reputetur auctor.</div> + +<div class="note"><a name="note5877">5877</a>. Expetitia enim magis debet vider a viro quam ipsa virum expetisse.</div> + +<div class="note"><a name="note5878">5878</a>. Mulier apud nos 24. annorum vetula est et projectitia.</div> + +<div class="note"><a name="note5879">5879</a>. Comoed. Lycistrat. And. Divo Interpr.</div> + +<div class="note"><a name="note5880">5880</a>. Ausonius edy. 14.</div> + +<div class="note"><a name="note5881">5881</a>. Idem.</div> + +<div class="note"><a name="note5882">5882</a>. Catullus.</div> + +<div class="note"><a name="note5883">5883</a>. Translated by M. B. Johnson.</div> + +<div class="note"><a name="note5884">5884</a>. Horn. 5. in 1. Thes. cap. 4. 1.</div> + +<div class="note"><a name="note5885">5885</a>. Plautus.</div> + +<div class="note"><a name="note5886">5886</a>. Ovid.</div> + +<div class="note"><a name="note5887">5887</a>. Epist. 12. l. 2. Eligit conjugem pauperem, indotatatam et subito deamavit, et commiseratione ejus inopiae.</div> + +<div class="note"><a name="note5888">5888</a>. Virg. Aen.</div> + +<div class="note"><a name="note5889">5889</a>. Fabius pictor: amor ipse conjunxit populos, &c.</div> + +<div class="note"><a name="note5890">5890</a>. Lipsius polit. Sebast. Mayer. Select. Sect. 1. cap. 13.</div> + +<div class="note"><a name="note5891">5891</a>. Mayerus select. sect. 1. c. 14. et Aelian. l. 13. c. 33. cum famulae lavantis vestes incuriosus custodirent, &c. mandavit per universam Aegyptum ut foemina quaereretur, cujus is calceus esset eamque sic inventam. in matrimonium accepit.</div> + +<div class="note"><a name="note5892">5892</a>. Pausnnias lib. 3. de Laconicis. Dimisit que nunciarunt, &c. optionem puellis dedit, ut earum quaelibet eum sibi virum deligeret, cujus maxime esset forma complacita.</div> + +<div class="note"><a name="note5893">5893</a>. Illius conjugium abominabitur.</div> + +<div class="note"><a name="note5894">5894</a>. Socera quinque circiter annos natu minor.</div> + +<div class="note"><a name="note5895">5895</a>. Vit. Caleat. secundi.</div> + +<div class="note"><a name="note5896">5896</a>. Apuleius in Catel. nobis cupido velle dat, posse abnegat.</div> + +<div class="note"><a name="note5897">5897</a>. Anacreon. 56.</div> + +<div class="note"><a name="note5898">5898</a>. Continentiae donum ex fide postulet quia certum sit eum vocari ad coelibatum cui domis, &c.</div> + +<div class="note"><a name="note5899">5899</a>. Act. xvi. 7.</div> + +<div class="note"><a name="note5900">5900</a>. Rom. i. 13.</div> + +<div class="note"><a name="note5901">5901</a>. Praefix. gen. Leovitii.</div> + +<div class="note"><a name="note5902">5902</a>. “The stars in the skies preside over our persons, for they are made of humble matter. They cannot bind a rational mind, for that is under the control of God only.”</div> + +<div class="note"><a name="note5903">5903</a>. Idem Wolfius dial.</div> + +<div class="note"><a name="note5904">5904</a>. “That is, make the best of it, and take his lot as it falls.”</div> + +<div class="note"><a name="note5905">5905</a>. Ovid. 1. Met “Their beauty is inconsistent with their vows.”</div> + +<div class="note"><a name="note5906">5906</a>. Mercurialis de Priapismo.</div> + +<div class="note"><a name="note5907">5907</a>. Memorabile quod Ulricus epistola refert Gregorium quum ex piscina quadam allata plus quam sex mille infantum capita vidisset, ingemuisse et decretum de coelibatu tantam caedis causam confesses condigno illud poenitentiae fructu purgasse. Kemnisius ex concil. Trident, part. 3. de coelibatu sacerdotum.</div> + +<div class="note"><a name="note5908">5908</a>. Si nubat, quam si domi concubinam alat.</div> + +<div class="note"><a name="note5909">5909</a>. Alphonsus Cicaonius lib. de gest. pontificum.</div> + +<div class="note"><a name="note5910">5910</a>. Cum medici suaderent ut aut nuberet aut coitu uteretur, sic mortem vitari posse mortem potius intrepidus expectavit, &c.</div> + +<div class="note"><a name="note5911">5911</a>. Epist. 30.</div> + +<div class="note"><a name="note5912">5912</a>. Vide vitam ejus edit. 1623. by D. T. James.</div> + +<div class="note"><a name="note5913">5913</a>. Lidgate, in Chaucer's Flower of Curtesie.</div> + +<div class="note"><a name="note5914">5914</a>. 'Tis not multitude but idleness which causeth beggary.</div> + +<div class="note"><a name="note5915">5915</a>. Or to set them awork, and bring them up in some honest trades.</div> + +<div class="note"><a name="note5916">5916</a>. Dion. Cassius, lib. 56.</div> + +<div class="note"><a name="note5917">5917</a>. Sardus Buxtorphius.</div> + +<div class="note"><a name="note5918">5918</a>. Claude Albaville in his hist. of the Frenchmen to the Isle of Maragnan. An. 1614.</div> + +<div class="note"><a name="note5919">5919</a>. Rara quidem dea tu es O chastitas in his terris, nec facile perfecta, rarius perpetua, cogi nonnunquam potest, ob naturae defectum, vel si disciplina pervaserit, censura compresserit.</div> + +<div class="note"><a name="note5920">5920</a>. Peregrin. Hierosol.</div> + +<div class="note"><a name="note5921">5921</a>. Plutarch, vita ejus, adolescentiae medio constitutus.</div> + +<div class="note"><a name="note5922">5922</a>. Ancilias duas egregia forma et aetatis flore.</div> + +<div class="note"><a name="note5923">5923</a>. Alex. ab. Alex. l. 4. c. 8.</div> + +<div class="note"><a name="note5924">5924</a>. Tres filii patrem ab excubiis, quinque ab omnibus officiis liberabanto.</div> + +<div class="note"><a name="note5925">5925</a>. Praecepto primo, cogatur nubere aut mulctetur et pecunia templo Junonis dedicetur et publica fiat.</div> + +<div class="note"><a name="note5926">5926</a>. Consol. 3. pros. 7.</div> + +<div class="note"><a name="note5927">5927</a>. Nic. Hill. Epic. philos.</div> + +<div class="note"><a name="note5928">5928</a>. Qui se capistro matrimonii alligari non patiuntur, Lemn, lib. 4. 13. de occult. nat. Abhorrent multi a matrimonio, ne morosam, querulam, acerbam, amaram uxorem perferre cogantur.</div> + +<div class="note"><a name="note5929">5929</a>. Senec. Hippol.</div> + +<div class="note"><a name="note5930">5930</a>. Caelebs enim vixerat nec ad uxorem ducendam unquam induci potuit.</div> + +<div class="note"><a name="note5931">5931</a>. Senec. Hip. “There is nothing better, nothing preferable to a single life.”</div> + +<div class="note"><a name="note5932">5932</a>. Hor.</div> + +<div class="note"><a name="note5933">5933</a>. Aeneas Sylvius de dictis Sigismundi. Hensius. Primiero.</div> + +<div class="note"><a name="note5934">5934</a>. Habeo uxorem ex animi sententia Camillam Paleotti Jurisconsulti filiam.</div> + +<div class="note"><a name="note5935">5935</a>. Legentibus et meditantibus candelas et candelabrum tenuerunt.</div> + +<div class="note"><a name="note5936">5936</a>. Hor. “Neither despise agreeable love, nor mirthful pleasure.”</div> + +<div class="note"><a name="note5937">5937</a>. Ovid.</div> + +<div class="note"><a name="note5938">5938</a>. Aphranius. “He who chooses a wife, takes a brother and a sister.”</div> + +<div class="note"><a name="note5939">5939</a>. Locheus. “The delight of mankind, the solace of life, the blandishments of night, delicious cares of day, the wishes of older men, the hopes of young.”</div> + +<div class="note"><a name="note5940">5940</a>. Bacon's Essays.</div> + +<div class="note"><a name="note5941">5941</a>. Euripides.</div> + +<div class="note"><a name="note5942">5942</a>. “How harmoniously do a loving wife and constant husband lead their lives.”</div> + +<div class="note"><a name="note5943">5943</a>. Cum juxta mare agrum coleret: Omnis enim miseriae immemorem, conjugalis amor eum fecerat. Non sine ingenti admiratione, tanta hominis charitate motus rex liberos esse jussit, &c.</div> + +<div class="note"><a name="note5944">5944</a>. Qui vult vitare molestias vitet mundum.</div> + +<div class="note"><a name="note5945">5945</a>. <span lang="gr">Τίδε βίος τίθε τερπνὸν ἄτερ χρυσῆς ἀφροδίτης</span>. Quid vita est quaeso quidve est sine Cypride dulce? Mimner.</div> + +<div class="note"><a name="note5946">5946</a>. Erasmus.</div> + +<div class="note"><a name="note5947">5947</a>. E Stobeo.</div> + +<div class="note"><a name="note5948">5948</a>. Menander.</div> + +<div class="note"><a name="note5949">5949</a>. Seneca Hyp. lib. 3. num. 1.</div> + +<div class="note"><a name="note5950">5950</a>. Hist. lib. 4.</div> + +<div class="note"><a name="note5951">5951</a>. Palingenius. “He lives contemptibly by whom no other lives.”</div> + +<div class="note"><a name="note5952">5952</a>. Bruson. lib. 7. cap. 23.</div> + +<div class="note"><a name="note5953">5953</a>. Noli societatem habere, &c.</div> + +<div class="note"><a name="note5954">5954</a>. Lib. 1. cap. 6. Si, inquit, Quirites, sine uxore esse possemus, omnes careremus; Sed quoniam sic est, saluti potius publicae quam voluptati consulendum.</div> + +<div class="note"><a name="note5955">5955</a>. Beatum foret si liberos auro et argento mercari, &c.</div> + +<div class="note"><a name="note5956">5956</a>. Seneca. Hyp.</div> + +<div class="note"><a name="note5957">5957</a>. Gen. ii. Adjutorium simile, &c.</div> + +<div class="note"><a name="note5958">5958</a>. Ovid. “Find her to whom you may say, 'thou art my only pleasure.'”</div> + +<div class="note"><a name="note5959">5959</a>. Euripides. “Unhappy the man who has met a bad wife, happy who found a good one.”</div> + +<div class="note"><a name="note5960">5960</a>. E Graeco Valerius, lib. 7. cap. 7. “To marry, and not to marry, are equally base.”</div> + +<div class="note"><a name="note5961">5961</a>. Pervigilium Veneris e vetere poeta.</div> + +<div class="note"><a name="note5962">5962</a>. Donaus non potest consistere sine uxore. Nevisanus lib. 2. num. 18.</div> + +<div class="note"><a name="note5963">5963</a>. Nemo in severissima Stoicorum familia qui non barbam quoque et supercilium amplexibus uxores submiserit, aut in ista parte a reliquis dissenserit. Hensius Primiero.</div> + +<div class="note"><a name="note5964">5964</a>. Quid libentius homo masculus videre debet quam bellam uxorem?</div> + +<div class="note"><a name="note5965">5965</a>. Chaucer.</div> + +<div class="note"><a name="note5966">5966</a>. Conclusio Theod. Podro. mi. 9. l. Amor.</div> + +<div class="note"><a name="note5967">5967</a>. Ovid.</div> + +<div class="note"><a name="note5968">5968</a>. Epist. 4. l. 2. Jucundiores multo et suaviores longe post molestas turbas amantium nuptiae.</div> + +<div class="note"><a name="note5969">5969</a>. Olim meminisse juvabit.</div> + +<div class="note"><a name="note5970">5970</a>. Quid expectatis, intus fiunt nuptiae, the music, guests, and all the good cheer is within.</div> + +<div class="note"><a name="note5971">5971</a>. The conclusion of Chaucer's poem of Troilus and Creseid.</div> + +<div class="note"><a name="note5972">5972</a>. Catullus.</div> + +<div class="note"><a name="note5973">5973</a>. Catullus. J. Secundus Sylvar. lib. Jam Virgo thalamum subibit unde ne virgo redeat, marite cura.</div> + +<div class="note"><a name="note5974">5974</a>. Ecclus. xxxix. 14.</div> + +<div class="note"><a name="note5975">5975</a>. Galeni Epithal.</div> + +<div class="note"><a name="note5976">5976</a>. O noctem quater et quater beatam.</div> + +<div class="note"><a name="note5977">5977</a>. Theocritus idyl. 18.</div> + +<div class="note"><a name="note5978">5978</a>. Erasm. Epithal. P. Aegidij. Nec saltent modo sed duo charissima pectora indissolubili mutuae benevolentiae nodo corpulent, ut nihil unquam eos incedere possit irae vel taedii. Illa perpetuo nihil audiat nisi, mea lux: ille vicissim nihil nisi anime mi: atque huic jucunditati ne senectus detrahat, imo potius aliquid adaugeat.</div> + +<div class="note"><a name="note5979">5979</a>. “Happy both, if my verses have any charms, nor shall time ever detract from the memorable example of your lives.”</div> + +<div class="note"><a name="note5980">5980</a>. Kornmannus de linea amoris.</div> + +<div class="note"><a name="note5981">5981</a>. Finis 3 book of Troilus and Creseid.</div> + +<div class="note"><a name="note5982">5982</a>. In his Oration of Jealousy, put out by Fr. Sansavin.</div> + +<div class="note"><a name="note5983">5983</a>. Benedetto Varchi.</div> + +<div class="note"><a name="note5984">5984</a>. Exercitat. 317. Cum metuimus ne amatae rei exturbimur possessione.</div> + +<div class="note"><a name="note5985">5985</a>. Zelus de forma est invidentiae species ne quis forma quam amamus fruatur.</div> + +<div class="note"><a name="note5986">5986</a>. 3 de Anima.</div> + +<div class="note"><a name="note5987">5987</a>. “Has not every one of the slaves that went to meet him returned this night from the supper?”</div> + +<div class="note"><a name="note5988">5988</a>. R. de Anima. Tangimur zelotypia de pupillis, liberis charisque curae nostrae concreditis, non de forma, sed ne male sit iis, aut ne nobis sibique parent ignominiam.</div> + +<div class="note"><a name="note5989">5989</a>. Plutarch.</div> + +<div class="note"><a name="note5990">5990</a>. Senec. in Herc. fur.</div> + +<div class="note"><a name="note5991">5991</a>. Exod. xx.</div> + +<div class="note"><a name="note5992">5992</a>. Lucan.</div> + +<div class="note"><a name="note5993">5993</a>. Danaeus Aphoris. polit. semper metuunt ne eorum auctoritas minuatur.</div> + +<div class="note"><a name="note5994">5994</a>. Belli Neapol. lib. 5.</div> + +<div class="note"><a name="note5995">5995</a>. Dici non potest quam tenues et infirmas causas habent moeroris et suspicionis, et hic est morbus occultus, qui in familiis principum regnat.</div> + +<div class="note"><a name="note5996">5996</a>. Omnes aemulos interfect. Lamprid.</div> + +<div class="note"><a name="note5997">5997</a>. Constant. agricult. lib. 10. c. 5. Cyparissae Eteoclis filiae, saltantes ad emulationem dearum in puteum demolitae sunt, sed terra miserata, cupressos inde produxit.</div> + +<div class="note"><a name="note5998">5998</a>. Ovid. Met.</div> + +<div class="note"><a name="note5999">5999</a>. Seneca.</div> + +<div class="note"><a name="note6000">6000</a>. Quis autem carifex addictum supplicio crudelius afficiat, quam metus? Metus inquam mortis, infamiae cruciatus, sunt ille utrices furiae quae tyrannos exagitant, &c. Multo acerbius sauciant et pungunt, quam crudeles domini servos vinctos fustibus ac tormentis exulcerare possunt.</div> + +<div class="note"><a name="note6001">6001</a>. Lonicerus, To. 1. Turc. hist. c. 24.</div> + +<div class="note"><a name="note6002">6002</a>. Jovius vita ejus.</div> + +<div class="note"><a name="note6003">6003</a>. Knowles. Busbequius. Sand. fol. 52.</div> + +<div class="note"><a name="note6004">6004</a>. Nicephorus, lib. 11. c. 45. Socrates, lib. 7. cap. 35. Neque Valens alicui pepercit qui Theo cognomine vocaretur.</div> + +<div class="note"><a name="note6005">6005</a>. Alexand. Gaguin. Muscov. hist. descrip. c. 5.</div> + +<div class="note"><a name="note6006">6006</a>. D. Fletcher, timet omnes ne insidiae essent, Herodot. l. 7. Maximinus invisum se sentiens, quod ex infimo loco in tantam fortunam venisset moribus ac genere barbarus, metuens ne natalium obscuritas objiceretur, omnes Alexandri praedecessoris ministros ex aula ejecit, pluribus interfectis quod moesti essent ad mortem Alexandri, insidias inde metuens.</div> + +<div class="note"><a name="note6007">6007</a>. Lib. 8. tanquam ferae solitudine vivebant, terrentes alios, timentes.</div> + +<div class="note"><a name="note6008">6008</a>. Serres, fol. 56.</div> + +<div class="note"><a name="note6009">6009</a>. Neap. belli, lib. 5 nulli prorsus homini fidebat, omnes insidiari sibi putabat.</div> + +<div class="note"><a name="note6010">6010</a>. Camden's Remains.</div> + +<div class="note"><a name="note6011">6011</a>. Mat. Paris.</div> + +<div class="note"><a name="note6012">6012</a>. R. T. notis in blason jealousie.</div> + +<div class="note"><a name="note6013">6013</a>. Daniel in his Panegyric to the king.</div> + +<div class="note"><a name="note6014">6014</a>. 3. de anima, cap. de zel. Animalia quaedam zelotypia tanguntur, ut olores, columbae, galli, tauri, &c. ob metum communionis.</div> + +<div class="note"><a name="note6015">6015</a>. Seneca.</div> + +<div class="note"><a name="note6016">6016</a>. Lib. 11. Cynoget.</div> + +<div class="note"><a name="note6017">6017</a>. Chaucer, in his Assembly of Fowls.</div> + +<div class="note"><a name="note6018">6018</a>. Alderovand.</div> + +<div class="note"><a name="note6019">6019</a>. Lib. 12.</div> + +<div class="note"><a name="note6020">6020</a>. Sibi timens circa res venereas, solitudines amat quo solus sola foemina fruatur.</div> + +<div class="note"><a name="note6021">6021</a>. Crocodili zelotypi et uxorum amantissimi, &c.</div> + +<div class="note"><a name="note6022">6022</a>. Qui dividit agrum communem; inde deducitur ad amantes.</div> + +<div class="note"><a name="note6023">6023</a>. Erasmus chil. 1. cent. 9. adag. 99.</div> + +<div class="note"><a name="note6024">6024</a>. Ter. Eun. Act. 1. sc. 1. Munus nostrum ornato verbis, et istum aemulum, quoad poteris, ab ea pellito.</div> + +<div class="note"><a name="note6025">6025</a>. Pinus puella quondam fuit, &c.</div> + +<div class="note"><a name="note6026">6026</a>. Mars zelotypus Adonidem interfecit.</div> + +<div class="note"><a name="note6027">6027</a>. R. T.</div> + +<div class="note"><a name="note6028">6028</a>. 1 Sam. i. 6.</div> + +<div class="note"><a name="note6029">6029</a>. Blazon of Jealousy.</div> + +<div class="note"><a name="note6030">6030</a>. Mulierum conditio misera; nullam honestam credunt nisi domo conclusa vivat.</div> + +<div class="note"><a name="note6031">6031</a>. Fines Morison.</div> + +<div class="note"><a name="note6032">6032</a>. Nomen zelotypiae apud istos locum non habet, lib. 3. c. 8.</div> + +<div class="note"><a name="note6033">6033</a>. Fines Moris. part. 3. cap. 2.</div> + +<div class="note"><a name="note6034">6034</a>. Busbequius. Sands.</div> + +<div class="note"><a name="note6035">6035</a>. Prae amore et zelotypia saepius insaniunt.</div> + +<div class="note"><a name="note6036">6036</a>. Australes ne sacra quidem publica fieri patiuntur, nisi uterque sexus pariete medio dividatur: et quum in Angliam inquit, legationis causa profectus essem, audivi Mendozam legatum Hispaniarum dicentem turpe esse viros et foeminas in, &c.</div> + +<div class="note"><a name="note6037">6037</a>. Idea: mulieres praeterquam quod sunt infidae, suspicaces, inconstantes, insidiosae, simulatrices, superstitiosae, et si potentes, intolerabiles, amore zelotypae supra modum. Ovid. 2. de art.</div> + +<div class="note"><a name="note6038">6038</a>. Bartello.</div> + +<div class="note"><a name="note6039">6039</a>. R. T.</div> + +<div class="note"><a name="note6040">6040</a>. Lib. 2. num. 8. mulier otiosa facile praesumitur luxuriosa, et saepe zelotypa.</div> + +<div class="note"><a name="note6041">6041</a>. “And now she requires other youths and other loves, calls me the imbecile and decrepit old man.”</div> + +<div class="note"><a name="note6042">6042</a>. Lib 2. num. 4.</div> + +<div class="note"><a name="note6043">6043</a>. Quum omnibus infideles foeminae, senibus infidelissimae.</div> + +<div class="note"><a name="note6044">6044</a>. Mimnermus.</div> + +<div class="note"><a name="note6045">6045</a>. Vix aliqua non impudica, et quam non suspectam merito quis habeat.</div> + +<div class="note"><a name="note6046">6046</a>. Lib. 5. de aur. asino. At ego misera patre meo seniorem maritum nacta sum, cum cucurbita calviorom et quovis puero pumiliorem, cunctam domum seris et catenis obditam custodientem.</div> + +<div class="note"><a name="note6047">6047</a>. Chaloner.</div> + +<div class="note"><a name="note6048">6048</a>. Lib. 4. n. 80.</div> + +<div class="note"><a name="note6049">6049</a>. Ovid 2. de art. amandi.</div> + +<div class="note"><a name="note6050">6050</a>. Every Man out of his Humour.</div> + +<div class="note"><a name="note6051">6051</a>. Calcagninus Apol. Tiberini ab uxorum partu earum vices subeunt, ut aves per vices incubant, &c.</div> + +<div class="note"><a name="note6052">6052</a>. Exiturus fascia uxoris pectus alligabat, nec momento praeesentia ejus carere poterat, potumque non hauriebat nisi praegustatum labris ejus.</div> + +<div class="note"><a name="note6053">6053</a>. Chaloner.</div> + +<div class="note"><a name="note6054">6054</a>. Panegyr. Trajano.</div> + +<div class="note"><a name="note6055">6055</a>. Ter. Adelph. act. 1. sce. 1.</div> + +<div class="note"><a name="note6056">6056</a>. Fab. Calvo. Ravennate interprete.</div> + +<div class="note"><a name="note6057">6057</a>. Dum rediero domum meam habitabis, et licet cum parentibus habitet, hac mea peregrinatione; eam tamen et ejus mores observabis uti absentia viri sui probe degat, nec alios viros cogitet aut quaerat.</div> + +<div class="note"><a name="note6058">6058</a>. Foemina semper custode eget qui se pudicam contineat; suapte enim natura nequitias insitas habet, quas nisi indies comprimat, ut arbores stolones emittunt, &c.</div> + +<div class="note"><a name="note6059">6059</a>. Heinsius.</div> + +<div class="note"><a name="note6060">6060</a>. Uxor cujusdam nobilis quum debitum maritale sacro passionis hebdomada non obtineret, alterum adiit.</div> + +<div class="note"><a name="note6061">6061</a>. Ne tribus prioribus noctibus rem haberet cum ea. ut esset in pecoribus fortunatus, ab uxore morae impatiente, &c.</div> + +<div class="note"><a name="note6062">6062</a>. Totam noctem bene et pudice nemini molestus dormiendo transegit; mane autem quum nullius conscius facinoris sibi esset, et inertiae puderet, audisse se dicebat eum dolore calculi solere eam conflictari. Duo praecepta juris una nocte expressit, neminem laeserat et honeste vixerat, sed an suum cuique reddidisset, quaeri poterat. Mutius opinor et Trebatius hoc negassent. lib. 1.</div> + +<div class="note"><a name="note6063">6063</a>. Alterius loci emendationem serio optabat, quem corruptum esse ille non invenit.</div> + +<div class="note"><a name="note6064">6064</a>. Such another tale is in Neander de Jocoseriis, his first tale.</div> + +<div class="note"><a name="note6065">6065</a>. Lib. 2. Ep. 3. Si pergit alienis negotiis operam dare sui negligens, erit alius mihi orator qui rem meam agat.</div> + +<div class="note"><a name="note6066">6066</a>. Ovid. rara est concordia formae atque pudicitiae.</div> + +<div class="note"><a name="note6067">6067</a>. Epist.</div> + +<div class="note"><a name="note6068">6068</a>. Quod strideret ejus calceamentum.</div> + +<div class="note"><a name="note6069">6069</a>. Hor. epist. 15. “Often has the serpent lain hid beneath the coloured grass, under a beauliful aspect, and often has the evil inclination affected a sale without the husband's privity.”</div> + +<div class="note"><a name="note6070">6070</a>. De re uxoria, lib. 1. cap. 5.</div> + +<div class="note"><a name="note6071">6071</a>. Cum steriles sunt, ex mutatione viri se putant concipere.</div> + +<div class="note"><a name="note6072">6072</a>. Tibullus, eleg. 6.</div> + +<div class="note"><a name="note6073">6073</a>. Wither's Sat.</div> + +<div class="note"><a name="note6074">6074</a>. 3 de Anima. Crescit ac decrescit zelotypia cum personis, locis, temporibus, negotiis.</div> + +<div class="note"><a name="note6075">6075</a>. Marullus.</div> + +<div class="note"><a name="note6076">6076</a>. Tibullus Epig.</div> + +<div class="note"><a name="note6077">6077</a>. Prov. ix. 17.</div> + +<div class="note"><a name="note6078">6078</a>. Propert. eleg. 2.</div> + +<div class="note"><a name="note6079">6079</a>. Ovid. lib. 9. Met. Pausanias Strabo, quum crevit imbribus hyemalibus. Deianiram suscipit, Herculem nando sequi jubet.</div> + +<div class="note"><a name="note6080">6080</a>. Lucian, tom. 4.</div> + +<div class="note"><a name="note6081">6081</a>. Plutarch.</div> + +<div class="note"><a name="note6082">6082</a>. Cap. v. 8.</div> + +<div class="note"><a name="note6083">6083</a>. Seneca.</div> + +<div class="note"><a name="note6084">6084</a>. Lib. 2. cap. 23.</div> + +<div class="note"><a name="note6085">6085</a>. Petronius Catal.</div> + +<div class="note"><a name="note6086">6086</a>. Sueton.</div> + +<div class="note"><a name="note6087">6087</a>. Pontus Heuter, vita ejus.</div> + +<div class="note"><a name="note6088">6088</a>. Lib. 8. Flor. hist. Dux omnium optimus et sapientissimus, sed in re venerea prodigiosus.</div> + +<div class="note"><a name="note6089">6089</a>. Vita Castruccii. Idem uxores maritis abalienavit.</div> + +<div class="note"><a name="note6090">6090</a>. Sesellius, lib. 2. de Repub. Gallorum. Ita nunc apud infimos obtinuit hoc vitium, ut nullius fere pretii sit, et ignavus miles qui non in scortatione maxime excellat, et adulterio.</div> + +<div class="note"><a name="note6091">6091</a>. Virg. Aen. 4. “What now must have been Dido's sensations when she witnessed these doings?”</div> + +<div class="note"><a name="note6092">6092</a>. Epig. 9. lib. 4.</div> + +<div class="note"><a name="note6093">6093</a>. Virg. 4. Aen.</div> + +<div class="note"><a name="note6094">6094</a>. Secundus syl.</div> + +<div class="note"><a name="note6095">6095</a>. “And belches out the smell of onions and garlic.”</div> + +<div class="note"><a name="note6096">6096</a>. Aeneas Sylvius.</div> + +<div class="note"><a name="note6097">6097</a>. “Neither a god honoured him with his table, nor a goddess with her bed.”</div> + +<div class="note"><a name="note6098">6098</a>. Virg. 4. Aen. “Such beauty shines in his graceful features.”</div> + +<div class="note"><a name="note6099">6099</a>. S. Graeco Simonides.</div> + +<div class="note"><a name="note6100">6100</a>. Cont. 2. ca. 38. Oper. subcis. mulieris liberius et familiarius communicantis cum omnibus licentia et immodestia, sinistri sermonis et suspicionis materiam viro praebet.</div> + +<div class="note"><a name="note6101">6101</a>. Voces liberae, oculorum colloquia, contractiones parum verecundae, motus immodici, &c. Heinsius.</div> + +<div class="note"><a name="note6102">6102</a>. Challoner.</div> + +<div class="note"><a name="note6103">6103</a>. What is here said, is not prejudicial to honest women.</div> + +<div class="note"><a name="note6104">6104</a>. Lib. 28, sc 13.</div> + +<div class="note"><a name="note6105">6105</a>. Dial. amor. Pendet fallax et blanda circa oscula mariti, quem in cruce, si fieri posset, deosculari velit: illius vitam chariorem esse sua jurejurando affirmat: quem certe non redimeret anima catelli si posset.</div> + +<div class="note"><a name="note6106">6106</a>. Adeunt templum ut rem divinam audiant, ut ipsae simulant, sed vel ut monachum fratrem, vel adulterum lingua, oculis, ad libidinem provoceat.</div> + +<div class="note"><a name="note6107">6107</a>. Lib. 4. num. 81. Ipse sibi persuadent, quod adulterium cum principe vel cum praesule, non est pudor nec peccatum.</div> + +<div class="note"><a name="note6108">6108</a>. Deum rogat, non pro salute mariti, filii, cognati vota suscipit, sed pro reditu moechi si abest, pro valetudine lenonis si aegrotet.</div> + +<div class="note"><a name="note6109">6109</a>. Tibullus.</div> + +<div class="note"><a name="note6110">6110</a>. Gortardus Arthus descrip. Indiae Orient. Linchoften.</div> + +<div class="note"><a name="note6111">6111</a>. Garcias ab Horto, hist. lib. 2. cap. 24. Daturam herbam vocat et describit, tam proclives sunt ad venerem mulieres ut viros inebrient per 24 horas, liquore quodam, ut nihil videant, recordentur at dormiant, et post lotionem pedum, ad se restituunt, &c.</div> + +<div class="note"><a name="note6112">6112</a>. Ariosto, lib. 28. st. 75.</div> + +<div class="note"><a name="note6113">6113</a>. Lipsius polit.</div> + +<div class="note"><a name="note6114">6114</a>. Seneca, lib. 2. controv. 8.</div> + +<div class="note"><a name="note6115">6115</a>. Bodicher. Sat.</div> + +<div class="note"><a name="note6116">6116</a>. “Sitting close to her, and shaking her hand lovingly.”</div> + +<div class="note"><a name="note6117">6117</a>. Tibullus.</div> + +<div class="note"><a name="note6118">6118</a>. “After wine the mistress is often unable to distinguish her own lover.”</div> + +<div class="note"><a name="note6119">6119</a>. Epist. 85. ad Oceanum. Ad unius horae ebrietatem nudat femora, quae per sexcentos annos sobrietate contexerat.</div> + +<div class="note"><a name="note6120">6120</a>. Juv. Sat. 13.</div> + +<div class="note"><a name="note6121">6121</a>. Nihil audent primo, post ab aliis confirmatae, audaces et confidentes sunt. Ubi semel verecundiae limites transierint.</div> + +<div class="note"><a name="note6122">6122</a>. Euripides, l. 63. “Love of gain induces one to break her marriage vow, a wish to have associates to keep her in countenance actuates others.”</div> + +<div class="note"><a name="note6123">6123</a>. De miser. Curialium. Aut alium cum ea invenies, aut isse alium reperies.</div> + +<div class="note"><a name="note6124">6124</a>. Cap. 18 de Virg.</div> + +<div class="note"><a name="note6125">6125</a>. Hom. 38. in c. 17. Gen. Etsi magnis affluunt divitiis, &c.</div> + +<div class="note"><a name="note6126">6126</a>. 3 de Anima. Omnes voces, auras, omnes susurros captat zelotypus, et amplificat apud se cum iniquissima de singulis calumnia. Maxime suspiciosi, et ad pejora credendum proclives.</div> + +<div class="note"><a name="note6127">6127</a>. “These thunders pour down their peculiar showers.”</div> + +<div class="note"><a name="note6128">6128</a>. Propertius.</div> + +<div class="note"><a name="note6129">6129</a>. Aeneas Silv.</div> + +<div class="note"><a name="note6130">6130</a>. Ant. Dial.</div> + +<div class="note"><a name="note6131">6131</a>. Rabie concepta, caesariem abrasit, puellaeque mirabiliter insultans faciem vibicibus foedavit.</div> + +<div class="note"><a name="note6132">6132</a>. Daniel.</div> + +<div class="note"><a name="note6133">6133</a>. Annal. lib. 12. Principis mulieris zelotypae est in alias mulieres quas suspectas habet, odium inseparabile.</div> + +<div class="note"><a name="note6134">6134</a>. Seneca in Medea.</div> + +<div class="note"><a name="note6135">6135</a>. Alcoran cap. Bovis, interprete Ricardo praed. c. 8. Confutationis.</div> + +<div class="note"><a name="note6136">6136</a>. Plautus.</div> + +<div class="note"><a name="note6137">6137</a>. Expedit. in Sinas. l. 3. c. 9.</div> + +<div class="note"><a name="note6138">6138</a>. Decem eunuchorum millia numerantur in regia familia, qui servant uxores ejus.</div> + +<div class="note"><a name="note6139">6139</a>. Lib. 57. ep. 81.</div> + +<div class="note"><a name="note6140">6140</a>. Semotis a viris servant in interioribus, ab eorum conspectu immanes.</div> + +<div class="note"><a name="note6141">6141</a>. Lib. 1. fol. 7.</div> + +<div class="note"><a name="note6142">6142</a>. Diruptiones hymenis flunt a propriis digitis vel ab aliis instrumentis.</div> + +<div class="note"><a name="note6143">6143</a>. Idem Rhasis Arab. cont.</div> + +<div class="note"><a name="note6144">6144</a>. Ita clausae pharmacis ut non possunt coitum exercere.</div> + +<div class="note"><a name="note6145">6145</a>. Qui et pharmacum praescribit docetque.</div> + +<div class="note"><a name="note6146">6146</a>. Epist. 6. Mercero Inter.</div> + +<div class="note"><a name="note6147">6147</a>. Barthius. Ludus illi temeratum pudicitiae florem mentitis machinis pro integro vendere. Ego docebo te, qui mulier ante nuptias sponso te probes virginem.</div> + +<div class="note"><a name="note6148">6148</a>. Qui mulierem violasset, virilia execabant, et mille virgas dabant.</div> + +<div class="note"><a name="note6149">6149</a>. Dion. Halic.</div> + +<div class="note"><a name="note6150">6150</a>. Viridi gaudens Feronia luco. Virg.</div> + +<div class="note"><a name="note6151">6151</a>. Ismene was so tried by Dian's well, in which maids did swim, unchaste were drowned. Eustathius, lib. 8.</div> + +<div class="note"><a name="note6152">6152</a>. Contra mendac. an confess. 21 cap.</div> + +<div class="note"><a name="note6153">6153</a>. Phaerus Aegipti rex captus oculis per decennium, oraculum consuluit de uxoris pudicitia.</div> + +<div class="note"><a name="note6154">6154</a>. Caesar. lib. 6. bello Gall. vitae necisque in uxores habuerunt potestatem.</div> + +<div class="note"><a name="note6155">6155</a>. Animi dolores et zelotypia si diutius perserverent, dementes reddunt. Acak. comment. in par. art. Galeni.</div> + +<div class="note"><a name="note6156">6156</a>. Ariosto, lib. 31. staff. 6.</div> + +<div class="note"><a name="note6157">6157</a>. 3 de anima, c. 3. de zelotyp. transit in rabiem et odium, et sibi et aliis violentas saepe manus injiciunt.</div> + +<div class="note"><a name="note6158">6158</a>. Higinus, cap. 189. Ovid, &c.</div> + +<div class="note"><a name="note6159">6159</a>. Phaerus Aegypti rex de caecitate oraculum consulens, visum ei rediturum accepit, si oculos abluisset lotio mulieris quae aliorum virorum esset expers; uxoris urinam expertus nihil profecit, et aliarum frustra, eas omnes (ea excepta per quam curatus fuit) unum in locum coactas concremavit. Herod. Euterp.</div> + +<div class="note"><a name="note6160">6160</a>. Offic. lib. 2.</div> + +<div class="note"><a name="note6161">6161</a>. Aurelius Victor.</div> + +<div class="note"><a name="note6162">6162</a>. Herod, lib. 9. in Calliope. Masistae uxorem excarnificat, mammillas praescindit, aesque canibus abjicit, filiae nares praescidit, labra, linguam, &c.</div> + +<div class="note"><a name="note6163">6163</a>. Lib. 1. Dum formae curandae intenta capillum in sole pectit, a marito per lusum leviter percussa furtirm superveniente virga, risu suborto, mi Landrice dixit, frontem vir fortis petet, &c. Marito conspecto attonita, cum Landrico mox in ejus mortem conspirat, et statim inter venandum efficit.</div> + +<div class="note"><a name="note6164">6164</a>. Qui Goae uxorem habens, Gotherinum principem quendam virum quod uxori suae oculos adjecisset, ingenti vulnere deformavit in facie, et tibiam abscidit, unde mutuae caedes.</div> + +<div class="note"><a name="note6165">6165</a>. Eo quod infans natus involutus esset panniculo, credebat eum filium fratris Francisci, &c.</div> + +<div class="note"><a name="note6166">6166</a>. Zelotypia reginas regis mortem acceleravit paulo post, ut Martianus medicus mihi retulit. Illa autem atra bile inde exagitata in latebras se subducens prae aegritudine animi reliquum tempus consumpsit.</div> + +<div class="note"><a name="note6167">6167</a>. A zelotypia redactus ad insaniam et desperationem.</div> + +<div class="note"><a name="note6168">6168</a>. Uxorem interemit, inde desperabundus ex alto se praecipitavit.</div> + +<div class="note"><a name="note6169">6169</a>. Tollere nodosam nescit medicina podagram.</div> + +<div class="note"><a name="note6170">6170</a>. Ariosto, lib. 31. staff.</div> + +<div class="note"><a name="note6171">6171</a>. Veteres mature suadent ungues amoris esse radendos, priusquam producant se nimis.</div> + +<div class="note"><a name="note6172">6172</a>. In Jovianum.</div> + +<div class="note"><a name="note6173">6173</a>. Gomesius, lib. 3. de reb. gestis Ximenii.</div> + +<div class="note"><a name="note6174">6174</a>. Urit enim praecordia aegritudo animi compressa, et in angustiis adducta mentem. subvertit, nec alio medicamine facilius erigitur, quam cordati hominis sermone.</div> + +<div class="note"><a name="note6175">6175</a>. 3 De anima.</div> + +<div class="note"><a name="note6176">6176</a>. Lib. 3.</div> + +<div class="note"><a name="note6177">6177</a>. Argetocoxi Caledoni Reguli uxor, Juliae Augustae cum ipsam morderet quod inhoneste versaretur, respondet, nos cum optimis viris consuetudinem habemus; vos Romanas autem occulte passim homines constuprant.</div> + +<div class="note"><a name="note6178">6178</a>. Leges de moechis fecit, ex civibus plures in jus vocati.</div> + +<div class="note"><a name="note6179">6179</a>. L. 3. Epig. 26.</div> + +<div class="note"><a name="note6180">6180</a>. Asser Arthuri; parcerem libenter heroinarum laesae majestati, si non historiae veritas aurem vellicaret, Leland.</div> + +<div class="note"><a name="note6181">6181</a>. Leland's assert. A thuri.</div> + +<div class="note"><a name="note6182">6182</a>. Epigram.</div> + +<div class="note"><a name="note6183">6183</a>. Cogita an sic aliis tu unquam feceris; an hoc tibi nunc fieri dignum sit? severus aliis, indulgens tibi, cur. ab uxore exigis quod nori ipse praestas? Plutar.</div> + +<div class="note"><a name="note6184">6184</a>. Vaga libidine cum ipse quovis rapiaris, cur si vel modicum aberret ipsa, insanias?</div> + +<div class="note"><a name="note6185">6185</a>. Ariosto, li. 28. staffe 80.</div> + +<div class="note"><a name="note6186">6186</a>. Sylva nupt. l. 4. num. 72.</div> + +<div class="note"><a name="note6187">6187</a>. Lemnius, lib. 4. cap. 13. de occult. nat. mir.</div> + +<div class="note"><a name="note6188">6188</a>. Optimum bene nasci.</div> + +<div class="note"><a name="note6189">6189</a>. Mart.</div> + +<div class="note"><a name="note6190">6190</a>. Ovid. amor. lib. 3. eleg.</div> + +<div class="note"><a name="note6191">6191</a>. Lib. 4. St. 72.</div> + +<div class="note"><a name="note6192">6192</a>. Policrat. lib. 8. c. 11. De amor.</div> + +<div class="note"><a name="note6193">6193</a>. Euriel. et Lucret. qui uxores occludunt, meo judicio minus utiliter faciunt; sunt enim eo ingenio mulieres ut id potissimum cupiant, quod maxime denegatur: si liberas habent habenas, minus delinquunt; frustra seram adhibes, si non sit sponte casta.</div> + +<div class="note"><a name="note6194">6194</a>. Quando cognoscunt maritos hoc advertere.</div> + +<div class="note"><a name="note6195">6195</a>. Ausonius.</div> + +<div class="note"><a name="note6196">6196</a>. Opes suas, mundum suum, thesaurum suum, &c.</div> + +<div class="note"><a name="note6197">6197</a>. Virg. Aen.</div> + +<div class="note"><a name="note6198">6198</a>. Daniel.</div> + +<div class="note"><a name="note6199">6199</a>. 1 de serm. d. in monte ros. 16.</div> + +<div class="note"><a name="note6200">6200</a>. O quam formosus lacertus hic quidam inquit ad aequales conversus; at illa, publicus, inquit, non est.</div> + +<div class="note"><a name="note6201">6201</a>. Bilia Dinutum virum senem habuit et spiritum foetidum habentem, quem quum quidam exprobrasset, &c.</div> + +<div class="note"><a name="note6202">6202</a>. Numquid tibi, Armena, Tigranes videbatur esse pulcher? et illum, inquit, aedepol, &c. Xenoph. Cyropaed. l. 3.</div> + +<div class="note"><a name="note6203">6203</a>. Ovid.</div> + +<div class="note"><a name="note6204">6204</a>. Read Petrarch's Tale of Patient Grizel in Chaucer.</div> + +<div class="note"><a name="note6205">6205</a>. Sil. nup. lib. 4. num. 80.</div> + +<div class="note"><a name="note6206">6206</a>. Erasmus.</div> + +<div class="note"><a name="note6207">6207</a>. Quum accepisset uxorem peperisse secundo a nuptiis mense, cunas quinas vel senas coemit, ut si forte uxor singulis bimensibus pareret.</div> + +<div class="note"><a name="note6208">6208</a>. Julius Capitol, vita ejus, quum palam Citharaedus uxorem diligeret, minime curiosus fuit.</div> + +<div class="note"><a name="note6209">6209</a>. Disposuit armatos qui ipsum interficerent: hi protenus mandatum exequentes, &c. Ille et rex declarator, et Stratonicem quae fratri nupserat, uxorem ducit: sed postquam audivit fratrem vivere, &c. Attalum comiter accepit, pristinamque uxorem complexus, magno honore apud se habuit.</div> + +<div class="note"><a name="note6210">6210</a>. See John Harrington's notes in 28. book of Ariosto.</div> + +<div class="note"><a name="note6211">6211</a>. Amator. dial.</div> + +<div class="note"><a name="note6212">6212</a>. Plautus scen. ult. Amphit.</div> + +<div class="note"><a name="note6213">6213</a>. Idem.</div> + +<div class="note"><a name="note6214">6214</a>. T. Daniel conjurat. French.</div> + +<div class="note"><a name="note6215">6215</a>. Lib. 4. num. 80.</div> + +<div class="note"><a name="note6216">6216</a>. R. T.</div> + +<div class="note"><a name="note6217">6217</a>. Lib. de heres. Quum de zele culparetur, purgandi se causa permisisse fertur ut ea qui vellet uteretur; quod ejus factum in sectam turpissimam versum est, qua placet usus indifferens foeminamm.</div> + +<div class="note"><a name="note6218">6218</a>. Sleiden, Com.</div> + +<div class="note"><a name="note6219">6219</a>. Alcoran.</div> + +<div class="note"><a name="note6220">6220</a>. Alcoran edit, et Bibliandro.</div> + +<div class="note"><a name="note6221">6221</a>. De mor. gent. lib. 1. cap. 6. Nupturae regi de virginandae exhibentur.</div> + +<div class="note"><a name="note6222">6222</a>. Lumina extinguebantur, nec persons) et aetatis habila reverentia, in quam quisque per tenebras incidit, mulierem cognoscit.</div> + +<div class="note"><a name="note6223">6223</a>. Leander Albertus. Flagitioso ritu cuncti in aedem convenientes post impuram concionem, extinctis luminibus in Venerem ruunt.</div> + +<div class="note"><a name="note6224">6224</a>. Lod. Vertomannus navig. lib. 6. cap. 8. et Marcus Polus lib. 1. cap. 46. Uxores viatoribus prostituunt.</div> + +<div class="note"><a name="note6225">6225</a>. Dithmarus, Bleskenius, ut Agetas Aristoni, pulcherrimam uxorem habens prostituit.</div> + +<div class="note"><a name="note6226">6226</a>. Herodot. in Erato. Mulieres Babyloni caecum hospite permiscentur ob argentum quod post Veneri sacrum. Bohernus, lib. 2.</div> + +<div class="note"><a name="note6227">6227</a>. Navigat. lib. 5. cap. 4. prius thorum non init, quam a digniore sacerdote nova nupta deflorata sit.</div> + +<div class="note"><a name="note6228">6228</a>. Bohemus lib. 2. cap. 3. Ideo nubere nollent ob mulierum intemperantiam, nullam servare viro fidem putabant.</div> + +<div class="note"><a name="note6229">6229</a>. Stephanus praefat. Herod. Alius e lupanari meretricem, Pitho dictam, in uxorem duxit; Ptolomaeus Thaidem nobile scortum duxit et ex ea duos filios suscepit, &c.</div> + +<div class="note"><a name="note6230">6230</a>. Poggius Floreno.</div> + +<div class="note"><a name="note6231">6231</a>. Felix Plater.</div> + +<div class="note"><a name="note6232">6232</a>. Plutarch, Lucian, Salmutz Tit. 2. de porcellanis cum in Panciro 1. de nov. repert. et Plutarchus.</div> + +<div class="note"><a name="note6233">6233</a>. Stephanus e 1. confor. Bonavent. c. 6. vit. Francisci.</div> + +<div class="note"><a name="note6234">6234</a>. Plutarch. vit. ejus.</div> + +<div class="note"><a name="note6235">6235</a>. Vecker. lib. 7. secret.</div> + +<div class="note"><a name="note6236">6236</a>. Citatur a Gellio.</div> + +<div class="note"><a name="note6237">6237</a>. Lib. 1. Til. 4. de instit. reipub. de officio mariti.</div> + +<div class="note"><a name="note6238">6238</a>. Ne cum ea blande nimis agas, ne objurges praesentibus extraneis.</div> + +<div class="note"><a name="note6239">6239</a>. Epist. 70.</div> + +<div class="note"><a name="note6240">6240</a>. Ovid. “How badly steers of different ages are yoked to the plough.”</div> + +<div class="note"><a name="note6241">6241</a>. Alciat. emb. 116.</div> + +<div class="note"><a name="note6242">6242</a>. Deipnosoph. l. 3. cap. 12.</div> + +<div class="note"><a name="note6243">6243</a>. Euripides.</div> + +<div class="note"><a name="note6244">6244</a>. Pontanus hiarum lib. 1. “Maidens shun their embraces; Love, Venus, Hymen, all abhor them.”</div> + +<div class="note"><a name="note6245">6245</a>. Offic. lib. Luxuria cum omni aetati turpis, tum senectuti foedissima.</div> + +<div class="note"><a name="note6246">6246</a>. Ecclus. xxv. 2. “An old man that dotes,” &c.</div> + +<div class="note"><a name="note6247">6247</a>. Hor. lib. 3. ode 26. “He was lately a match for a maid, and contended not ingloriously.”</div> + +<div class="note"><a name="note6248">6248</a>. “Alecto herself holds the torch at such nuptials, and malicious Hymen sadly howls.”</div> + +<div class="note"><a name="note6249">6249</a>. Cap. 5. instit. ad optimum vitam; maxima mortalium pars praecipitanter et inconsiderate nubit, idque ea aetate quae minus apta est, quum senex adolescentulae, sanus morbidae, dives pauperi, &c.</div> + +<div class="note"><a name="note6250">6250</a>. Obsoleto, intempestivo, turpi remedio fatentur se uti; recordatione pristinarum voluptatum se recreant, et adversante natura, pollinctam carnetn et enectam excitant.</div> + +<div class="note"><a name="note6251">6251</a>. Lib. 2. nu. 25.</div> + +<div class="note"><a name="note6252">6252</a>. Qui vero non procreandae prolis, sed explendae; libidinis causa sibi invicem copulantur, non tam conjuges quam fornicarii habentur.</div> + +<div class="note"><a name="note6253">6253</a>. Lex Papia. Sueton. Claud. c. 23.</div> + +<div class="note"><a name="note6254">6254</a>. Pontanus biarum lib. 1. “More salacious than the sparrow in spring, or the snow-white ring-doves.”</div> + +<div class="note"><a name="note6255">6255</a>. Plautus mercator.</div> + +<div class="note"><a name="note6256">6256</a>. Symposio.</div> + +<div class="note"><a name="note6257">6257</a>. Vide Thuani historiam.</div> + +<div class="note"><a name="note6258">6258</a>. Calabect. vet. poetarum.</div> + +<div class="note"><a name="note6259">6259</a>. Martial, lib. 3. 62. Epig.</div> + +<div class="note"><a name="note6260">6260</a>. Lib. 1. Miles.</div> + +<div class="note"><a name="note6261">6261</a>. Ovid. “If you would marry suitably, marry your equal in every respect.”</div> + +<div class="note"><a name="note6262">6262</a>. “Parental virtue is a rich inheritance, as well as that chastity which habitually avoids a second husband.”</div> + +<div class="note"><a name="note6263">6263</a>. Rabelais hist. Pantagruel: l. 3. cap. 33.</div> + +<div class="note"><a name="note6264">6264</a>. Hom. 80. Qui pulchram habet uxorem, nihil pejus habere potest.</div> + +<div class="note"><a name="note6265">6265</a>. Arniseus.</div> + +<div class="note"><a name="note6266">6266</a>. Itinerar. Ital. Coloniae edit. 1620. Nomine trium. Ger. fol. 304. displicuit quod dominae filiabus immutent nomen inditum, in Baptisime, et pro Catharina, Margareta, &c. ne quid desit ad luxuriam, appellant ipsas nominibus Cynthiae, Camaenae, &c.</div> + +<div class="note"><a name="note6267">6267</a>. Leonicus de var. lib. 3. c. 43. Asylus virginum deformium Cassandrae templum. Plutarch.</div> + +<div class="note"><a name="note6268">6268</a>. Polycrat. l. 8. cap. 11.</div> + +<div class="note"><a name="note6269">6269</a>. “If your wife seem deformed, your maid beautiful, still abstain from the latter.”</div> + +<div class="note"><a name="note6270">6270</a>. Marullus. “Not the most fair but the most virtuous pleases me.”</div> + +<div class="note"><a name="note6271">6271</a>. Chaloner lib. 9. de repub. Ang.</div> + +<div class="note"><a name="note6272">6272</a>. Lib. 2. num. 159.</div> + +<div class="note"><a name="note6273">6273</a>. Si genetrix caste, caste quoque filia vivit; si meretrix mater, filia talis erit.</div> + +<div class="note"><a name="note6274">6274</a>. Juven. Sat. 6.</div> + +<div class="note"><a name="note6275">6275</a>. Camerarius cent. 2. cap. 54. oper. subcis.</div> + +<div class="note"><a name="note6276">6276</a>. Ser. 72. Quod amicus quidam uxorem habens mihi dixit, dicam vobis. In cubili cavendae adulationes vesperi, mane clamores.</div> + +<div class="note"><a name="note6277">6277</a>. Lib. 4. tit. 4. de institut. Reipub. cap. de officio mariti et uxoris.</div> + +<div class="note"><a name="note6278">6278</a>. Lib. 4. syl. nup. num. 81. Non curant de uxoribus, nec volunt iis subvenire de victu, vestitu, &c.</div> + +<div class="note"><a name="note6279">6279</a>. In Clio. Speciem uxoris supra modum extollens, fecit ut illam nudam coram aspiceret.</div> + +<div class="note"><a name="note6280">6280</a>. Juven. Sat. 6. “He cannot kiss his wife for paint.”</div> + +<div class="note"><a name="note6281">6281</a>. Orat, contra ebr.</div> + +<div class="note"><a name="note6282">6282</a>. “That a matron should not be seen in public without her husband as her spokesman.”</div> + +<div class="note"><a name="note6283">6283</a>. “Helpless deer, what are we but a prey?”</div> + +<div class="note"><a name="note6284">6284</a>. Ad baptismum, matrimonium et tumultum.</div> + +<div class="note"><a name="note6285">6285</a>. Non vociferatur illa si maritus obganniat.</div> + +<div class="note"><a name="note6286">6286</a>. Fraudem aperiens ostendit ei non aquam sed silentium iracundiae moderari.</div> + +<div class="note"><a name="note6287">6287</a>. Horol. princi. lib. 2. cap. 8. Diligenter cavendum foeminis illustribus ne frequenter exeant.</div> + +<div class="note"><a name="note6288">6288</a>. Chaloner. “One who delights in the labour of the distaff, and beguiles the hours of labour with a song: her duties assume an air of virtuous beauty when she is busied at the wheel and the spindle with her maids.”</div> + +<div class="note"><a name="note6289">6289</a>. Menander. “Whoever guards his wife with bolts and bars will repent his narrow policy.”</div> + +<div class="note"><a name="note6290">6290</a>. Lib. 5. num. 11.</div> + +<div class="note"><a name="note6291">6291</a>. Ctesias in Persicis finxit vulvae morbum esse nec curari posse nisi cum viro concumberet, hac arte voti compos, &c.</div> + +<div class="note"><a name="note6292">6292</a>. Exsolvit vinculis solutumque demisit, at ille inhumanus stupravit conjugem.</div> + +<div class="note"><a name="note6293">6293</a>. Plutarch. vita ejus.</div> + +<div class="note"><a name="note6294">6294</a>. Rosinus lib. 2. 19. Valerius lib. 2. cap. 1.</div> + +<div class="note"><a name="note6295">6295</a>. Alexander ab Alexandro l. 4. cap. 8. gen. dier.</div> + +<div class="note"><a name="note6296">6296</a>. Fr. Rueus de gemmis l. 2. cap. 8. et 15.</div> + +<div class="note"><a name="note6297">6297</a>. Strozzius Cicogna lib. 2. cap. 15. spiritet in can. habent ibidem uxores quot volunt cum oculis clarissimis, quos nunquam in aliquem praeter maritum fixuri sunt, &c. Bredenbacchius, Idem et Bohemus, &c.</div> + +<div class="note"><a name="note6298">6298</a>. Uxor caeca ducat maritum surdum, &c.</div> + +<div class="note"><a name="note6299">6299</a>. See Valent. Nabod. differ. com. in Alcabitium, ubi plura.</div> + +<div class="note"><a name="note6300">6300</a>. Cap. 46. Apol. quod mulieres sine concupiscentia aspicere non posset, &c.</div> + +<div class="note"><a name="note6301">6301</a>. “Ye gods avert such a pestilence from the world.”</div> + +<div class="note"><a name="note6302">6302</a>. Called religious because it is still conversant about religion and such divine objects.</div> + +<div class="note"><a name="note6303">6303</a>. Grotius. “Proceed, ye muses, nor desert me in the middle of my journey, where no footsteps lead me, no wheeltracks indicate the transit of former chariots.”</div> + +<div class="note"><a name="note6304">6304</a>. Lib. 1. cap. 16. nonnulli opinionibus addicti sunt, et futura se praedicere arbitrantur.</div> + +<div class="note"><a name="note6305">6305</a>. Aliis videtur quod sunt prophetae et inspirati a Spiritu sancto, et incipiunt prophetare, et multa futura praedicunt.</div> + +<div class="note"><a name="note6306">6306</a>. Cap. 6. de Melanch.</div> + +<div class="note"><a name="note6307">6307</a>. Cap. 5, Tractat. multi ob timorem Dei sunt melancholici, et timorem gehennae. They are still troubled for their sins.</div> + +<div class="note"><a name="note6308">6308</a>. Plater c. 13.</div> + +<div class="note"><a name="note6309">6309</a>. Melancholia Erotica vel quae cum amore est, duplex est: prima quae ab aliis forsan non meretur nomen melancholiae, est affectio eorum quae pro objecto proponunt Deum et ideo nihil aliud curant aut cogitant quam Deum, jejunia, vigilias: altera ob mulieres.</div> + +<div class="note"><a name="note6310">6310</a>. Alia reperitur furoris species a prima vel a secunda, deorum rogantium, vel afflatu numinum furor hic venit.</div> + +<div class="note"><a name="note6311">6311</a>. Qui in Delphis futura praedicunt vates, et in Dodona sacerdotes furentes quidem multa jocunda Graecis deferunt, sani vero exigua am nulla.</div> + +<div class="note"><a name="note6312">6312</a>. Deus bonus, Justus, pulcher, juxta Platonem.</div> + +<div class="note"><a name="note6313">6313</a>. Miror et stupeo cum coelum aspicio et pulchritudinem siderum, angelorum, &c. et quis digne laudet quod an nobis viget, corpus tam pulchrum, frontem pulchram, nares, genas, oculos, in ellectum, omnia pulchra; si sic in creaturis laboramus; quid in ipso deo?</div> + +<div class="note"><a name="note6314">6314</a>. Drexelius Nicet. lib. 2. cap. 11.</div> + +<div class="note"><a name="note6315">6315</a>. Fulgor divinae majestatis. Aug.</div> + +<div class="note"><a name="note6316">6316</a>. In Psal. lxiv. misit ad nos Epistolas et totam scripturam, quibus nobis faceret amandi desiderium.</div> + +<div class="note"><a name="note6317">6317</a>. Epist. 48. l. 4. quid est tota scriptura nisi Epistola omnipotentis Dei ad creaturum suam?</div> + +<div class="note"><a name="note6318">6318</a>. Cap. vi. 8.</div> + +<div class="note"><a name="note6319">6319</a>. Cap. xxvii. 11.</div> + +<div class="note"><a name="note6320">6320</a>. In Psal. lxxxv. omnes pulchritudines terrenas auri, argenti, nemorum et camporum pulchritudinem Solis et Lunae, stellarum, omnia pulchra superans.</div> + +<div class="note"><a name="note6321">6321</a>. Immortalis haec visio immortalis amor, indefessus amor et visio.</div> + +<div class="note"><a name="note6322">6322</a>. Osorius; ubicunque visio et pulchritudo divini aspectus, ibi voluptas ex eodem fonte omnisque beatitudo, nec ab ejus aspectu voluptas, nec ab illa voluptate aspectus separari potest.</div> + +<div class="note"><a name="note6323">6323</a>. Leon Haebreus. Dubitatur an humana felicitas Deo cognoscendo an amando terminetur.</div> + +<div class="note"><a name="note6324">6324</a>. Lib. de anima. Ad hoc objectum amandum et fruendum nati sumus; et hunc expetisset, unicum hunc amasset humana, voluntas, ut summum bonum, et caeteras res omnes eo ordine.</div> + +<div class="note"><a name="note6325">6325</a>. 9. de Repub.</div> + +<div class="note"><a name="note6326">6326</a>. Hom. 9. in epist. Johannis cap. 2. Multos conjugium decepit, res alioqui salutaris et necessaria, eo quod caeco ejus amore decepti, divini amoris et gloriae studium in universum abjecerunt; plurimos cibus et potus perdit.</div> + +<div class="note"><a name="note6327">6327</a>. In mundo splendor opum gloriae majestas, amicitiarum praesidia, verborum blanditiae, voluptatum omnis generis illecebrae, victoriae, triumphi, et infinita alia ab amore dei nos abstrahunt, &c.</div> + +<div class="note"><a name="note6328">6328</a>. In Psal. xxxii. Dei amicus esse non potest qui mundi studiis delectatur; ut hanc, formam videas munda cor, serena cor, &c.</div> + +<div class="note"><a name="note6329">6329</a>. Contemplationis pluma nos sublevat, atque inde erigimur intentione cordis, dulcedine contemplationis distinct. 6. de 7. Itineribus.</div> + +<div class="note"><a name="note6330">6330</a>. Lib. de victimis: amans Deum, sublimia petit, sumptis alis et in coelum recte volat, relicta terra, cupidus aberrandi cum sole, luna, stellarumque sacra militia, ipso Deo duce.</div> + +<div class="note"><a name="note6331">6331</a>. In com. Plat. cap. 7. ut Solem videas oculis, fieri debes Solaris: ut divinam aspicias pulchritudinem, demitte materiam, demitte sensum, et Deum qualis sit videbis.</div> + +<div class="note"><a name="note6332">6332</a>. Avare, quid inhias his, &c. pulchrior est qui te ambit ipsum visurus, ipsum habiturus.</div> + +<div class="note"><a name="note6333">6333</a>. Prov. viii.</div> + +<div class="note"><a name="note6334">6334</a>. Cap. 18. Rom. Amorem hunc divinum totis viribus amplexamini; Deum vobis omni officiorum genere propitium facite.</div> + +<div class="note"><a name="note6335">6335</a>. Cap. 7. de pulchritudine regna et imperia totius terras et maris et coeli oportet abjicere si ad ipsum conversus veils inseri.</div> + +<div class="note"><a name="note6336">6336</a>. Habitus a Deo infusus, per quem inclinatur homo ad diligendum Deum super omnia.</div> + +<div class="note"><a name="note6337">6337</a>. Dial. 1. Omnia. convertit amor in ipsius pulchri naturam.</div> + +<div class="note"><a name="note6338">6338</a>. Stromatum lib. 2.</div> + +<div class="note"><a name="note6339">6339</a>. Greenham.</div> + +<div class="note"><a name="note6340">6340</a>. De primo praecepto.</div> + +<div class="note"><a name="note6341">6341</a>. De relig. l. 2. Thes. 1.</div> + +<div class="note"><a name="note6342">6342</a>. 2 De nat. deorum.</div> + +<div class="note"><a name="note6343">6343</a>. Hist. Belgic. lib. 8.</div> + +<div class="note"><a name="note6344">6344</a>. Superstitio error insanus est epist. 223.</div> + +<div class="note"><a name="note6345">6345</a>. Nam qui superstitione imbutus est, quietus esse nunquam potest.</div> + +<div class="note"><a name="note6346">6346</a>. Greg.</div> + +<div class="note"><a name="note6347">6347</a>. Polit. lib. 1. cap. 13.</div> + +<div class="note"><a name="note6348">6348</a>. Hor.</div> + +<div class="note"><a name="note6349">6349</a>. Epist, Phalar.</div> + +<div class="note"><a name="note6350">6350</a>. In Psal. iii.</div> + +<div class="note"><a name="note6351">6351</a>. Lib. 9. cap. 6.</div> + +<div class="note"><a name="note6352">6352</a>. Lib. 3.</div> + +<div class="note"><a name="note6353">6353</a>. Lib. 6. descrip. Graec. nulla est via qua non innumeris idolis est referta. Tantum tunc temporis in miserrimos mortales potentiae et crudelis Tyrannidis Satan exercuit.</div> + +<div class="note"><a name="note6354">6354</a>. “The devil divides the empire with Jupiter.”</div> + +<div class="note"><a name="note6355">6355</a>. Alex. ab. Alex. lib. 6. cap. 26.</div> + +<div class="note"><a name="note6356">6356</a>. Purchas Pilgrim. lib. 1. c. 3.</div> + +<div class="note"><a name="note6357">6357</a>. Lib. 3.</div> + +<div class="note"><a name="note6358">6358</a>. 2 Part. sect. 3. lib. 1. cap. et deinceps.</div> + +<div class="note"><a name="note6359">6359</a>. Titelmannus. Maginus. Bredenbachius. Fr. Aluaresius Itin. de Abyssinis Herbis solum vescuntur votarii, aquis mento tenus dormiunt, &c.</div> + +<div class="note"><a name="note6360">6360</a>. Bredenbactoius Jod. a Meggen.</div> + +<div class="note"><a name="note6361">6361</a>. See Passevinus Herbastein, Magin. D. Fletcher, Jovius, Hacluit. Purchas, &c. of their errors.</div> + +<div class="note"><a name="note6362">6362</a>. Deplorat. Gentis Lapp.</div> + +<div class="note"><a name="note6363">6363</a>. Gens superstitioni obnoxia, religionibus adversa.</div> + +<div class="note"><a name="note6364">6364</a>. Boissardus de Magia. Intra septimum aut nonum a baptismo diem moriuntur. Hinc fit, &c.</div> + +<div class="note"><a name="note6365">6365</a>. Cap. de Incolis terrae sanctae.</div> + +<div class="note"><a name="note6366">6366</a>. Plato in Crit. Daemones custodes sunt hominum et eorum domini, ut nos animalium; nec hominibus, sed et regionibus imperant, vaticiniis, auguriis, nos regunt. Idem fere Max. Tyrius ser. 1. et 26. 27. medios vult daemones inter Deos et homines deorum ministros, praesides hominum, a coelo ad homines descendentes.</div> + +<div class="note"><a name="note6367">6367</a>. Depraeparat. Evangel.</div> + +<div class="note"><a name="note6368">6368</a>. Vel in abusum Dei vel in aemulationem. Dandinus com. in lib. 2. Arist. de An. Text. 29.</div> + +<div class="note"><a name="note6369">6369</a>. Daemones consulunt, et familiares habent daemones plerique sacerdotes. Riccius lib. 1. cap. 10. expedit Sinar.</div> + +<div class="note"><a name="note6370">6370</a>. Vitam turbant, somnos inquietant, irrepentes etiam in corpora merites terrent, valetudinem frangunt, morbos lacessant, ut ad cultum sui cogant, nec aliud his studium, quam ut a vera religione, ad superstitionem vertant: cum sint ipsi poenales, quaerunt sibi adpoenas comites, ut habeant erroris participes.</div> + +<div class="note"><a name="note6371">6371</a>. Lib. 4. praeparat. Evangel, c. Tantamque victoriam amentia hominum consequuti sunt, ut si colligere in unum velis, universum orbem istis scelestibus spiritibus subjectum fuisse invenies: Usque ad Salvaloris adventum hominum caede perniciosissimos daemones placabant, &c.</div> + +<div class="note"><a name="note6372">6372</a>. Plato.</div> + +<div class="note"><a name="note6373">6373</a>. Strozzius Cicogna omnif. mag. lib. 3. cap. 7. Ezek. viii. 4.; Reg. 11. 4.; Reg. 3. et 17. 14; Jer. xlix.; Num. xi. 3.; Reg. 13.</div> + +<div class="note"><a name="note6374">6374</a>. Lib. 4. cap. 8. praepar.</div> + +<div class="note"><a name="note6375">6375</a>. Bapt. Mant. 4. Fast, de Sancto Georgio. “O great master of war, whom our youths worship as if he were Mars self.”</div> + +<div class="note"><a name="note6376">6376</a>. Part. 1. cap. 1. et lib. 2. cap. 9.</div> + +<div class="note"><a name="note6377">6377</a>. Polyd. Virg. lib. 1. de prodig.</div> + +<div class="note"><a name="note6378">6378</a>. Hor. l. 3. od. 6.</div> + +<div class="note"><a name="note6379">6379</a>. Lib. 3. hist.</div> + +<div class="note"><a name="note6380">6380</a>. Orata lege me dicastis mulieres Dion. Halicarn.</div> + +<div class="note"><a name="note6381">6381</a>. Tully de nat. deorum lib. 2. Aequa Venus Teucris Pallas iniqua fuit.</div> + +<div class="note"><a name="note6382">6382</a>. Jo. Molanus lib. 3. cap. 59.</div> + +<div class="note"><a name="note6383">6383</a>. Pet. Oliver. de Johanne primo Portugalliae Rege strenue pugnans, et diversae partis ictus clypeo excipiens.</div> + +<div class="note"><a name="note6384">6384</a>. L. 14. Loculos sponte aperuisse et pro iis pugnasse.</div> + +<div class="note"><a name="note6385">6385</a>. Religion, as they hold, is policy, invented alone to keep men in awe.</div> + +<div class="note"><a name="note6386">6386</a>. Annal.</div> + +<div class="note"><a name="note6387">6387</a>. Omnes religione moventur. 5. in Verrem.</div> + +<div class="note"><a name="note6388">6388</a>. Zeleuchus, praefat. legis qui urbem aut regionem inhabitant, persuasos esse oportet esse Deos.</div> + +<div class="note"><a name="note6389">6389</a>. 10. de legibus. Religio neglecta maximam pestem in civitatem infert, omnium scelerum fenestram aperit.</div> + +<div class="note"><a name="note6390">6390</a>. Cardarius Com. in Ptolomeum quadripart.</div> + +<div class="note"><a name="note6391">6391</a>. Lipsius l. 1. c. 3.</div> + +<div class="note"><a name="note6392">6392</a>. Homo sine religione, sicut equus sine fraeno.</div> + +<div class="note"><a name="note6393">6393</a>. Vaninus dial. 52. de oraculis.</div> + +<div class="note"><a name="note6394">6394</a>. “If a religion be false, only let it be supposed to be true, and it will tame mental ferocity, restrain lusts, and make loyal subjects.”</div> + +<div class="note"><a name="note6395">6395</a>. Lib. 10. Ideo Lycurgus, &c. non quod ipse superstitiosus, sed quod videret mortales paradoxa facilius amplecti, nec res graves audere sine periculo deorum.</div> + +<div class="note"><a name="note6396">6396</a>. Cleonardus epist. 1. Novas leges suas ad Angelum Gabrielem referebat, pro monitore mentiebatur omnia se gerere.</div> + +<div class="note"><a name="note6397">6397</a>. Lib. 16. belli Gallici. Ut metu mortis neglecto, ad virtutem incitarent.</div> + +<div class="note"><a name="note6398">6398</a>. De his lege Luciatium de luctu tom. 1. Homer. Odyss. 11. Virg. Aen. 6.</div> + +<div class="note"><a name="note6399">6399</a>. Baratheo sulfure et flamma stagnante sternum demergebantur.</div> + +<div class="note"><a name="note6400">6400</a>. Et 3. de repub. omnis institutio adolescentum eo referenda ut de deo bene sentiant ob commune bonum.</div> + +<div class="note"><a name="note6401">6401</a>. Boterus.</div> + +<div class="note"><a name="note6402">6402</a>. Citra aquam, viridarium plantavit maximum et pulcherrimum, floribus odoriferis et suavibus plenum, &c.</div> + +<div class="note"><a name="note6403">6403</a>. Potum quendam dedit quo inescatus, et gravi sopore oppressus, in viridarium interim ducebatur, &c.</div> + +<div class="note"><a name="note6404">6404</a>. Atque iterum memoratum potum bibendum exhibuit, et sic extra Paradisum reduxit, ut cum evigilaret, sopore soluto, &c.</div> + +<div class="note"><a name="note6405">6405</a>. Lib. 1. de orb. Concord. cap. 7.</div> + +<div class="note"><a name="note6406">6406</a>. Lib. 4.</div> + +<div class="note"><a name="note6407">6407</a>. Lib. 4.</div> + +<div class="note"><a name="note6408">6408</a>. Exerc. 228.</div> + +<div class="note"><a name="note6409">6409</a>. S. Ed. Sands.</div> + +<div class="note"><a name="note6410">6410</a>. In consult. de princ. inter provinc. Europ.</div> + +<div class="note"><a name="note6411">6411</a>. Lucian. “By themselves sustain the brunt of every battle.”</div> + +<div class="note"><a name="note6412">6412</a>. S. Ed. Sands in his Relation.</div> + +<div class="note"><a name="note6413">6413</a>. Seneca.</div> + +<div class="note"><a name="note6414">6414</a>. Vice cotis, acutum Reddere quae ferrum valet, exors ipsa secandi.</div> + +<div class="note"><a name="note6415">6415</a>. De civ. Dei lib. 4. cap. 31.</div> + +<div class="note"><a name="note6416">6416</a>. Seeking their own, saith Paul, not Christ's.</div> + +<div class="note"><a name="note6417">6417</a>. He hath the Duchy of Spoleto in Italy, the Marquisate of Ancona, beside Rome, and the territories adjacent, Bologna, Ferrara, &c. Avignon in France, &c.</div> + +<div class="note"><a name="note6418">6418</a>. Estote fratres mei, et principes hujus mundi.</div> + +<div class="note"><a name="note6419">6419</a>. The Laity suspect their greatness, witness those statutes of mortmain.</div> + +<div class="note"><a name="note6420">6420</a>. Lib. 8. de Academ.</div> + +<div class="note"><a name="note6421">6421</a>. Praefat. lib. de paradox. Jesuit-Rom. provincia habet Col. 36. Neapol. 23. Veneta 13. Lucit. 15. India, orient. 17. Brazil. 20, &c.</div> + +<div class="note"><a name="note6422">6422</a>. In his Chronic. vit. Hen. 8.</div> + +<div class="note"><a name="note6423">6423</a>. 15. cap. of his funeral monuments.</div> + +<div class="note"><a name="note6424">6424</a>. Pausanias in Laconicis lib. 3. Idem de Achaicas lib. 7. cujus summae opes, et valde inclyta fama.</div> + +<div class="note"><a name="note6425">6425</a>. Exercit. Eth. Colleg. 3. disp. 3.</div> + +<div class="note"><a name="note6426">6426</a>. Act. xix. 28.</div> + +<div class="note"><a name="note6427">6427</a>. Pontifex Romanus prorsus inermis regibus terrae jura dat, ad regna evehit ad pacem cogit, et peccantes castigat, &c. quod imperatores Romani 40. legionibus armati non effecerunt.</div> + +<div class="note"><a name="note6428">6428</a>. Mirum quanta passus sit H. 2. quomodo se submisit, ea se facturum pollicitus, quorum hodie ne privatus quidem partem faceret.</div> + +<div class="note"><a name="note6429">6429</a>. Sigonius 9. hist. Ital.</div> + +<div class="note"><a name="note6430">6430</a>. Curio lib. 4. Fox Martyrol.</div> + +<div class="note"><a name="note6431">6431</a>. Hierocles contends Apollonius to have been as great a prophet as Christ, whom Eusebius confutes.</div> + +<div class="note"><a name="note6432">6432</a>. Munster Cosmog. l. 3. c. 37. Artifices ex officinis, arator e stiva, foeminae e colo, &c. quasi numine quodam rapti, nesciis parentibus et dominis recta adeunt, &c. Combustus demum ab Herbipolensi Episcopo; haeresis evanuit.</div> + +<div class="note"><a name="note6433">6433</a>. Nulla non provincia haeresibus, Atheismis, &c, plena. Nullus orbis angulus ab hisce belluis immunis.</div> + +<div class="note"><a name="note6434">6434</a>. Lib. 1. de nat. Deorum. “He gave to man an upward gaze, commanding him to fix his eyes on heaven.”</div> + +<div class="note"><a name="note6435">6435</a>. Zanchius.</div> + +<div class="note"><a name="note6436">6436</a>. Virg. 6. Aen.</div> + +<div class="note"><a name="note6437">6437</a>. Superstitio ex ignorantia divinitatis emersit, ex vitiosa aemulatione et daemonis illecebris, inconstans, timens, fluctuans, et cui se addicat nesciens, quem imploret, cui se committat, a daemone facile decepta. Lemnius, lib. 3. c. 8.</div> + +<div class="note"><a name="note6438">6438</a>. Seneca.</div> + +<div class="note"><a name="note6439">6439</a>. Vide Baronium 3 Annalium ad annum 324. vit. Constantin.</div> + +<div class="note"><a name="note6440">6440</a>. De rerum varietate, l. 3. c. 38. Parum vero distat sapientia virorum a puerili, multo minus senum et mulierum, cum metu et superstitione et aliena stultitia et improbitate simplices agitantur.</div> + +<div class="note"><a name="note6441">6441</a>. In all superstition wise men follow fools. Bacon's Essays.</div> + +<div class="note"><a name="note6442">6442</a>. Peregrin, Hieros. ca. 5. totum scriptum confusum sine ordine vel colore, absque sensu et ratione ad rusticissimos, idem dedit, rudissimos, et prorsus agrestes, qui nullius erant discretionis, ut dijudicare possent.</div> + +<div class="note"><a name="note6443">6443</a>. Lib. 1. cap. 9. Valent. haeres. 9.</div> + +<div class="note"><a name="note6444">6444</a>. Meteranus li. 8. hist. Belg.</div> + +<div class="note"><a name="note6445">6445</a>. Si doctores suum fecissent officium, et plebem fidei commissam recte instituissent de doctrirnae christianae, capitib. nec sacris scripturis interdixissent, de multis proculdubio recte sensissent.</div> + +<div class="note"><a name="note6446">6446</a>. Curtius li. 4.</div> + +<div class="note"><a name="note6447">6447</a>. See more in Kemnisius' Examen Concil. Trident. de Purgatorio.</div> + +<div class="note"><a name="note6448">6448</a>. Part 1. c. 16, part 3. cap. 18. et 14.</div> + +<div class="note"><a name="note6449">6449</a>. Austin.</div> + +<div class="note"><a name="note6450">6450</a>. Curtius, lib. 8.</div> + +<div class="note"><a name="note6451">6451</a>. Lampridius vitae ejus. Virgines vestales, et sacrum ignem Romae extinxit, et omnes ubique per orbem terrae religiones, unum hoc studens ut solus deus coleretur.</div> + +<div class="note"><a name="note6452">6452</a>. Flagellatorum secta. Munster. lib. 3. Cosmog. cap. 19.</div> + +<div class="note"><a name="note6453">6453</a>. Votum coelibatus, monachatus.</div> + +<div class="note"><a name="note6454">6454</a>. Mater sanitatis, clavis coelorum, ala animae quae leves pennas producat, ut in sublime ferat; currus spiritus sancti, vexilium fidei, porta paradisi, vita angelorum, &c.</div> + +<div class="note"><a name="note6455">6455</a>. Castigo corpus meum.</div> + +<div class="note"><a name="note6456">6456</a>. Mor. necom.</div> + +<div class="note"><a name="note6457">6457</a>. Lib. 8. cap. 10. de rerum varietate: admiratione digna sunt quae per jejunium hoc modo contingunt: somnia, superstitio, contemptus tormentorum, mortis desiderium obstinata opinio, insania: jejunium naturaliter preparat ad haec omnia.</div> + +<div class="note"><a name="note6458">6458</a>. Epist. i. 3. Ita attenuatus fuit jejunio et vigiliis, in tantum exeso corpora ut ossibus vix haerebat, undo nocte infantum vagitus, balatus pecorum, mugitus boum, voces et ludibria daemonum, &c.</div> + +<div class="note"><a name="note6459">6459</a>. Lib. de abstinentia, Sobrietas et continentia mentem deo conjungunt.</div> + +<div class="note"><a name="note6460">6460</a>. Extasis nihil est aliud quam gustus futurae beatitudinis. Erasmus epist. ad Dorpium in qua toti absorbemur in Deum.</div> + +<div class="note"><a name="note6461">6461</a>. Si religiosum nimis jejunia videris observantem, audaciter melancholicum pronunciabis. Tract. 5. cap. 5.</div> + +<div class="note"><a name="note6462">6462</a>. Solitudo ipsa, mens aegra laboribus anxiis et jejuniis, tum temperatura cibis mutata agrestibus, et humor melancholicus Heremitis illusionum causa sunt.</div> + +<div class="note"><a name="note6463">6463</a>. Solitudo est causa apparitionum; nulli visionibus et hinc delirio magis obnoxii sunt quam qui collegis et eremo vivunt monachi: tales plerumque melancholici ob victum, solitudinem.</div> + +<div class="note"><a name="note6464">6464</a>. Monachi sese putant prophetare ex Deo, et qui solitariam agunt vitam, quum sit instinctu daemonum; et sic falluntur fatidicae; a malo genio habent, quas putant a Deo, et sic enthusiastae.</div> + +<div class="note"><a name="note6465">6465</a>. Sibylla, Pythii, et prophetae qui divinare solent, omnes fanatici sunt melancholici.</div> + +<div class="note"><a name="note6466">6466</a>. Exercit. c. 1.</div> + +<div class="note"><a name="note6467">6467</a>. De divinatione et magicis praestigiis.</div> + +<div class="note"><a name="note6468">6468</a>. Idem.</div> + +<div class="note"><a name="note6469">6469</a>. Post. 15 dierum preces et jejunia, mirabiles videbat visiones.</div> + +<div class="note"><a name="note6470">6470</a>. Fol. 84. vita Stephani, et fol. 177. post trium mensium inediam et languorem per 9 dies nihil comedens aut bibens.</div> + +<div class="note"><a name="note6471">6471</a>. After contemplation in an ecstasy; so Hierom was whipped for reading Tully; see millions of examples in our annals.</div> + +<div class="note"><a name="note6472">6472</a>. Bede, Gregory, Jacobus de Voragine, Lippomanus, Hieronymus, John Major de vitiis patrum, &c.</div> + +<div class="note"><a name="note6473">6473</a>. Fol. 199. post abstinentiae curas miras illusiones daemonum audivit.</div> + +<div class="note"><a name="note6474">6474</a>. Fol. 155. post seriam meditationem in vigila dici dominicae visionem habuit de purgatorio.</div> + +<div class="note"><a name="note6475">6475</a>. Ubi multos dies manent jejuni consilio sacerdotum auxilia invocantes.</div> + +<div class="note"><a name="note6476">6476</a>. In Necromant. Et cibus quidem glandes erant, potus aqua, lectus sub divo, &c.</div> + +<div class="note"><a name="note6477">6477</a>. John Everardus Britanno. Romanus lib. edit. 1611 describes all the manner of it.</div> + +<div class="note"><a name="note6478">6478</a>. Varius mappa componere risum vix poterat.</div> + +<div class="note"><a name="note6479">6479</a>. Pleno ridet Catphurnius ore. Hor.</div> + +<div class="note"><a name="note6480">6480</a>. Alanus de Insulis.</div> + +<div class="note"><a name="note6481">6481</a>. Cicero 1. de finibus.</div> + +<div class="note"><a name="note6482">6482</a>. In Micah comment.</div> + +<div class="note"><a name="note6483">6483</a>. Gall. hist. lib. 1.</div> + +<div class="note"><a name="note6484">6484</a>. Lactantius.</div> + +<div class="note"><a name="note6485">6485</a>. Juv. Sat. 15.</div> + +<div class="note"><a name="note6486">6486</a>. Comment in Micah. Ferre non possunt ut illorum Messias communis servator sit, nostrum gaudium, &c. Messias vel decem decies crucifixuri essent, ipsumque Deum si id fieri posset, una cum angelis et creaturis omnibus, nec absterretur ab hoc facto et si mille interna subeunda forent.</div> + +<div class="note"><a name="note6487">6487</a>. Lucret.</div> + +<div class="note"><a name="note6488">6488</a>. Lucan.</div> + +<div class="note"><a name="note6489">6489</a>. Ad Galat. comment. Nomen odiosius meum quam ullus homicida aut fur.</div> + +<div class="note"><a name="note6490">6490</a>. In comment. Micah. Adeo incomprehensibilis et aspera eorum superbia, &c.</div> + +<div class="note"><a name="note6491">6491</a>. Synagog. Judaeorum, ca. 1. Inter eorum intelligentissimos Rabbinos nil praeter ignorantiam et insipientiam grandem invenies, horrendam indurationem, et obsti nationem, &c.</div> + +<div class="note"><a name="note6492">6492</a>. Great is Diana of the Ephesians, Act. xv.</div> + +<div class="note"><a name="note6493">6493</a>. Malunt cum illis insanire, quam cum aliis bene sentire.</div> + +<div class="note"><a name="note6494">6494</a>. Acosta, l. 5.</div> + +<div class="note"><a name="note6495">6495</a>. O Aegypte, religionis tuae solae supersunt fabulae eaeque incredibiles posteris tuis.</div> + +<div class="note"><a name="note6496">6496</a>. Meditat. 19. de coena domin.</div> + +<div class="note"><a name="note6497">6497</a>. Lib. 1. de trin. cap. 2. si decepti sumus, &c.</div> + +<div class="note"><a name="note6498">6498</a>. Vide Samsatis Isphocanis objectiones in monachum Milesium.</div> + +<div class="note"><a name="note6499">6499</a>. Lege Hossman. Mus exenteratus.</div> + +<div class="note"><a name="note6500">6500</a>. As true as Homer's Iliad, Ovid's Metamorphoses, Aesop's Fables.</div> + +<div class="note"><a name="note6501">6501</a>. Dial. 52. de oraculis.</div> + +<div class="note"><a name="note6502">6502</a>. O sanctas gentes quibus haec nascuntur in horto Numina! Juven. Sat. 15.</div> + +<div class="note"><a name="note6503">6503</a>. Prudentius. “Having proceeded to deify leeks and onions, you, oh Egypt, worship such gods.”</div> + +<div class="note"><a name="note6504">6504</a>. Praefat. ver. hist.</div> + +<div class="note"><a name="note6505">6505</a>. Tiguri. fol. 1494.</div> + +<div class="note"><a name="note6506">6506</a>. Rosin, antiq. Rom. l. 2. c. 1. et deinceps.</div> + +<div class="note"><a name="note6507">6507</a>. Lib. de divinatione et magicis praestigiis in Mopso.</div> + +<div class="note"><a name="note6508">6508</a>. Cosmo Paccio Interpret. nihil ab aeris caligine aut figurarum varietate impeditus meram pulchritudinem meruit, exultans et misericordia motus, cognatos amicos qui adhuc morantur in terra tuetur, errantibus succurrit, &c. Deus hoc jussit ut essent genii dii tutelares hominibus, bonos juvantes, males punientes, &c.</div> + +<div class="note"><a name="note6509">6509</a>. Sacrorum gent. descript. non bene meritos solum, sed et tyrannos pro diis colunt, qui genus humanum horrendum in modum portentosa immanitate divexarunt, &c. foedas meretrices, &c.</div> + +<div class="note"><a name="note6510">6510</a>. Cap. 22. de ver. rel. Deos finxerunt eorum poetae, ut infiantium puppas.</div> + +<div class="note"><a name="note6511">6511</a>. Proem, lib. Contra, philos.</div> + +<div class="note"><a name="note6512">6512</a>. Livius, lib. 1. Deus vobis in posterum propitius, Quirites.</div> + +<div class="note"><a name="note6513">6513</a>. Anth. Verdure Imag. deorum.</div> + +<div class="note"><a name="note6514">6514</a>. Mulieris candido splendentes ainicimine varioque laetentes gestimine, verno florentes conamine, solum sternentes. &c. Apuleius, lib. 11. de Asino aureo.</div> + +<div class="note"><a name="note6515">6515</a>. Magna religione quaeritur quae possit adultoria plura numerare Minut.</div> + +<div class="note"><a name="note6516">6516</a>. Lib. de sacrificiis, Fumo inhiantes. et muscarum in morem sanguinem exugentes circum aras effusum.</div> + +<div class="note"><a name="note6517">6517</a>. Imagines Deorum lib. sic. inscript.</div> + +<div class="note"><a name="note6518">6518</a>. De ver. relig. cap. 22. Indigni qui terram calcent, &c.</div> + +<div class="note"><a name="note6519">6519</a>. Octaviano.</div> + +<div class="note"><a name="note6520">6520</a>. Jupiter Tragoedus, de sacrificiis, et passim alias.</div> + +<div class="note"><a name="note6521">6521</a>. 666 several kinds of sacrifices in Egypt Major reckons up, tom. 2. coll. of which read more in cap. 1. of Laurentius Pignorius his Egypt characters, a cause of which Sanubiua gives subcis. lib. 3. cap. 1.</div> + +<div class="note"><a name="note6522">6522</a>. Herod. Clio. Immolavit lecta pecora ter mille Delphis, una cum lectis phialis tribus.</div> + +<div class="note"><a name="note6523">6523</a>. Superstitiosus Julianus innumeras sine parsirnonia pecudes mactavit. Amianus 25. Boves albi. M. Caesari salutem, si tu viceris perimus; lib. 3. Romara observantissimi sunt ceremoniarum, bello praesertim.</div> + +<div class="note"><a name="note6524">6524</a>. De sacrificiis: nuculam pro bona valetudine, boves quatuor pro divitiis, centum tauros pro sospite a Trojae reditu, &c.</div> + +<div class="note"><a name="note6525">6525</a>. De sacris Gentil. et sacrific. Tyg. 1596.</div> + +<div class="note"><a name="note6526">6526</a>. Enimvero si quis recenseret quae stulti mortales in festis, sacrificiis, diis adorandis, &c. quae vota faciant, quid de iis statuant, &c. haud scio an risurus, &c.</div> + +<div class="note"><a name="note6527">6527</a>. Max. Tyrius ser. 1. Croesus regum omnium stultissimus de lebete consulit, alius de numero arenarum, dimensione maris, &c.</div> + +<div class="note"><a name="note6528">6528</a>. Lib. 4.</div> + +<div class="note"><a name="note6529">6529</a>. Perigr. Hierosol.</div> + +<div class="note"><a name="note6530">6530</a>. Solinus.</div> + +<div class="note"><a name="note6531">6531</a>. Herodotus.</div> + +<div class="note"><a name="note6532">6532</a>. Boterus polit. lib. 2. cap. 16.</div> + +<div class="note"><a name="note6533">6533</a>. Plutarch vit. Crassi.</div> + +<div class="note"><a name="note6534">6534</a>. They were of the Greek church.</div> + +<div class="note"><a name="note6535">6535</a>. Lib. 5. de gestis Scanderbegis.</div> + +<div class="note"><a name="note6536">6536</a>. In templis immania Idolorum monstra conspiciuntur, marmorea, lignea, lutea, &c. Riccius.</div> + +<div class="note"><a name="note6537">6537</a>. Deum enim placare non est opus, quia non nocet; sed daemonem sacrifices placant, &c.</div> + +<div class="note"><a name="note6538">6538</a>. Fer. Cortesius.</div> + +<div class="note"><a name="note6539">6539</a>. M. Polas. Lod. Vertomannus navig. lib. 6. cap. 9. P. Martyr. Ocean, dec.</div> + +<div class="note"><a name="note6540">6540</a>. Propertius lib. 3. eleg. 12. “There is a contest amongst the living wives as to which shall follow the husband, and not be allowed to die for him is accounted a disgrace.”</div> + +<div class="note"><a name="note6541">6541</a>. Matthias a Michou.</div> + +<div class="note"><a name="note6542">6542</a>. Epist. Jesuit. anno. 1549. a Xaverto et socus. Idemque Riccius expedid. ad Sinas l. 1. per totum Jejunatores apud eos toto die carnibus abstinent et piscibus ob religionem, nocte et die Idola colentes; nusquam egredientes.</div> + +<div class="note"><a name="note6543">6543</a>. Ad immortalitatem morte aspirant summi magistrates, &c. Et multi mortales hac insania, et praepostero immortalitatis studio laborant, et misere pereunt: rex ipse clam venenum hausisset, nisi a servo fuisset detentus.</div> + +<div class="note"><a name="note6544">6544</a>. Cantione in lib. 10. Bonini de repub. fol. 111.</div> + +<div class="note"><a name="note6545">6545</a>. Quin ipsius diaboli ut nequitiam referant.</div> + +<div class="note"><a name="note6546">6546</a>. Lib. de superstit.</div> + +<div class="note"><a name="note6547">6547</a>. Hominibus vitas finis mors, non autem superstitionis, profert haec suos terminos ultra vitae finem.</div> + +<div class="note"><a name="note6548">6548</a>. Buxtorfius Synagog. Jud. c. 4. Inter precandum nemo pediculos attingat, vel pulicem, aut per guttur inferius ventum emittas, &c. Id. c. 5. et. seq. cap. 36.</div> + +<div class="note"><a name="note6549">6549</a>. Illic omnia animalia, pisces, aves, quos Deus unquam creavit mactabuntur, et vinum generosum, &c.</div> + +<div class="note"><a name="note6550">6550</a>. Cujus lapsu cedri altissimi 300 dejecti sunt, quumque e lapsu ovum fuerat confractum, pagi 160 inde submersi, et alluvione inundati.</div> + +<div class="note"><a name="note6551">6551</a>. Every king of the world shall send him one of his daughters to be his wife, because it is written, Ps. xlv. 10. “Kings' daughters shall attend on him,” &c.</div> + +<div class="note"><a name="note6552">6552</a>. Quum quadringentis adhuc milliaribus ab imperatore Leo hic abesset, tam fortiter rugiebat, ut mulieres Romanae abortierint omnes, mutique, &c.</div> + +<div class="note"><a name="note6553">6553</a>. Strozzius Cicogna omnif. mag. lib. 1. c. 1. putida multa recenset ex Alcorano, de coelo, stellis, Angelis, Lonicerus c. 21, 22. l. 1.</div> + +<div class="note"><a name="note6554">6554</a>. Quinquies in die orare Turcae tenentur ad meridiem. Bredenbachius cap. 5.</div> + +<div class="note"><a name="note6555">6555</a>. In quolibet anno mensem integrum jejunant interdiu, nec comedentes nec bibentes, &c.</div> + +<div class="note"><a name="note6556">6556</a>. Nullis unquam multi per totam aetatem carnibus vescuntur. Leo Afer.</div> + +<div class="note"><a name="note6557">6557</a>. Lonicerus to. 1. cap. 17. 18.</div> + +<div class="note"><a name="note6558">6558</a>. Gotardus Arthus ca. 33. hist. orient. Indiae; opinio est expiatorium esse Gangem; et nec mundum ab omni peccato nec salvum fieri posse, qui non hoc flumine se abluat: quam ob causam ex tota India, &c.</div> + +<div class="note"><a name="note6559">6559</a>. Quia nil volunt deinceps videre.</div> + +<div class="note"><a name="note6560">6560</a>. Nullum se conflictandi finem facit.</div> + +<div class="note"><a name="note6561">6561</a>. Ut in aliquem angulum se reciperet, ne reus fieret ejus delicti quod ipse erat admissurus.</div> + +<div class="note"><a name="note6562">6562</a>. Gregor. Hom.</div> + +<div class="note"><a name="note6563">6563</a>. “Bound to the dictates of no master.”</div> + +<div class="note"><a name="note6564">6564</a>. Epist. 190.</div> + +<div class="note"><a name="note6565">6565</a>. Orat. 8. ut vertigine correptis videntur omnia moveri, omnia iis falsa sunt, quum error in ipsorum cerebro sit.</div> + +<div class="note"><a name="note6566">6566</a>. Res novas affectant et inutiles, falsa veris praeferunt. 2. quod temeritas effutierit, id superbia post modum tuebitur et contumaciae, &c.</div> + +<div class="note"><a name="note6567">6567</a>. See more in Vincent. Lyrin.</div> + +<div class="note"><a name="note6568">6568</a>. Aust. de haeres. usus mulierum indifferens.</div> + +<div class="note"><a name="note6569">6569</a>. Quod ante peccavit Adam, nudus erat.</div> + +<div class="note"><a name="note6570">6570</a>. Alii nudis pedibus semper ambulant.</div> + +<div class="note"><a name="note6571">6571</a>. Insana feritate sibi non parcunt nam per mortes varias praecipitiorum aquarum et ignium. seipsos necant, et in istum furorem alios cogunt, mortem minantes ni faciant.</div> + +<div class="note"><a name="note6572">6572</a>. Elench. haeret. ab orbe condito.</div> + +<div class="note"><a name="note6573">6573</a>. Nubrigensis. lib. cap. 19.</div> + +<div class="note"><a name="note6574">6574</a>. Jovian. Pont. Ant. Dial.</div> + +<div class="note"><a name="note6575">6575</a>. Cum per Paganos nomen ejus persequi non poterat, sub specie religionis fraudulenter subvertere disponebat.</div> + +<div class="note"><a name="note6576">6576</a>. That writ <span class="cite">de professo</span> against Christians, et palestinum deum (ut Socrates lib. 3. cap. 19.) scripturam nugis plenam, &c. vide Cyrillum in Julianum, Originem in Celsum, &c.</div> + +<div class="note"><a name="note6577">6577</a>. One image had one gown worth 400 crowns and more.</div> + +<div class="note"><a name="note6578">6578</a>. As at our lady's church at Bergamo in Italy.</div> + +<div class="note"><a name="note6579">6579</a>. Lucilius lib. 1. cap. 22. de falsa relig.</div> + +<div class="note"><a name="note6580">6580</a>. An. 441.</div> + +<div class="note"><a name="note6581">6581</a>. Hospinian Osiander. An haec propositio Deus sit cucurbita vel scarabeus, sit aeque possibilis ac Deus et homo? An possit respectum producere sine fundamento et termino. An levius sit hominem jugulare quam die dominico calceum consuere?</div> + +<div class="note"><a name="note6582">6582</a>. De doct. Christian.</div> + +<div class="note"><a name="note6583">6583</a>. Daniel.</div> + +<div class="note"><a name="note6584">6584</a>. “Whilst these fools avoid one vice they run into another of an opposite character.”</div> + +<div class="note"><a name="note6585">6585</a>. Agrip. ep. 29.</div> + +<div class="note"><a name="note6586">6586</a>. Alex. Gaguin. 22. Discipulis ascitis mirum in modum populum decepit.</div> + +<div class="note"><a name="note6587">6587</a>. Guicciard. descrip. Belg. com. plures habuit asseclas ab iisdem honoratus.</div> + +<div class="note"><a name="note6588">6588</a>. Hen. Nicholas at Leiden 1580. such a one.</div> + +<div class="note"><a name="note6589">6589</a>. See Camden's Annals fo. 242. et 285.</div> + +<div class="note"><a name="note6590">6590</a>. Arius his bowels burst; Montanus hanged himself, &c. Eudo de stellis, his disciples, ardere potius quam ad vitam corrigi maluerunt; tanta vis infixi semel erroris, they died blaspheming. Nubrigensis c. 9. lib. 1. Jer. vii. 23. Amos. v. 5.</div> + +<div class="note"><a name="note6591">6591</a>. 5. Cap.</div> + +<div class="note"><a name="note6592">6592</a>. Poplinerius Lerius praef. hist. Rich. Dinoth.</div> + +<div class="note"><a name="note6593">6593</a>. Advers. gerites lib. 1. postquam in mundo Christiana gens coepit, terrarum orbem periise, et multis malis affectum esse genus humanum videmus.</div> + +<div class="note"><a name="note6594">6594</a>. Quod nec hyeme, nec aestate tanta imbrium copia, nec frugibus torrendis solita flagrantia, nec vernali temperie sata tam laeta sint, nec arboreis foetibus autumni foecundi, minus de montibus marmor ernatur, minus aurum, &c.</div> + +<div class="note"><a name="note6595">6595</a>. Solitus erat oblectare se fidibus, et voce musica canentium; sed hoc omne sublatum Sybillae cujusdam interventu, &c. Inde quicquid erat instrumentorum Symphoniacorum, aura gemmisque egregio opere distinctorum comminuit, et in ignem injecit, &c.</div> + +<div class="note"><a name="note6596">6596</a>. Ob id genus observatiunculas videmus homines misere affligi, et denique mori, et sibi ipsis Christianos videri quum revera sint Judaei.</div> + +<div class="note"><a name="note6597">6597</a>. Ita in corpora nostra fortunasque decretis suis saeviit ut parum obfuerat nisi Deus Lutherum virum perpetua memoria dignissimum excitasset, quin nobis faeno mox communi cum jumentis cibo utendum fuisset.</div> + +<div class="note"><a name="note6598">6598</a>. The Gentiles in India will eat no sensible creatures, or aught that hath blood in it.</div> + +<div class="note"><a name="note6599">6599</a>. Vandormilius de Aucupio. cap. 27.</div> + +<div class="note"><a name="note6600">6600</a>. Some explode all human authors, arts, and sciences, poets, histories, &c., so precise, their zeal overruns their wits; and so stupid, they oppose all human learning, because they are ignorant themselves and illiterate, nothing must be read but Scriptures; but these men deserve to be pitied, rather than confuted. Others are so strict they will admit of no honest game and pleasure, no dancing, singing, other plays, recreations and games, hawking, hunting, cock-fighting, bear-baiting, &c., because to see one beast kill another is the fruit of our rebellion against God, &c.</div> + +<div class="note"><a name="note6601">6601</a>. Nuda ac tremebunda cruentis Irrepet genibus si candida jusserit Ino. Juvenalis. Sect. 6.</div> + +<div class="note"><a name="note6602">6602</a>. Munster Cosmog. lib. 3. cap. 444. Incidit in cloacam, unde se non possit eximere, implorat opem sociorum, sed illi negant, &c.</div> + +<div class="note"><a name="note6603">6603</a>. De benefic. 7. 2.</div> + +<div class="note"><a name="note6604">6604</a>. Numen venerare praesertim quod civitas colit.</div> + +<div class="note"><a name="note6605">6605</a>. Octavio dial.</div> + +<div class="note"><a name="note6606">6606</a>. Annal. tom. 3. ad annum 324. 1.</div> + +<div class="note"><a name="note6607">6607</a>. Ovid. “Saturn is dead, his laws died with him; now that Jupiter rules the world, let us obey his laws.”</div> + +<div class="note"><a name="note6608">6608</a>. In epist. Sym.</div> + +<div class="note"><a name="note6609">6609</a>. Quia deus immensum quiddam est, et infinitum cujus natura perfecte cognosci non potest, aequum ergo est, ut diversa ratione colatur prout quisque aliquid de Deo percipit aut intelligit.</div> + +<div class="note"><a name="note6610">6610</a>. Campanella Calcaginus, and others.</div> + +<div class="note"><a name="note6611">6611</a>. Aeternae beatitudinis consortes fore, qui sancte innocenterque hanc vitam traduxerint, quamcunque illi religionem sequuti sunt.</div> + +<div class="note"><a name="note6612">6612</a>. Comment. in C. Tim. 6. ver. 20. et 21. severitate cum agendum, et non aliter.</div> + +<div class="note"><a name="note6613">6613</a>. Quod silentium haereticis indixerit.</div> + +<div class="note"><a name="note6614">6614</a>. Igne et fuste potius agendum cum haereticis quam cum disputationibus; os alia loquens, &c.</div> + +<div class="note"><a name="note6615">6615</a>. Praefat. Hist.</div> + +<div class="note"><a name="note6616">6616</a>. Quidam conquestus est mihi de hoc morbo, et deprecatus est ut ego illum curarem; ego quaesivi ab eo quid sentiret; respondit, semper imaginor et cogito de Deo et angelis, &c. et ita demersus sum hac imaginatione, ut nec edam nec dormiam, nec negotiis, &c. Ego curavi medicine et persuasione; et sic plures alios.</div> + +<div class="note"><a name="note6617">6617</a>. De anima, c. de humoribus.</div> + +<div class="note"><a name="note6618">6618</a>. Juvenal. “That there are many ghosts and subterranean realms, and a boat-pole, and black frogs in the Stygian gulf, and that so many thousands pass over in one boat, not even boys believe, unless those not as yet washed for money.”</div> + +<div class="note"><a name="note6619">6619</a>. Lib. 5. Gal. hist, quamplurimi reperti sunt qui tot pericula subeuntes irridebant; et quae de fide, religione, &c. dicebant, ludibrio habebant, nihil eorum admittentes de futura vita.</div> + +<div class="note"><a name="note6620">6620</a>. 50,000 atheists at this day in Paris, Mercennus thinks.</div> + +<div class="note"><a name="note6621">6621</a>. “Eat, drink, be merry; there is no more pleasure after death.”</div> + +<div class="note"><a name="note6622">6622</a>. Hor. l. 2. od. 13. “One day succeeds another, and new moons hasten to their wane.”</div> + +<div class="note"><a name="note6623">6623</a>. Luke xvii.</div> + +<div class="note"><a name="note6624">6624</a>. Wisd. ii. 2.</div> + +<div class="note"><a name="note6625">6625</a>. Vers. 6, 7, 8.</div> + +<div class="note"><a name="note6626">6626</a>. Catullus.</div> + +<div class="note"><a name="note6627">6627</a>. Prov. vii. 8.</div> + +<div class="note"><a name="note6628">6628</a>. “Time glides away, and we grow old by years insensibly accumulating.”</div> + +<div class="note"><a name="note6629">6629</a>. Lib. 1.</div> + +<div class="note"><a name="note6630">6630</a>. M. Montan. lib. 1. cap. 4.</div> + +<div class="note"><a name="note6631">6631</a>. Orat. Cont. Hispan. ne proximo decennio deum adorarent, &c.</div> + +<div class="note"><a name="note6632">6632</a>. Talem se exhibuit, ut nec in Christum, nec Mahometan crederet, unde effectum ut promissa nisi quatenus in suum commodum cederent minime servaret, nec ullo scelere peccatum statueret, ut suis desideriis satisfaceret.</div> + +<div class="note"><a name="note6633">6633</a>. Lib. de mor. Germ.</div> + +<div class="note"><a name="note6634">6634</a>. Or Breslau.</div> + +<div class="note"><a name="note6635">6635</a>. Usque adeo insanus, ut nec inferos, nec superos esse dicat, animasque cum corporibus interire credat, &c.</div> + +<div class="note"><a name="note6636">6636</a>. Europae deser. cap. 24.</div> + +<div class="note"><a name="note6637">6637</a>. Fratres a Bry Amer. par. 6. librum a Vincentio monacho datum abjecit, nihil se videre ibi hujusmodi dicens rogansque unde haec sciret, quum de coelo et Tartaro contineri ibi diceret.</div> + +<div class="note"><a name="note6638">6638</a>. Non minus hi furunt quam Hercules, qui conjugem et liberos interfecit; habet haec aetas plura hujusmodi portentosa monstra.</div> + +<div class="note"><a name="note6639">6639</a>. De orbis con. lib. 1. cap. 7.</div> + +<div class="note"><a name="note6640">6640</a>. Nonne Romani sine Deo vestro regnant et fruuntur orbe toto, et vos et Deos vestros captivos tenent, &c. Minutius Octaviano.</div> + +<div class="note"><a name="note6641">6641</a>. Comment. in Genesin copiosus in hoc subjecto.</div> + +<div class="note"><a name="note6642">6642</a>. Ecce pars vestrum et major et melior alget, fame laborat, et deus patitur, dissimulat, non vult, non potest opitulari suis, et vel invalidus vel iniquus est. Cecilius in Minut. Dum rapiunt mala fata bonos, ignoscite fasso, Sollicitor nullos esse putare deos. Ovid. Vidi ego diis fretos, multos decipi. Plautus Casina act. 2. scen. 5.</div> + +<div class="note"><a name="note6643">6643</a>. Martial. l. 4. epig. 21.</div> + +<div class="note"><a name="note6644">6644</a>. Ser. 30. in 5. cap. ad Ephes. hic fractii est pedibus, alter furit, alius ad extremam senectam progressus omnem vitam paupertate peragit, ille morbis gravissimis: sunt haec Providentiae opera? hic surdus, ille mutus, &c.</div> + +<div class="note"><a name="note6645">6645</a>. “Oh! Jupiter, do you hear those things? Collecting many such facts, they weave a tissue of reproaches against God's providence.”</div> + +<div class="note"><a name="note6646">6646</a>. Omnia contingenter fieri volunt. Melancthon in praeceptum primum.</div> + +<div class="note"><a name="note6647">6647</a>. Dial. 1. lib. 4. de admir. nat. Arcanis.</div> + +<div class="note"><a name="note6648">6648</a>. Anima mea sit cum animis philosophorum.</div> + +<div class="note"><a name="note6649">6649</a>. Deum unum multis designant nominibus, &c.</div> + +<div class="note"><a name="note6650">6650</a>. Non intelligis te quum haec dicis, negare te ipsum nomen Dei: quid enim est aliud Natura quam Deus? &c. tot habet appellationes quot munera.</div> + +<div class="note"><a name="note6651">6651</a>. Austin.</div> + +<div class="note"><a name="note6652">6652</a>. Principio phaemer.</div> + +<div class="note"><a name="note6653">6653</a>. “In cities, kings, religions, and in individual men, these things are true and obvious, as Aristotle appears to imply, and daily experience teaches to the reader of history: for what was more sacred and illustrious, by Gentile law, than Jupiter? what now more vile and execrable? In this way celestial objects suggest religions for worldly motives, and when the influx ceases, so does the law,” &c.</div> + +<div class="note"><a name="note6654">6654</a>. “And again a great Achilles shall be sent against Troy: religions and their ceremonies shall be born again; however affairs relapse into the same track, there is nothing now that was not formerly and Will not be again,” &c.</div> + +<div class="note"><a name="note6655">6655</a>. Vaninus dial. 52. de oraculis.</div> + +<div class="note"><a name="note6656">6656</a>. Varie homines affecti, alii dei judicium ad tam pii exilium, alii ad naturam referebant, nec ab indignatione dei, sed humanis causis, &c. 12. Natural, quaest. 33. 39.</div> + +<div class="note"><a name="note6657">6657</a>. Juv. Sat. 13. “There are those who ascribe everything to chance, and believe that the world is made without a director, nature influencing the vicissitudes,” &c.</div> + +<div class="note"><a name="note6658">6658</a>. Epist. ad C. Caesar. Romani olim putabant fortunam regna et imperia dare: Credebant antea mortales fortunam solam opes et honores largiri, idque duabus de causis; primum quod indignus quisque dives honoratus, potens; alterum, vix quisquam perpetuo bonis iis frui visus. Postea prudentiores didicere fortunam suam quemque fingere.</div> + +<div class="note"><a name="note6659">6659</a>. 10 de legib. Alii negant esse deos, alii deos non curare res humanas, alii utraque concedunt.</div> + +<div class="note"><a name="note6660">6660</a>. Lib. 8. ad mathern.</div> + +<div class="note"><a name="note6661">6661</a>. Origen. contra Celsum. l. 3. hos immerito nobiscum conferri fuse declarat.</div> + +<div class="note"><a name="note6662">6662</a>. Crucifixum deum ignominiose Lucianus vita peregrin. Christum vocat.</div> + +<div class="note"><a name="note6663">6663</a>. De ira, 16. 34. Iratus coelo quod obstreperet, ad pugnam vocans Jovem, quanta dementia? putavit sibi nocere non posse, et se nocere tamen Jovi posse.</div> + +<div class="note"><a name="note6664">6664</a>. Lib. 1. 1.</div> + +<div class="note"><a name="note6665">6665</a>. Idem status post mortem, ac fuit antequam nasceremur, et Seneca. Idem erit post me quod ante me fuit.</div> + +<div class="note"><a name="note6666">6666</a>. Lucernae eadem conditio quum extinguitur, ac fuit antequam accenderetur; ita et hominis.</div> + +<div class="note"><a name="note6667">6667</a>. Dissert, cum nunc sider.</div> + +<div class="note"><a name="note6668">6668</a>. Campanella, cap. 18. Atheism, triumphat.</div> + +<div class="note"><a name="note6669">6669</a>. Comment. in Gen. cap. 7.</div> + +<div class="note"><a name="note6670">6670</a>. So that a man may meet an atheist as soon in his study as in the street.</div> + +<div class="note"><a name="note6671">6671</a>. Simonis religio incerto auctore Cracoviae edit. 1588, conclusio libri est, Ede itaque, bibe, lude, &c. jam Deus figmentum est.</div> + +<div class="note"><a name="note6672">6672</a>. Lib. de immortal. animae.</div> + +<div class="note"><a name="note6673">6673</a>. Pag. 645. an. 1238. ad finem Henrici tertii. Idem Pisterius, pag. 743. in compilat. sua.</div> + +<div class="note"><a name="note6674">6674</a>. Virg. “They place fear, fate, and the sound of craving Acheron under their feet.”</div> + +<div class="note"><a name="note6675">6675</a>. Rom. xii. 2.</div> + +<div class="note"><a name="note6676">6676</a>. Omnis Aristippum decuit color, et status, et res.</div> + +<div class="note"><a name="note6677">6677</a>. Psal. xiii. 1.</div> + +<div class="note"><a name="note6678">6678</a>. Guicciardini.</div> + +<div class="note"><a name="note6679">6679</a>. Erasmus.</div> + +<div class="note"><a name="note6680">6680</a>. Hierom.</div> + +<div class="note"><a name="note6681">6681</a>. Senec. consol. ad Polyb. ca. 21.</div> + +<div class="note"><a name="note6682">6682</a>. Disput. 4. Philosophiae adver. Atheos. Venetiis 1627, quarto.</div> + +<div class="note"><a name="note6683">6683</a>. Edit. Romae, fol. 1631.</div> + +<div class="note"><a name="note6684">6684</a>. Abernethy, c. 24. of his Physic of the Soul.</div> + +<div class="note"><a name="note6685">6685</a>. Omissa spe victoriae in destinatam mortem conspirant, tantusque ardor singulos cepit, ut victores se putarent si non inulti morerentur. Justin. l. 20.</div> + +<div class="note"><a name="note6686">6686</a>. Method. hist. cap. 5.</div> + +<div class="note"><a name="note6687">6687</a>. Hosti abire volenti iter minime interscindas, &c.</div> + +<div class="note"><a name="note6688">6688</a>. Poster volum.</div> + +<div class="note"><a name="note6689">6689</a>. Super praeceptum primum de Relig. et partibus ejus. Non loquor de omni desperatione, sed tantum de ea qua desperare solent homines de Deo; opponitur spei, et est peccatum gravissimum, &c.</div> + +<div class="note"><a name="note6690">6690</a>. Lib. 5. lit. 21. de regis institut. Omnium pertubationum deterrima.</div> + +<div class="note"><a name="note6691">6691</a>. Reprobi usque ad finem pertinaciter persistunt. Zanchius.</div> + +<div class="note"><a name="note6692">6692</a>. Vitium ab infidelitate proficiscens.</div> + +<div class="note"><a name="note6693">6693</a>. Abernethy.</div> + +<div class="note"><a name="note6694">6694</a>. 1 Sam. ii. 16.</div> + +<div class="note"><a name="note6695">6695</a>. Psal. xxxviii. vers. 9. 14.</div> + +<div class="note"><a name="note6696">6696</a>. Immiscent se mali genii, Lem. lib. 1. cap. 16.</div> + +<div class="note"><a name="note6697">6697</a>. Cases of conscience, l. 1. 16.</div> + +<div class="note"><a name="note6698">6698</a>. Tract. Melan. capp. 33 et 34.</div> + +<div class="note"><a name="note6699">6699</a>. Cap. 3. de mentis alien. Deo minus se curae esse, nec ad salutem praedestinatos esse. Ad desperationem saepe ducit haec melancholia, et est frequentissima ob supplicii metum aeternumque judicium; meror et metus in desperationem plerumque desinunt.</div> + +<div class="note"><a name="note6700">6700</a>. Comment. in 1. cap. gen. artic. 3. quia impii florent boni opprimuntur, &c. alius ex consideratione hujus seria desperabundus.</div> + +<div class="note"><a name="note6701">6701</a>. Lib. 20. c. 17.</div> + +<div class="note"><a name="note6702">6702</a>. Damnatam se putavit, et quatuor menses Gehennae poenam sentire.</div> + +<div class="note"><a name="note6703">6703</a>. 1566. ob triticum diutius servatum conscientiae stimulis agitatur, &c.</div> + +<div class="note"><a name="note6704">6704</a>. Tom. 2. c. 27. num. 282. conversatio cum scrupulosis, vigiliae, jejunia.</div> + +<div class="note"><a name="note6705">6705</a>. Solitarios et superstitiosos plerumque exagitat conscientia, non mercatores, lenones, caupones, foeneratore?, &c. largiorem hi nacti sunt conscientiam. Juvenes plerumque conscientiam negligunt, senes autem, &c.</div> + +<div class="note"><a name="note6706">6706</a>. Annon sentis sulphur inquit?</div> + +<div class="note"><a name="note6707">6707</a>. Desperabundus misere periit.</div> + +<div class="note"><a name="note6708">6708</a>. In 17. Johannis. Non pauci se cruciant, et excarnificant in tantum, ut non parum absint ab insania; neque tamen aliud hac mentis anxietate efficiunt, quam ut diabolo potestatem faciant ipsos per desperationem ad infernos producendi.</div> + +<div class="note"><a name="note6709">6709</a>. Drexelius Nicet. lib. 2. cap. 11. “Eternity, that word, that tremendous word, more threatening than thunders and the artillery of heaven—Eternity, that word, without end or origin. No torments affright us which are limited to years: Eternity, eternity, occupies and inflames the heart—this it is that daily augments our sufferings, and multiplies our heart-burnings a hundredfold.”</div> + +<div class="note"><a name="note6710">6710</a>. Ecclesiast. 1. 1. Haud scio an majus discrimen ab his qui blandiuntur, an ab his qui territant; ingens utrinque periculum: alii ad securitatem ducunt, alii afflictionum magnitudine mentem absorbent, et in desperationem trahunt.</div> + +<div class="note"><a name="note6711">6711</a>. Bern. sup. 16. cant. 1. alterum sine altero proferre non expedit; recordatio solius judicii in desperationem praecipitat, et misericordis; fallax ostentatio pessimam generat securitatem.</div> + +<div class="note"><a name="note6712">6712</a>. In Luc. hom. 103. exigunt ab aliis charitatem, beneficentiam, cum ipsi nil spectent praeter libidinem, invidiam, avaritiam.</div> + +<div class="note"><a name="note6713">6713</a>. Leo Decimus.</div> + +<div class="note"><a name="note6714">6714</a>. Deo futuro judicio, de damnatione horrendum crepunt, et amaras illas potationes in ore semper habent, ut multos inde in desperationem cogant.</div> + +<div class="note"><a name="note6715">6715</a>. Euripides. “O wretched Orestes, what malady consumes you?”</div> + +<div class="note"><a name="note6716">6716</a>. “Conscience, for I am conscious of evil.”</div> + +<div class="note"><a name="note6717">6717</a>. Pierius.</div> + +<div class="note"><a name="note6718">6718</a>. Gen. iv.</div> + +<div class="note"><a name="note6719">6719</a>. 9 causes Musculus makes.</div> + +<div class="note"><a name="note6720">6720</a>. Plutarch.</div> + +<div class="note"><a name="note6721">6721</a>. Alios misere castigat plena scrupulis conscientia, nodum in scirpo quaerunt, et ubi nulla causa subest, misericordiae divinae diffidentes, se Oreo destinant.</div> + +<div class="note"><a name="note6722">6722</a>. Coelius, lib. 6.</div> + +<div class="note"><a name="note6723">6723</a>. Juvenal. “Night and day they carry their witnesses in the breast.”</div> + +<div class="note"><a name="note6724">6724</a>. Lucian. de dea Syria. Si adstiteris, te aspicit; si transeas, visu te sequitur.</div> + +<div class="note"><a name="note6725">6725</a>. Prima haec est ultio, quod se judice nemo nocens absolvitur, improba quamvis gratia fallacis praetoris vicerit urnam. Juvenal.</div> + +<div class="note"><a name="note6726">6726</a>. Quis unquam vidit avarum ringi, dum lucrum adest, adulterum dum potitur voto, lugere in perpetrando scelere? voluptate sumus ebrii, proinde non sentimus, &c.</div> + +<div class="note"><a name="note6727">6727</a>. Buchanan, lib. 6. Hist. Scot.</div> + +<div class="note"><a name="note6728">6728</a>. Animus conscientia sceleris inquietus, nullum admisit gaudium, sed semper vexatus noctu et interdiu per somnum visis horrore plenis putremefactus, &c.</div> + +<div class="note"><a name="note6729">6729</a>. De bello Neapol.</div> + +<div class="note"><a name="note6730">6730</a>. Thirens de locis infestis, part. 1. cap. 2. Nero's mother was still in his eyes.</div> + +<div class="note"><a name="note6731">6731</a>. Psal. xliv. 1.</div> + +<div class="note"><a name="note6732">6732</a>. “And Nemesis pursues and notices the steps of men, lest you commit any evil.”</div> + +<div class="note"><a name="note6733">6733</a>. Regina causarum et arbitra rerum, nunc erectas cervices opprimit, &c.</div> + +<div class="note"><a name="note6734">6734</a>. Alex. Gaguinus catal. reg. Pol.</div> + +<div class="note"><a name="note6735">6735</a>. Cosmog. Munster, et Magde.</div> + +<div class="note"><a name="note6736">6736</a>. Plinius, cap. 10. l. 35. Consumptis affectibus, Agamemnonis caput velavit, ut omnes quem possent, maximum moerorem in virginis patre cogitarent.</div> + +<div class="note"><a name="note6737">6737</a>. Cap. 15. in 9. Rhasis.</div> + +<div class="note"><a name="note6738">6738</a>. Juv. Sat. 13.</div> + +<div class="note"><a name="note6739">6739</a>. Mentem eripit timor hic; vultum, totumque corporis habitum immutat, etiam in deliciis, in tripudiis, in symposiis, in amplexu conjugis carnificinam exercet, lib. 4. cap. 21.</div> + +<div class="note"><a name="note6740">6740</a>. Non sinit conscientia tales homines recta verba proferre, aut rectis quenquam oculis aspicere, ab omni hominum coetu eosdem exterminat, et dormientes perterrefacit. Philost. lib. 1. de vita Apollonii.</div> + +<div class="note"><a name="note6741">6741</a>. Eusebius, Nicephorus eccles. hist. lib. 4. c. 17.</div> + +<div class="note"><a name="note6742">6742</a>. Seneca, lib. 18. epist. 106. Conscientia aliud agere non patitur, perturbatam vitam agunt, nunquam vacant, &c.</div> + +<div class="note"><a name="note6743">6743</a>. Artic. 3. ca. 1. fol. 230. quod horrendum dictu, desperabundus quidam me presente cum ad patientiam hortaretur, &c.</div> + +<div class="note"><a name="note6744">6744</a>. Lib. 1. obser. cap. 3.</div> + +<div class="note"><a name="note6745">6745</a>. Ad maledicendum Deo.</div> + +<div class="note"><a name="note6746">6746</a>. Goulart.</div> + +<div class="note"><a name="note6747">6747</a>. Dum haec scribo, implorat opem meam monacha, in reliquis sana, et judicio recta, per. 5. annos melancholica; damnatum se dicit, conscientiae stimultis oppressa, &c.</div> + +<div class="note"><a name="note6748">6748</a>. Alios conquerentes audivi se esse ex damnatorum numero. Deo non esse curae aliaque infinita quae proferre non audebant, vel abhorrebant.</div> + +<div class="note"><a name="note6749">6749</a>. Musculus, Patritius, ad vim sibi inferendam cogit homines.</div> + +<div class="note"><a name="note6750">6750</a>. De mentis alienat. observ. lib. 1.</div> + +<div class="note"><a name="note6751">6751</a>. Uxor Mercatoris diu vexationibus tentata, &c.</div> + +<div class="note"><a name="note6752">6752</a>. Abernethy.</div> + +<div class="note"><a name="note6753">6753</a>. Busbequius.</div> + +<div class="note"><a name="note6754">6754</a>. John Major vitis patrum: quidam negavit Christum, per Chirographum post restitutus.</div> + +<div class="note"><a name="note6755">6755</a>. Trincavelius lib. 3.</div> + +<div class="note"><a name="note6756">6756</a>. My brother, George Burton, M. James Whitehall, rector of Checkley, in Staffordshire, my quondam chamber-fellow, and late fellow student in Christ Church, Oxon.</div> + +<div class="note"><a name="note6757">6757</a>. Scio quam vana sit et inefficax humanorum verborum penes afflictos consolatio, nisi verbum Dei audiatur, a quo vita, refrigeratio, solatium, poenitentia.</div> + +<div class="note"><a name="note6758">6758</a>. Antid. adversus desperationem.</div> + +<div class="note"><a name="note6759">6759</a>. Tom. 2. c. 27. num. 282.</div> + +<div class="note"><a name="note6760">6760</a>. Aversio cogitationis a re scrupulosa, contraventio scrupulorum.</div> + +<div class="note"><a name="note6761">6761</a>. Magnam injuriam Deo facit qui diffidit de ejus misericordia.</div> + +<div class="note"><a name="note6762">6762</a>. Bonitas invicti non vincitur; infiniti misericordia non finitur.</div> + +<div class="note"><a name="note6763">6763</a>. Hom. 3. De poenitentia: Tua quidem malitia mensuram habet. Dei autem misericordia mensuram non habet. Tua malitia circumscripta est, &c. Pelagus etsi magnum mensuram habet; dei autem, &c.</div> + +<div class="note"><a name="note6764">6764</a>. Non ut desidiores vos faciam, sed ut alacriores reddam.</div> + +<div class="note"><a name="note6765">6765</a>. Pro peccatis veniam poscere, et mala de novo iterare.</div> + +<div class="note"><a name="note6766">6766</a>. Si bis, si ter, si centies, si centies millies, toties poenitentiam age.</div> + +<div class="note"><a name="note6767">6767</a>. Conscientia mea meruit damnationem, poenitentia non sufficit ad satisfactionem: sed tua misericordia superat omnem offensionem.</div> + +<div class="note"><a name="note6768">6768</a>. Multo efficacior Christi mors in bonum, quam peccata nostra in malum. Christus potentior ad salvandum, quam daemon ad perdendum.</div> + +<div class="note"><a name="note6769">6769</a>. Peritus medicus potest omnes infirmitates sanare; si misericors, vult.</div> + +<div class="note"><a name="note6770">6770</a>. Omnipotenti medico nullus languor insanabilis occurrit: tu tantum doceri te sine, manum ejus ne repelle: novit quid agat; non tantum delecteris cum fovet, sed toleres quum secat.</div> + +<div class="note"><a name="note6771">6771</a>. Chrys. hom. 3. de poenit.</div> + +<div class="note"><a name="note6772">6772</a>. Spes salutis per quam peccatores salvantur, Deus ad misericordiam provocatur. Isidor. omnia ligata tu solvis, contrita sanas, confusa lucidas, desperata animas.</div> + +<div class="note"><a name="note6773">6773</a>. Chrys. hom 5. non fornicatorem abnuit, non ebrium avertit, non superbum repellit, non aversatur Idololatram, non adulterum, sed omnes suscipit, omnibus communicat.</div> + +<div class="note"><a name="note6774">6774</a>. Chrys. hom. 5.</div> + +<div class="note"><a name="note6775">6775</a>. Qui turpibus cantilenis aliquando inquinavit os, divinis hymnis animum purgabit.</div> + +<div class="note"><a name="note6776">6776</a>. Hom. 5. Introivit hic quis accipiter, columba exit; introivit lupus, ovis egreditur, &c.</div> + +<div class="note"><a name="note6777">6777</a>. Omnes languores sanat, caecis visum, claudis gressum, gratiam confert, &c.</div> + +<div class="note"><a name="note6778">6778</a>. Seneca. “He who repents of his sins is well nigh innocent.”</div> + +<div class="note"><a name="note6779">6779</a>. Delectatur Deus conversione peccatoris; omne tempus vitae conversioni deputatur; pro praesentibus habentur tam praeterita quam futura.</div> + +<div class="note"><a name="note6780">6780</a>. Austin. Semper poenitentiae portus apertus est ne desperemus.</div> + +<div class="note"><a name="note6781">6781</a>. Quicquid feceris, quantumcunque peccaveris, adhuc in vita es, unde te omnino si sanare te nollet Deus, auferret; parcendo clamat ut redeas, &c.</div> + +<div class="note"><a name="note6782">6782</a>. Matt. vi. 23.</div> + +<div class="note"><a name="note6783">6783</a>. Rev. xxi. 6.</div> + +<div class="note"><a name="note6784">6784</a>. Abernethy, Perkins.</div> + +<div class="note"><a name="note6785">6785</a>. Non est poenitentia, sed Dei misericordia annexa.</div> + +<div class="note"><a name="note6786">6786</a>. Caecilius Minutio, Omnia ista figmenta mala sanae religionis, et inepta solatia a poetis inventa, vel ab aliis ob commodum, superstitiosa misteria, &c.</div> + +<div class="note"><a name="note6787">6787</a>. These temptations and objections are well answered in John Downam's Christian Warfare.</div> + +<div class="note"><a name="note6788">6788</a>. Seneca.</div> + +<div class="note"><a name="note6789">6789</a>. “Licinus lies in a marble tomb, but Cato in a mean one; Pomponius has none, who can think therefore that there are Gods?”</div> + +<div class="note"><a name="note6790">6790</a>. Vid. Campanella cap. 6. Atheis. triumphal, et c. 2. ad argumentum 12. ubi plura. Si Deus bonus unde colum, &c.</div> + +<div class="note"><a name="note6791">6791</a>. Lucan. “It can't be true that Just Jove reigns.”</div> + +<div class="note"><a name="note6792">6792</a>. Perkins.</div> + +<div class="note"><a name="note6793">6793</a>. Hemingius. Nemo peccat in spiritum sanctum nisi qui finaliter et voluntarie renunciat Christum, eumque et ejus verbum extreme contemnit, sine qua nulla salus; a quo peccato liberet nos Dominus Jesus Christus. Amen.</div> + +<div class="note"><a name="note6794">6794</a>. Abernethy.</div> + +<div class="note"><a name="note6795">6795</a>. See whole books of these arguments.</div> + +<div class="note"><a name="note6796">6796</a>. Lib. 3. fol. 122. Praejudicata opinio, invida, maligna, et apta ad impellendos animos in desperationem.</div> + +<div class="note"><a name="note6797">6797</a>. See the Antidote in Chamier's tom. 3. lib. 7. Downam's Christian Warfare, &c.</div> + +<div class="note"><a name="note6798">6798</a>. Potentior est Deo diabolus et mundi princeps, et in multitudine hominum sita est majestas.</div> + +<div class="note"><a name="note6799">6799</a>. Homicida qui non subvenit quum potest; hoc de Deo sine scelere cogitari non potest, utpote quum quod vult licet. Boni natura communicari. Bonus Deus, quomodo misericordiae, pater, &c.</div> + +<div class="note"><a name="note6800">6800</a>. Vide Cyrillum lib. 4. adversus Julianum, qui poterimus illi gratias agere qui nobis non misit Mosen et prophetas, et contempsit boni amimarum nostrarum.</div> + +<div class="note"><a name="note6801">6801</a>. Venia danda est iis qui non audiunt ob ignoratiam. Non est tam iniquus Judex Deus: ut quenquam indicia causa damnare velit. Ii solum damnantur, qui oblatam Christi gratium rejiciunt.</div> + +<div class="note"><a name="note6802">6802</a>. Busbequius Lonicerus, Tur. hist. To. 1 l. 2.</div> + +<div class="note"><a name="note6803">6803</a>. Olem. Alex.</div> + +<div class="note"><a name="note6804">6804</a>. Paulus Jovius Elog. vir. Illust.</div> + +<div class="note"><a name="note6805">6805</a>. Non homines sed et ipsi daemones aliquando servandi.</div> + +<div class="note"><a name="note6806">6806</a>. Vid Pelsii Harmoniam art. 22. p. 2.</div> + +<div class="note"><a name="note6807">6807</a>. Epist. Erasmi de utilitate colloquior. ad lectorem.—Let whoever wishes dispute, I think the laws of our forefathers should be received with reverence, and religiously observed, as coming from God; neither is it safe or pious to conceive, or contrive, an injurious suspicion of the public authority; and should any tyranny, likely to drive men into the commission of wickedness, exist, it is better to endure it than to resist it by sedition.</div> + +<div class="note"><a name="note6808">6808</a>. Vastata conscientia sequitur sensus irae divinae. (Hemingius) fremitus cordis, ingens animae cruciatus, &c.</div> + +<div class="note"><a name="note6809">6809</a>. Austin.</div> + +<div class="note"><a name="note6810">6810</a>. “Not from pleasures to pleasures.”</div> + +<div class="note"><a name="note6811">6811</a>. Super Psal. lii. Convertar ad liberandum eum, quia conversus est ad peccatum suum puniendum.</div> + +<div class="note"><a name="note6812">6812</a>. Antiqui soliti sunt hanc herbam ponere in coemiteriis ideo quod, &c.</div> + +<div class="note"><a name="note6813">6813</a>. Non desunt nostra aetate sacrificuli, qui tale quid attentant, sed a cacodaemone irrisi pudore suffecti sunt et re infecta abicrunt.</div> + +<div class="note"><a name="note6814">6814</a>. Done into English by W. B., 1613.</div> + +<div class="note"><a name="note6815">6815</a>. Tom. 2. cap. 27, num. 282. “Let him avert his thoughts from the painful object.”</div> + +<div class="note"><a name="note6816">6816</a>. Navarrus.</div> + +<div class="note"><a name="note6817">6817</a>. Is. l. 4.</div> +</div> + +<div>*** END OF THE PROJECT GUTENBERG EBOOK 10800 ***</div> +</body> + +</html> + diff --git a/10800-h/images/cover.png b/10800-h/images/cover.png Binary files differnew file mode 100644 index 0000000..4fb715b --- /dev/null +++ b/10800-h/images/cover.png diff --git a/10800-h/images/horoscope.png b/10800-h/images/horoscope.png Binary files differnew file mode 100644 index 0000000..f00ca27 --- /dev/null +++ b/10800-h/images/horoscope.png |
