 Section 26 of the Anatomy of Melancholy, Vol. 2. Partition 2. Section 3, No. 5. Against sorrow for death of friends or otherwise, vain fear, etc. Death and departure of friends are things generally grievous. Omnium cry in humana vitae contingent. Luctus art crème mor sunt acabissima. The most austere and bitter accidents that can happen to a man in this life, in Aeternum valedicere, to part forever, to forsake the world and all our friends. Tis ultimum terribilium. The last and the greatest terror, most irksome and troublesome unto us. Homo toties moritur. Quoties amitit surus. 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, Montezuma, that Indian prince, Bonham est ese hic. They had rather be here. Nay, many generous spirits and grave-stayed men otherwise are so tender in this that at the loss of a dear friend they will cry out war and tear their hair, lamenting some months after, howling or horne, as those Irish women and Greeks at their graves, commit many indecent actions, and almost go beside themselves. My dear father, my sweet husband, mine only brothers dead, to whom shall I make my moan, o me mesurum, quiz darbid in lacrimus fontum, et cetera. What shall I do?" Said Totem Hock Studium, looked of a turner me he moors, abstool it, he mesurum frata adempte me he. My brother's death, my study hath undone, woes me, alas my brother he is gone. Mesentius would not live after his son. Luc Vivo, neck ad hoc hominé's lukemque relinquor, said Lindquan. And Pompey's wife cried out at the news of her husband's death. Torpe Mori post tes solemn non poste dolore, violenta luctu et nesquiat tolorandi, as tackitus 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 color, tore her hair, and fell a roaring downright. Subitus mesurai color ossa reliquit, excosi manibus radii, revoluc tarque pensa, evolat enfilex et formineo olulatu, schis a comam. Another would needs run up on the sword's point after Urielis's departure. Faggiti me, si qua est pietas, in me omnia etela, con djiquite o rutili. O let me die, some good man or other make an end of me. How did Achilles take on for patroclus departure? A black cloud of sorrows overshadowed him, saith Homer. Jacob rent his clothes, put sackcloth about his loins, sorrowed for his son a long season, and could not be comforted, but would needs go down into the grave unto his son. Genesis 37, 37. Many years after, the remembrance of such friends, of such accidents, is most grievous unto us, to see or hear of it, though it concern not ourselves, but others. Scalga saith of himself, that he never read Socrates' death in Plato's Phaedon, but he wept. Augustine shed tears when he read the destruction of Troy. But howsoever this passion of sorrow be violent, bitter, and Caesar 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, rucks, woods, hills, music, dancing, etc. All this is but vanity and loss of time, as I have sufficiently declared. Dum bibimus, dum serta, ungüenta, puela poskimus, of rapid non-intellectus anectus. Whilst we drink, drank ourselves with wenches daily, old age opons at unawarest of Sally. 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. The lascivious prefers his whore before his life, or good estate, an angry man his revenge, a parasite his gut, ambitious honors 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 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, it is a misery to be born, a pain to live, a trouble to die. Death makes an end of our miseries, and yet we cannot consider of it. A little before Socrates drank his portion of Cicuta, he bid the citizens of Athens cheerfully farewell, and 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. If I feed liberally, I am likely sick or circuit. If I live sparingly, my hunger and thirst is not allayed. I am well neither full nor fasting. If I live honest, I burn in lust. If I take my pleasure, I tire and starve myself, and do injury to my body and soul. Of so small a quantity of mirth, how much sorrow! After so little pleasure, how great misery! It is both ways troublesome to me, to rise and go to bed, to eat and provide my meat. Cares and contentions attend me all day long, fears and suspicions all my life. I am discontented, and why should I desire so much to live? But a happy death will make an end of all our woes and miseries. Omnibus unna meis curtem edela malis. Why should not thou then say, with Old Simeon, since thou art so well affected? Lord, now let thy servant depart in peace. O with Paul, I desire to be dissolved, and to be with Christ. Beatum most quai ad beatum vitum aditum aperit. She is a blessed hour that leads us to a blessed life, and blessed are they that die in the Lord. But life is sweet, and death is not so terrible in itself as the concomitance of it, a loathsome disease, pain, horror, etc., and many times the manner of it to be hanged, to be broken on the wheel, to be burned alive. Servetus the heretic that suffered in Geneva, when he was brought to the stake, and so the executioner come with fire in his hand. Homo viso igne tam horrendum exclamavit ut universum populum per terefet keret. Lord, so loud, that he terrified the people. An old stoic would have scorned this. It troubles some to be unburied or so, non te optimum mater condet hume, patriove on a rabbit member se pulcro. Alitibus linguerae ferris et gurgitay mersum under ferrit, piscet quae impasti vulnera lambent. Thy gentle parents shall not bury thee amongst thine ancestors entombed to be, but feral fowl thy carcass shall devour, or drown corpse hungry fishmores shall scar. As Socrates told Crito, it concerns me not what is done with me when I am dead. Facilis giactore se pulcro. I care not so long as I feel it not. Let them set mine head on the pike of Tenerife, and my court is in the four parts of the world, pascam liquet in croquet corvos, let wolves or bears devour me. Kylo tegitur queen on habit unum. 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, one Thessalonians 413, that have no hope? Tis fit there should be some solemnity. Sed se peliri decet se functum, pectore forti, constantes, o numcredium fleturi indulgentes. Job's friends said not a word to him the first seven days, but let sorrow and discontent take their course, themselves sitting sad and silent by him. When Jupiter himself wept for Sarpidon, what else did the poet incinerate, but that some sorrow is good? Chris Matrim, Nysi Mentis, in obs infuner in Nati, flere vetat. Who can blame a tender mother if she weeps for her children, besides as Pseutac holds? Tis not in our power not to lament. Indulentia non crevis contingit. It takes away mercy and pity, not to be sad. Tis a natural passion to weep for our friends, an irresistible passion to lament and grieve. I know not how, saith Seneca, but sometimes tis good to be miserable in misery, and for the most part all grief evacuates itself by tears. Yet after a day's mourning or two, comfort thyself for thy heaviness, Ecclesiastes 3817. Nondefect defunctum ignavo quai stu prosecri. Tos Germanicus is advice of old, that we should not dwell too long upon our passions, to be desperately sad, immoderate grievers, to let them tyrannize. Thers indulentii ars, a medium to be kept. We do not, saith Augustine, forbid men to grieve, but to grieve over much. I forbid not a man to be angry, but I ask for what cause is he 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. The Romans and most civil commonwealths have set a time for 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. Toward 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. For that very cause he put all the women out of the room, upon which words of his they were abashed and seized from their tears. Lodovicus Cortesius, a rich lawyer of Padua, as Bernardinus Scardionius relates, commanded by his last will, and a great milk if otherwise to his heir, that no funeral should be kept for him. No man should lament, but as a wedding, music and minstrels to be provided, and instead of black mourners he took order, that twelve virgins clad in green should carry him to the church. His will and testament was accordingly performed, and he buried in Saints Sophia's church. Tulli was much grieve for his daughter Tulliola's death at first, until such time that he had confirmed his mind with some philosophical precepts. Then he began to triumph over fortune and grief, and for her reception into heaven 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? It is an inevitable chance, the first statute in Magna Carta, an everlasting act of parliament, all must die. Constat etuna positumque lega est, ut constet genitum nihil. It cannot be revoked, we are all mortal, and these all commanding gods and princes die like men, involved with Humile Parita et Kelsum caput, a quatque sumis infirma. O weak condition of human estate, Sylveus explains. Ladislus king of Bohemia, eighteen years of age, in the flower of his youth, so potent, rich, fortunate and happy, in the midst of all his friends, amongst so many physicians, now ready to be married in thirty-six hours, second and died. We must so be gone sooner or later, and as Calliopeus in the comedy took his leave of his spectators and auditors, Vos fallete et plaudite, Calliopeus recensui, must rebid the world farewell, exit Calliopeus, and having now played our parts, forever be gone. Terms and monuments have the like fate, Data, St. Ibsis, Kroque, Vata set focus. Kingdoms, provinces, towns and cities have their periods and are consumed. In these flourishing times of Troy, Mycenae was the fairest city in Greece. Gracchiai, Cunctai, and Peritabat. But it alas, and that Assyrian Nineveh are quite overthrown, the like fate has the Egyptian and Buritian Ibes. Delos, commune Gracchiai, Conchiliabulum, the common council house of Greece and Babylon, the greatest city that ever the sun shone on, have now nothing but walls and rubbish left. Quid pandione restat nisi nomen athenei, thus Persegnus complained in his times. And where is Troy itself now? Persepolis, Carthage, Chisicum, Sparta, Argos, and all those Grecian cities. Syracuse and Agregentum, the fairest towns in Sicily, which had sometimes 700,000 inhabitants, are now decayed. The names of Heron, Empedocles, etc., of those mighty numbers of people, only left. One Anarchasis is remembered amongst Ascythians. The world itself must have an end, and every part of it. Caittorai, Igittor, Urbeis, Sunt, Mortales, as Peter Gilius concludes of Constantinople, Hexane, Cramdiu, Errant, Homenes, Futura, Mihibidetor, and Mortales. But it is not so. Nor sight, 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 seen planes far off, at last are not discerned at all. Cities, men, monuments decay. Next solidest protestes to our Machiner terrace. The names are only left, those at length forgotten, and are involved in perpetual night. Returning out of Asia, when I sailed from Aegina towards Megala, I began, saith Servius Sulpicius in a consolatory epistle of his to Tully, to view the country round about. Aegina was behind me, Megala before, Piraeus on the right hand, Corinth on the left. What flourishing towns here too far, now prostrate and overwhelmed before my eyes. I began to think with myself, alas, why are we men so much disquieted with the departure of a friend, whose life is much shorter? When so many goodly cities lie buried before us. 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. Ducundi, or Cremalto, Congressors, Nostra, Fruturus, quam in Swellvis at Acabas de Gressus. Our second meeting shall be much more pleasant than our departure was grievous. I, that he was my most dear and loving friend, my soul friend, Chris Deciderium, Sid Pudo, Arthmodus, Tumcari Capitus, and who can blame my woe. Thou mayst be ashamed, I say with Seneca, to confess it in such 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. Will 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 no need with Joyce that he is gone. Another complains of a most sweet wife, a young wife. Nondum sostura at flavon possipino quinem. Such a wife as no mortal man ever had. So good a wife, but she is now dead and gone. L'athéocre draket condito sarcophago. I replied to him in Seneca's word. If such a woman at least ever was to be had, he did either find so or make her. If he found her, he may as happily find another. If he made her, as Cretobolus in Xenophon did by his, he may as good cheap inform another, et bona tant secretore quambona prima fritt. He need not despair so long as the same master is to be had. But was she good? Had she been so tired per adventure as that Ephesian widow in Petronius, by some swaggering soldier, she might not have held out. Many a man would have been willingly rid of his. Before thou wast bound, now thou art free, and tis but a folly to love thy fetters, though they be of gold. Come into a third place. You shall have an aged father sighing for a son, a pretty child. Impiube pectus quale vel impia, molloretz racum pectora. He now lies asleep, would make an impious station weep. Or some fine daughter that died young, non-dom-experta Novigaudia primatory, or a fallen son for his deceased father. But why? Trio exit, prior introvit. He came first, and he must go first. Two firstrapiers, you, et cetera. What would thou have the laws of nature altered, and him to live always? Julius Caesar, Augustus, Alcubiades, Galen, Aristotle lost their father's young. And why on the other side shouldst thou so heavily take the death of thy little son? Numquia necfato, merita necmorte peribat, sed miser ante diem. He died before his time, perhaps, not yet come to the solstice of his age. Yet was he not mortal? Hear that divine epictetus. If thou covet thy wife, friends, children should live always. Thou art a fool. He was a fine child, indeed. Dignus Apollinaeus Lacrimis, a sweet, a loving, a fair, a witty child, of great hope. Another Etonaeus, 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 Etiocles and Polynykes, and broke thy heart. He is now gone to eternity, as another Ganymede, in the flower of his youth. As if he had risen, says Plutarch, from the midst of a feast before he was drunk. The longer he had lived, the worse he would have been. Et quovita longior, Ambrose thinks. Culper nomorosior. More sinful, more to answer he would have had. If he was not, 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 wasn't hypocrite, as many are. And howsoever he spake thee fair, peradventure he prayed amongst the rest that Ikorum and Nippus, heard at Jupiter's whispering place in Luchian, or his father's death, because he now kept him short. He was to inherit much goods, and many fair manners 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 Luchian. Why dost thou lament my death, or call me miserable that I am much more happy than thyself? What misfortune is befallen me? Is it because I am not so bold, crooked, old, rotten as thou art? What have I lost? Some of your good cheer, gay clothes, music, singing, dancing, kissing, merry meetings, salami, lubentious, etc. Is that it? Is it not much better not to hunger at all than to eat? Not to thirst than to drink the satisfied 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, liver, love, covetousness, hatred, envy, malice, that I fear no more thieves, tyrants, enemies, as you do, at Kinrum at Mane's Crediz Kovari Sepultos. Do they concern us at all, thank you, when we are once dead? Condole not others than over much, wish not, or fear thy death. Some omnek optes de omnek metruas, tis to no purpose. I left this irksome life with all mine heart. Less worse than death should happen to my part. Cardinal Brun de Sinus caused his 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 advised with us in the like case. Non cross amissimus, said quantum Lugere parcit cogitimus. Think what we do, not whom we have lost. So David did, to Samuel XXII. While the child was yet alive, I fasted and wept. But being now dead, why should I fast? Can I bring him in 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 Seneca's mind. He that is wise is temperate, and he that is temperate is constant, free from passion, and he that is such a one is without sorrow, as all wise men should be. The Thracians wept still when a child was born. Feasted and made mirth when any man was buried, and so should we rather be glad for such as die well, that they are so happily freed from the miseries of this life. When Etionaeus, that noble young Greek, was so generally lamented by his friends, Pindaris the poet feigns some God-saying, Silete hominace, non-enim miser est, etc. Be quiet, good folks. This young man is not so miserable as you think. He is neither gone to sticks nor acoron, said Gloriosus at Senei expus heros. He lives forever in the Elysian fields. He now enjoys that happiness which your great king 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 sees 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 premeditation make such accidents familiar, as Ulysses that wept for his dog, but not for his wife. Quadporatus es et animal obfumato, accustom thyself and harden beforehand by seeing other men's calamities, and applying them to thy present estate. Prae visum et levius quadfuit ante malum. I will conclude with Epictatus. If thou lovest a pot, remember it is but a pot thou lovest, and thou will not be troubled when't is broken. If thou lovest a son or wife, remember they were mortal, and thou will not be so impatient. And for false fears, and all other fortuitous inconveniences, mischances, calamities, to resist and prepare ourselves, not to faint his best, stultum est americ could retire in non-protest. It is a folly to fear that which cannot be avoided, or to be discouraged at all. Naum quisk quisk trepidus pavet fel optat, abdekit clepeum, lo coque motus, nectit quavaliat trahi cat enum. 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. End of Section 26. Section 27 of the Anatomy of Melancholy, Volume 2. This is a Librivox recording. All Librivox recordings are in the public domain. For more information or to volunteer, please visit Librivox.org. Recording by Morhen Scorpion. The Anatomy of Melancholy, Volume 2 by Robert Burton, Section 27. Partition 2, Section 3, Member 6. Against envy, liver, emulation, hatred, ambition, self-love, and all other affections. Against those other passions and affections, there is no better remedy than as mariners when they go to sea, provide all things necessary to resist a tempest. To furnish ourselves with philosophical and divine precepts, other men's examples, periculum ex alias faccheri, civi cord ex usus siet. To balance our hearts with love, charity, meekness, patience, and counter-poise those irregular motions of envy, liver, spleen, hatred, with their opposite virtues, as we bend a crooked staff another way, to oppose sufferance to labour, patience to approach, 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 grounds, on what occasion, is it just or feigned, and then either to pacify ourselves by reason to divert some other object, contrary passion or premeditation. Meditari secum oportet quor pacto adversum erunam ferret. Paricula damna, exilia peregri, radion semper cogitet, out filie picatum, out oxoris mortum. Out mortum filie, camunia esse hike, fiere posse, od neiquit animus et novum. To make them familiar, even all kind of calamities, that when they happen they may be less troublesome unto us. In secundis meditari quor pacto ferris adversa, or out of mature judgment to avoid the effect, or disenal the cause, as they do that are troubled with toothache, hold them quite out. The beaver bites off stones to save the rest, till they are the like with that they are out of press. 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 innure us to it. Vertuta vulpes, as the proverb says, laquio haud capitor. An old fox is not so easily taken in a snare. An old soldier in the world, we think, should not be disquieted, but ready to receive all fortunes, encounters, and with that resolute captain, come what may come to make answer. No labour comes that unawares to me, for I have long before cast what may be. Non-hoc primum mea petrua vulnes censerant. Graviora tuli. The commonwealth of Venice, in their armoury, have this inscription. Happy is that city which in time of peace thinks of war, a fit motto for every man's private house. Happy is the man that provides for a future assault. But many times we complain, repine, and mutter without a cause. We give way to passions we may resist, and will not. Socrates was bad by nature, envious, as he confessed to Zophius the Physionomer, accusing him of it, forward and laschivious. But as he was Socrates, he did correct and amend himself. Thou art malicious, envious, covetous, impatient, no doubt, and laschivious. Yet as thou art a Christian, correct and moderate thyself. It is something I confess, and able to move any man, to see himself contempt, obscure, neglected, disgraced, undervalued, left behind. Some cannot endure it. No, not constant lypseus, a man discreet otherwise, yet too weak and passionate in this, as his words express. Collegus Olim, cross eggos in a Femitun known in Truero. But he was much to blame for it. To a wise, staid man, this is nothing. We cannot all be honored 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, irony, and indirect means, as too many do, by bribery, fluttery, 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. May non-offendant mono don in. Oculus incurrent, 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, compositor Palpatate, but I live secure and quiet. They are dignified, have great means, pomp and state. They are glorious, but what have they with it? Envy, trouble, anxiety, as much labour to maintain their place with credit, as to get it at first. I am contented with my fortunes, spectator, a long incro, and love, neptunum focal, a terra spectare forentum. He is ambitious, and not satisfied with his, but what gets he by it? To have all his life laid open. His reproach is seen. Not one of a thousand, but he has 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, and get what they can. It offends me not. They may add, tell us, la re secretto, to coque tagate. I am well pleased with my fortunes. Vivo et Rigno, simulista relinquens. I have learned in what state, so ever I am, therewith to be contented. Philip, four, eleven. Come what can come, I am prepared. Nave ferra magna an parva, ferra unas et idam. I am the same. I was once so mad to bustle abroad, and seek about for preferment. Tire myself, and trouble all my friends. Zed nihil labo tantos profecit nam dum alios amicorm, ross avocat. Ali est ignotus sum, his invisas, ali i largei formitant. Intercedent ille mecum soliciti, ivanes pei lactant, dum alios ambio, ross captor, ilis inotesco. Aitas perit, ani defluent. Amici fatigantor, ego deferro, et diam mundae taesus, huma naicway sator infidelitatis acriesco. And so I say still. Although I may not deny, but that I have had some bountiful patrons and noble benefactors, nasim interim ingratus, and I do thankfully acknowledge it, I have received some kindness, cord deus illus benificium rependat, sin non provotis, fortace pro meritis. More per adventure 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 sufferous to myself. What I have said, without prejudice or alteration, shall stand. And now, as a mired horse that struggles at first with all his might and main to get out, but when he sees no remedy, that his beating will not serve, lies still. I have laboured in vain, rest satisfied, and if I may usurp that of prudentius, in veni portum, space et fortuna valete, nil mi him robiscum, ludite nunc alios. Mine havens found, fortune and hope adieu, mock others now, for I have done with you. End of section 27. Section 28 of the Anatomy of Melancholy, Volume 2. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Morgan Scorpion. The Anatomy of Melancholy, Volume 2 by Robert Burton, Section 28. Partition 2, Section 3, Member 7. Against repulse, abuses, injuries, contempts, disgraces, contrumerees, slanders, scoffs, etc. 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 torches and discontents. To divert all, I cannot hope. To point alone that some few of the chiefest is that which I aim at. Repulse. Repulse and disgrace are two main causes of discontent, but to an understanding man not so hardly to be taken. Caesar himself has been denied, and when two stand equal in fortune, birth, and all other qualities alike, one of necessity must lose. Why should 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 affect, after prostra's 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, officers, are not always given by dessert or worth, but for love, affinity, friendship, affection, great men's letters, or as commonly they are bought and sold. Honours in court are bestowed not according to men's virtues and good conditions. As an old court here observes, but as every man hath means, or more potent friends, so he is preferred. With us in France, for so their own continent relates, most part the matter is carried by favour and grace. He that can get a great man to be his mediator, runs away with all the preferment. Indignissimus plerumque preferto, Batinius catoni, il audatus laudatissimo, servi dominanto, asseli onanto paleris, defaleren to ecui. An illiterate fool sits in a man's seat, and the common people hold him learned, grave and wise. One professor, Cardenwell notes, for a thousand crans, but he deserves not ten, when, as he that deserves a thousand, cannot get ten. Solarium non dat multis solemn, as good horses draw in carts, as coaches. And often times, which Machiavelle seconds, principes non sunt qui ob insignum vertutum principatu digni sunt. He that is most worthy wants employment, he that hath skill to be a pilot wants a ship, and he that could govern a commonwealth, a world itself, a king in conceit, wants means to exercise his worth. Hath not a poor office to manage, and yet all this while, he is a better man that is fit to reign, et si cariat regno, though he want a kingdom, than he that hath run, and knows not how to rule it. A lion serves not always his keeper, but often times the keeper the lion, and as Polydor Virgil hath it, multiregus ur propili ob inschitiam non regunt sed reguntor. Hyron 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 epicatres 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, twos so of old, and ever will be, and which Thereseus advised Ulysses in the poet, a chefe qu'a ratione, qu'est detescaire, etc. Is still in use, lie, latter, and disemble, if not, as he concludes, ergo pauper eris, then go like a beggar as thou art. Erasmus, Melanchon, Lipsius, Bodeus, Cardon, lived, and died poor. Gesna was a silly old man, Bacchulot, Enixus, amongst all those huffing Cardinals, swelling bishops that flourished in his time, and rode on footclothes. It is not honesty learning worth wisdom that prefers men. The race is not to the swift, nor the battle to the strong, but as the wise man said, chance, and sometimes a ridiculous chance. Cassus plerum quae ridiculous multus elevavit, tis fortunes durings, as they say, which made Brutus now dying, exclaim, o misera vertus, ergo nihil cram verba eras, at qui ergo tetam cram rem ex exo kebam, said to Surveibas Fortunae, believe it hereafter, o my friends, virtue serves fortune. Yet be not discouraged, o my well-deserving spirit, with this which I have said, it may be otherwise, though seldom I confess, yet sometimes it is. But to your father-content I'll tell you a tale. In Maronia Pia, or Maronia Felix, I know not whether, nor how long since, nor in what cathedral church, of that fervent 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, suppose he should carry it. The second was my Lord Bishop's Chapman, in whose gift it was, and he thought it is 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 work. 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 pevendery'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 formally 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 kind woman, 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 form of sight, and could not agree with his neighbours and fellows upon any terms. He would be gone. The twelfth and last was, a suit 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 friend 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 academic scholar had the prevencent 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, other men amaze, said it was a miracle. But one amongst the rest thanked God for it, and said, Nunc du Vat Tandem studio some essay, at Deus Integral Corde Cervire. You have heard my tale, but alas, it is but a tale, a mere fiction. Twels never sow, never like to be, and so let it rest. Well be it so, then, they have wealth and honour, fortune and development. Every man, there's no remedy, must scramble as he may, and shift as he can. Yet Cardan comforted himself with this. The star, Pomerhunt, would make him immortal, and that after his disease his bolts should be found in Lady's studies. But why should thou take thy neglect, thy canvas so to heart? It may be thou art not fit, but a child that puts on his father's shoes, hat, headpiece, breastplate, breeches, or holds his spear, but is neither able to wield the one or wear the other. So would thou do, by such an office, place or majestacy, thou art unfit, and what is dignity to an unworthy man, but, as Salvianus holds, a gold ring in a swine's snout. Thou art a brute, like a bad actor, so Plutac compares such men in a tragedy, the Ademme Fert, at a Vox non-auditor. Thou would play a king's part, but actest a clown, speakest like an ass, magnipetis phyton et quinon verbus istis, etc. As James and John, the sons of Zebedee, did ask they knew not what, nescus temerari nescus, thou dost, as another sufferers, 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. Thick superus bism. Thou art humble as thou art. It may be, had thou been preferred, thou wouldst have forgotten God and thyself, insulted over others, contempt thy friends, been a block, a tyrant, or a demigod, sacred turquoise to plebber foreman. Therefore, saith Chrysostom, good men do not always find grace and favour, lest they should be puffed up with turgent titles, grow insolent and proud. Injuries, abuses, are very offensive, and so much the more in that they think veteran Ferendo invitant Novam, 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, lest litem generat. It is much better with patience to bear, or quietly to put it up. If an arse kick me, saith Socrates, shall I strike him again? And when his wife, Zantipe, 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, aya Socrates, aya Zantipe, as we do when dogs fight, animate them the more by clapping the pan. 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 the most sovereign remedy, to put up, conceal, or dissemble it, to forget and forgive, not seven, but seventy-seven times, as often as he repents forgive him. Luke 17.3. As our Saviour enjoins us, stricken, to turn the other side, as our apostle persuades us, to recompense no man evil for evil, but as much as possible to have peace with all men, not to avenge ourselves, and we shall heap burning coals upon our adversaries' head. For if you put up wrong, as Chrysostome comments, you get the victory. He that looses his money looses not the conquest in this our philosophy. If he contend with thee, submit thyself unto him first, yield to him, durum et durum non-facuant morum, as the diver is. Two refractory spirits will never agree. The only means to overcome is to relent. Of sacriol bin case, Euclid in Plutarch, when his brother had angered him, swore he would be revenged. But he gently replied, Let me not live if I do not make thee to love me again, upon which me answer he was pacified. Lectitur of sacriol corratus ab arbore ramus, rangus civires experire tuas. A branch, if easily bended, yields to thee. Pull hard, it breaks, the difference, you see. The noble family of the Coloni, in Rome, when they were expelled the city by that furious Alexander VI, gave the bending branch, therefore, as an impress, with this motto, Lecti protest rangi non-portest, 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 honorably 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 Rames win him. Favore et beno volentia etium immanis animus mansurescit. Soft words pacify wrath, and the fiercest spirits are so soonest overcome. A generous lion will not hurt a beast that lies prostrate, nor an elephant an innocuous creature. But is infestus infestis, a terror and scourge alone to such as our stubborn and make resistance. It was the symbol of Immanuel Filibert, Duke of Savoy, and he was not mistaken in it for Kroquis Greis Mayor Magis et placabilis irae et facilis mortus mens generosa capit. A greater man is soonest pacified, and noble spirit is quickly satisfied. It is reported by Walter Mepesh, an old historiographer of ours, who lived 400 years since, that King Edward Sr. and Llewellyn, Prince of Wales, being at an interview near Orsd upon Severn in Gloucestershire, and the Prince sent for refused to come to the King. He would need to go over to him, which Llewellyn perceiving went up to the arms in water, and embracing his boat would have carried him out upon his shoulders, adding that his humility and wisdom had triumphed over his pride and folly, and thereupon 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, for he was reviled and put it up, whipped and sought no revenge, thou wilt pray for thy enemies, and bless them that persecute thee, be patient, meek, humble, et cetera. An honest man will not offer the injury for this non-vote. If he will a brangling nave, tis his fashion so to do, where his least heart is most tongue, croquisque stulteur eomagis insolescid. The more soughtish he is, still the more insolent. Do not answer a fool according to his folly. If he be thy superior, bear it by all means, grieve not at it, let him take his course. Anitus and Melitus may kill me, they cannot hurt me, as that generous Socrates made answer in light case. Men's immortal manette, though the body be torn in pieces with wild horses, broken on the wheel, pinched with fiery tongues, the soul cannot be distracted. Tis an ordinary thing for great men to vilify and insult, oppress, injure, tyrannize, to take what liberty they list, and who dares speak against. Misrum est ab eo leidi, acro non postis query. A miserable thing tis to be injured of him, from whom is no appeal, and not safe to write against him that can prescribe and punish a man at his pleasure, which Asinus Polio was aware of when Octavianus provoked him. Tis hard I confess to be so injured, one of Kylo's three difficult things, to keep counsel, spend his time well, put up injuries, but be thou patient, and leave revenge on to the Lord. Vengeance is mine, and I will repay, saith the Lord. I know the Lord, saith David, will avenge the afflicted, and judge the poor. No man, as Plato farther adds, can so severely punish his adversary, as God will such as oppress miserable men. Et terum illem dudicatum dudicat, majureque multa multat. If there be any religion, any God, and that God be just, it shall be so. If thou believest the one, believe the other, erit, erit. It shall be so. Nemesis comes after, Sero said Serial, stay but a little, and thou shalt see God's just judgment overtake him. Raro ante cadentum scalestum, de seroite pede prena cloudal. Yet with sure steps, though lame and slow, vengeance overtakes the trembling villain's speed. Thou shalt perceive that verified of Samuel to Agag, 1 Samuel 1533. Thy sword hath made many women chargless, so shall thy mother be chargless amongst other women. It shall be done to them as they have done to others. Conradinus, that brave Suervian 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, Oteonum Conradini Mortis, Pandalphus Collinuteus calls it, King Charles' own son, with two hundred nobles, was so taken prisoner, and beheaded in like sort. Not in this only, but in all other offenses, quoquisque peccate in aopunietto, 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, trumpet sound, tarotantara. Let them sack cities, take the spoil of countries, murder infants, deflower virgins, destroy, burn, persecute, and tyrannize. They shall be fully rewarded at last in the same measure, they and theirs, and that to their dessert. Adgenorum careris sine cahde ed sanguine palki. Descendant regues ed sicca morti tyrani. Few tyrants in their beds do die, but stabbed or maimed to hell they hide. Oftentimes, too, a base contemptible fellow is the instrument of God's justice to punish, to torture, and wrecks them, as an ingenuement of a crocodile. They shall be recompensed according to the works of their hands, as Hammond was hanged on the gallows he provided for mortici. They shall have sorrow apart, and be destroyed from under the heaven. Only be thou patient, vincit crepatitur, and in the end thou shalt be crowned. Yea, but tis a hard matter to do this, flesh and blood may not abide it, tis grave, grave. No, Cressa Stone replies, non escrave o homo. Tis not so grievous, neither had God commanded it, if it had been so difficult. But how shall it be done, easily, as he follows it, if thou shalt look to heaven, behold the beauty of it, and what God hath promised to such as put up injuries. But if thou resist, and go about of envy repelare, as the custom of the world is, to write thyself, or hast given just cause of offence, tis no injury, then, but a condyne punishment, thou hast deserved as much. Atte principium inte recredit crimun cord atte furit, peccusti quiesce, as Ambrose expostrates with Cain, Book III, Diabel et Cain, Dionysius of Syracuse, in his exile, was made to stand without door, patientre ferendum, fortace nos talae quid fecumus, cum in honore esimus, 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 shown others. Tis Tulli's axiom, ferre air mollus systemae, hominae's non debent, quae obsorum culpa contracte sunt. Self do, self have, as the saying is. They may thank themselves. For he that doth wrong must look to be wronged again, habit et muskos plenum et formicai sua bilith in nest. The least fly hath a spleen, and a little bee a sting, an ass overwhelmed of thiselforps nest, the little bird pecked his gold back in revenge, and the humble bee in the fable flung down the eagle's eggs out of Jupiter's lap. Fracades in Plutarch put his hand into a mouse's nest, and hurt her young ones. She bit him by the finger. I see now, saith he, there is no creature so contemptible, that it will not be revenged. Tis lex talionis, and the nature of all things, so to do, if thou wilt live quietly thyself, do no wrong to others. If any be done thee, put it up, with patience endure it. For this is thankworthy, saith our apostle. If any man for conscience towards God endure grief, and suffer wrong undeserved, for what praise is it, if when ye be buffeted for your faults, ye take it patiently? But if when ye do well, ye suffer wrong, and take it patiently, there is thanks with God, for here and to verily we are called. Cremala non-fet, if say civi testis es per impati entiam quad faunus non-est. He that cannot bear injuries, witnesses against himself that he is no good man, as Gregory holds. Tis the nature of wicked men to do injuries, as it is the property of all honest men patiently to bear them. Infobotas nulo flectito of sequeo. The wolf in the emblem sucked the goat, so the shepherd would have it. But he kept nevertheless a wolf's nature. A nave will be a nave. Injury is on the other side a good man's foot-boy, his phytos acliates, and as a lackey follows him wheresoever he goes. Besides, Misura is fortunate quite carrot inimico. He is in a miserable estate that wants enemies. It is a thing not to be avoided, and therefore with more patience to be endured. Cato Censorius, that upright Cato of whom Pata culos gives that honourable eulogium, then a fecate quad alitare facare non-potuit, was fifty times indicted and accused by his fellow-citizens. And, as Amianus well hath it, Chris Ered Inokens, C. Clamvelle Parlam, at Cusace, Sufficiat. If it be sufficient to accuse a man openly or in private, fool 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 tummels, uproars, miseries, discontent, anguish, loss, dangers that attend upon it might restrain the calamities of contention. For, as it is with ordinary game-sters, the gains go to the box, so falls it out to such as contend. The lawyers get all, and therefore, if they would consider of it, aliena pericular cantos. Other men's misfortunes in this kind, and common experience, might detain them. 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. 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, break it in pieces, but for that one he saw many more as bad in a moment. For one injury done they provoke another, come for a nore, and twenty enemies for one. Nore irritare, Crubrones, oppose not thyself to a multitude, but if thou hast received a wrong wisely consider of it, and if thou canst possibly, compose thyself with patience to bear it. This is the safest course, and thou shalt find greatest ease to be quiet. I say the same of scoffs, slanders, conchimales, obloquies, deformations, detractions, pascalling ribals, and the like, which may tend any way to our disgrace. Tis but opinion, if we could neglect, condemn, or with patience digest them, they would reflect on them that offered them at first. A wise citizen, I know not wence, had a scold to his wife. When she brawled, he played on his drum, and by that means maddened her more, because she saw that he would not be moved. Diogenes in a crowd when one called him back, and told him how the boys laughed him to scorn. Ego, inquite, non-riddior, 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 alien relates of him, whatsoever good or bad accident or fortune befell him going in or coming out, Socrates still kept the same countenance. Even so should a Christian do, as Hyrum describes him, per infamium et bonum famum grasari ad immortale tatum. March on through good and bad reports to immortality. Not to be moved, for honesty is a sufficient reward, for betas cibi premium. And in our times the soul recompends to do well, is to do well, but naughtiness will punish itself at last, improbus ipsa necretia suplicium, as the diverb is. Cri ben e fecorant illa sua factor sequentor. Cri male fecorant factor sequentor eos. They that do well shall have reward at last, but they that do ill shall suffer for that's past. Yay! I am ashamed, disgraced, dishonoured, degraded, exploded. My notorious crimes and villainies are come to light, deprendi misum est. My filthy lust, abominable oppression, and avarice lies open. My good names lost, my fortunes gone. I have been stigmatised, whipped at post, arranged and condemned. I am a common obliquy. 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 Helicia, 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 hang, to pose press to death for some murder, treason, rape, theft, oppression, all which we do here 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 has 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, etc. Thou art not the first offender, nor shall not be the last. Tis no wonder. Every hour such mother-factors are called in question. Nothing so common. Comfort thyself. Thou art not the sole man. If he that were guiltless himself should think 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 power l 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 dessert, thou wouldst peradventure be a saint in comparison. Poor souls are punished. The great ones do twenty thousand times worse, and are not so much as spoken of. Non reti archipitri tenditor nerve quae milvio, quimale facchiant nobis, illus cre nil facchiant tenditor. The nets not laid for kites or birds of prey, but for the harmless still are jims we lay. Be not dismayed, then, for manum est erore. 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, etc. 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 has committed? Recover thy credit by some noble exploit, as Stemistocles did, for he was a most debauched and vicious youth. Said Juventa Immaculus Prichlaris, factis delevite. But made the world amends by brave exploits, at last became 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 foe may stand as upright as ever he did before. Name or desperate, Meliora loves us. A wicked liver may be reclaimed, and proven honest man. He that is odious in present, his doubt and exile, may be received again with all men's favours, and singular applause, so Tully was in Rome, alqubiades in Athens. Let thy disgrace then be what it will. Quad fit, infect them non-protest essay. That which is past cannot be recalled. Trouble not thyself, vex and grieve thyself no more. Be it obliquy, disgrace, etc. No better way than to neglect, contempt, or seem not to regard it, to make no reckoning of it. The essay robo-adrid di cacetas, if thou be guiltless, it concerns thee not. Irritor vanilocquai quid cura specula lingui, la trantem curatne alta diana carnum. Doth the moon care for the barking of a dog? They detract, scoff and rail, saith one, and bark at me on every side. But I, like that Albanian dog sometimes given to Alexander for present, vindico me ab ilis solo contemptu. I lie still and sleep. Vindicate myself by contempt alone. Experts terroris achilles armatus. As a tortoise in his shell, virtute may ame in volvo, or an urchin round. Mil moro ictus, a lizard in camomile, I decline their fury, and am safe. Integritas virtusque somunumine tuta, non partat er dvisei mor sibuth invidiae. Virtue and integrity are their own fence. Care not for envy, or what comes from thence. Let them rail, then, scoff and slander. Sapiens contumelia non afficitor. A wise man, Seneca thinks, is not moved, because he knows, contrastico fontae morsem, non estrimadium. There is no remedy for it. Kings and princes, wise, grave, frudent, holy, good men, divine, are also served alike, or jane a turgo creme nulla ciconia pincite, ante vota and post vota. Jupiter's guardians may not help in this case. They cannot protect. Rosas had a dathan, a corath, David a shimai, God himself is blasphemed, nondum felix esti ting nondum turba diridet. It is an ordinary thing, so to be misused. Regium es cumveni fa caref male or dire. The chiefest men, and most understanding, are so vilified. Let him take his course. And as that lusty course in Issape, that contempt the poor arse, came by and by after with his bowels burst, a pack on his back, and was derided of the same arse, Contem nento ab is cross ipsi prius contempt cere, et ire debunter ab is cross ipsi prius ire cere. They shall be contempt and laugh to scorn of those whom they have formally derided. Let them condemn, defame or undervalue, insult, oppress, scoff, slander, abuse, wrong, curse and swear, feign and lie, do thou comfort thyself with a good conscience, incinu godias. When they have all done, a good conscience is a continual feast. Innocency will vindicate itself, and which the poet gave out of Hercules, the Asphurita Eratis, enjoy thyself, though all the world be set against thee. Condemn and say with him. Elogium mihi prai boravus. My posi is not to be moved. That my Palladium, my breastplate, my buckler, with which I ward all injuries, offences, lies, slanders. I lean upon that stake of modesty. So receive and break asunder all that foolish force of liver and spleen, and whosoever he is that shall observe these short instructions, without all question he shall much ease and benefit himself. In fine, if princes would do justice, judges be upright, clergymen truly devout, and so live as they teach. If great men would not be so insolent, if soldiers would quietly defend us, the poor would be patient, rich men would be liberal and humble, citizens honest, magistrates meek, superiors would give good example, subjects peaceable, young men would stand in awe. If parents would be kind to their children, and they again obedient to their parents, brethren agree amongst themselves, enemies be reconciled, servants trusty to their masters, virgins chaste, wives modest, husbands would be loving and less jealous, if we could imitate Christ and his apostles, live after God's laws. These mischiefs would not so frequently happen amongst us, but being most 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, whispers, liars, they cannot speak in season, or hold their tongues when they should. They will speak more than comes to their shares, in all companies, and by those bad courses accumulate much evil to their own souls. Cree contended, Siby convicium facet, 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 audacious, meek, submissive and quiet, these matters are easily remedied. They will forbear upon all such occasions, neglect, contempt, or take no notice of them, dissemble, or wisely turn it off. If it be a natural impediment, as a red nose, screened eyes, crooked legs, or any such imperfection, infirmity, disgrace, reproach, the best way is to speak of it first thyself, and so thou shalt surely take away all occasions from others to jest at it, or contempt, that they may perceive thee to be careless of it. Vatinius was wont to scoff at his own deformed feet, to prevent his enemies obliquies and sarcasms in that kind, or else by prevention, as Cotus, king of Thrace, that break a company of fine glasses presented to him with his own hands, lest he should be over much 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 prusillanimity or sortishness 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-snow, there's not a dog dares meddle with him. Marches in a man's courage and discreet courage of himself. Many other grievances there are which happen to mortals in this life, from friends, wives, children, servants, masters, companions, neighbours, our own defaults, ignorance, errors, intemperance, indiscretion, infirmities, etc., and many good remedies to mitigate and oppose them. Many divine precepts to counter-point our hearts. Special antidotes, both in scriptures and human authors, which, whoso will observe, shall purchase much even quietness unto himself. I will point out a few. Those prophetical, apostolical admonitions are well known to all. What Solomon, Sirachides, our Saviour Christ himself, has 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, etc. Apply yourselves to the times. Strive not with a mighty man. Recompense good for evil. Let nothing be done through contention or vain glory, but with meekness of mind every man is steaming 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. Hyrum commends to Calantia as an excellent way, amongst so many enticements and worldly provocations, to rectify her life. Out of human authors take these few cautions. Know thyself. Be contented with thy lot. Trust not wealth, beauty, nor parasites. They will bring thee to destruction. Have peace with all men. War with vice. Be not idle. Look before you leap. Beware of, had I wist. Honor thy parents. Speak well of friends. Be temperate in four things. Linguah, locus, oculus, et poculus. Watch thine eye. Moderate thine expenses. Hear much. Speak little. Sostenay et abstenay. If thou seest ought amiss in another, mend it in thyself. Keep thine own counsel. Reveal not thy secrets. Be silent in thine intentions. Give not ear to tail-tellers, babblers. Be not scolous in conversation, jest without bitterness. Give no man cause of offence. Set thine house in order. Take heed of surety ship. Fide et diffide, as a fox on the ice. Take heed whom you trust. Live not beyond thy means. Give cheerfully. Pay thy dues willingly. Be not a slave to thy money. Omit not occasion. Embrace opportunity. Lose no time. Be humble to thy superiors, respective to thine equals, affable to all, but not familiar. Flatter no man. Lie not, dissemble not. Keep thy word and promise. Be constant in a good resolution. Speak truth. Be not opinionative. Maintain no factions. Lay no wages. Make no comparisons. Find no faults. Meddle not with other men's matters. Admire not thyself. Be not proud or popular. Insult not. Fortunum reverento habe. Fear not that which cannot be avoided. Grieve not for that which cannot be recalled. Undervalue not thyself. Accus no man. Commend no man rashly. Go not to law without great cause. Strive not with a greater man. Cast not off an old friend. Take heed of a reconciled enemy. If thou comest a guest, stay not too long. Be not unsangful. Be meek, merciful, and patient. Do good to all. Be not fond of fair words. Be not a neuter infaction. Moderate thy passions. Think no place without a witness. Admonish thy friend in secret. Commend him in public. Keep good company. Love others to be beloved thyself. Am a tanquam osorus. Amicus todor fias. Provide for a tempest. No li irritare cra brones. Do not prostitute thy soul for gain. Make not a fool of thyself to make others marry. Marry not an old crone 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. Or chymum ne territo. Live merrily as thou canst. Take heed by other men's examples. Go as thou wouldst be met. Sit as thou wouldst be found. Yield to the time. Follow the stream. Would thou live free from fears and cares? Live innocently. Keep thyself upright. Thou needest no other keeper, etc. Look for more in Isocrates, Seneca, Plutarch, Epictatus, etc. And, for defect, consult with cheese trenches and painted cloths. End of Section 28. Section 29 of the Anatomy of Melancholy, Volume 2 This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. The Anatomy of Melancholy, Volume 2 by Robert Burton, Section 29 Partition 2, Section 3, Member 8 Against Melancholy itself Every man, says Seneca, thinks his own burden 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 the misery. Yet, compared to other melodies, 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, it is commonly pleasant, and it may be helped. If inveterate or are habit, yet they have lookita intervalla, sometimes well and sometimes ill, or if more continued, as the Vagentis word the Romans. This hostis magis assidus quam craves. A more durable enemy is endangers, and amongst many inconveniences, some comforts are next 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 wit offensive to others, not loathsome to the spectators, ghastly, fulsome, terrible, as plagues, apoplexies, leprosies, wounds, sores, tatters, pox, pestilent aches are, which either admit of no company, terrify or offend those that are present. In this melody, 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, etc. Therefore no such ambitious impudent intruders as some are. No sharkers, no conicatures, no prowlers, no smell-feasts, praetors, pandas, parasites, boards, drunkards, whormasters. Necessity and defect compel them to be honest, as Mithio told Demia in the comedy. If we be honest, it was poverty made us so. If we melancholy men be not as bad as he that is worst, this our day melancholy kept us so. Besides, they are freed in this, from many other infirmities. Solidariness makes them more apt to contemplate. Suspicion vary, which is a necessary humor in these times. Nampolque maxime cavet is sae pe coutor captus est. His attacks, most heed, is often circumvented and overtaken. Fear and sorrow keep them temperate and sober, and freeze them from any dissolute acts, which jollity and boldness thrust men upon. They are therefore no sicari, roaring boys, thieves or assassins. As they are soon dejected, so they are as soon, by soft words and good persuasions, reared. Where someness of life makes them, they are not so besotted, on the transitory vain pleasures of the world. If they doubt in one thing, they are wise and well understanding in most other. If it be inveterate, they are insensati, most part doting, or quite mad, insensible of any wrongs, ridiculous to others, but most happy and secure to themselves. Dotage is a state which many much magnify and command. So is simplicity and folly, as he said. Something fools and deserts live the merriest lives, as Ajax and Sophocles. Nihilskire vitae kundisima, tis the pleasantest life to know nothing. Innersmalorum ermedium ignorantia. Ignorance is a downright remedy of evils. These curious arts and laborious sciences, Galeans, Talis, Aristotels, Justinians, do but trouble the world some thing. We might live better with that illiterate Virginian simplicity and gross ignorance. Entire idiots do best. They are not massurated with cares, tormented with fears and anxiety, as otherwise men are. For, as he said, if folly were a pain, you should hear them howl, roar, and cry out in every house as you go by in the street. But they are most free, jokund and merri, and in some countries, as among the Turks, honoured for saints, and abundantly maintained out of the common stock. They are no dissimblers, liars, hypocrites, for fools and madmen tell commonly truths. In a word, as they are distressed, so are they pitied, which some hold better than to be envied, better to be sad than merri, better to be foolish and quiet, quam sapere et ringi, to be wise and still vexed, better to be miserable than happy, of two extremes it is the best. The Anatomy of Melancholy, vol. 2, by Robert Burton, section 30. Partition 2, section 4, member 1, subsection 1. Of Physics Which Cureth With Medicines After a long and tedious discourse of these six non-natural things and their several rectifications, all which are comprehended in diet, I am come now at last to pharmaceutis, or that kind of physics which cureth by medicines, which apothecaries most part make, mingle, or sell in their shops. Many cavill at this kind of physics and hold it unnecessary, unprofitable to this or any other disease, because those countries which use at least live longest, and are best in health, as Hector Boethius relates of the Isles of Orcades. The people are still sound of body and mind, without any use of physics. They live commonly 120 years, and Ortelius in his itinerary of the inhabitants of the forest of Arden. They are very painful, long-lived, sound, etc. Martianus Capella, speaking of the Indians of his time, saith, they were, much like our western Indians now, bigger than ordinary men. Brad Corsley, very long lived, in so much that he died at a hundred years of age, went before his time, etc. Damianus Aegos, Saxo Grammaticus, Obanus Bohemus say, the like of them that live in Norway, Lapland, Finnmark, Bayamia, Karelia, 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 physics. The name of it is not once heard. Dithmaris Blaschenius, in his accurate description of Iceland, 1607, makes mention, amongst other matters, of the inhabitants and their manner of living, which is dried fish instead of bread, butter, cheese, and salt meats. Most part they drink water and whey, and yet without physics or physician, they live many of them 250 years. I find the same relation by Lyrius and some other writers of Indians in America. Paulus Jovius, in his description of Britain and Lavinus Lemnius, observe as much of this our island, that there was of old no use of physics amongst us, and but little at this day, excepted be for a few nice idle citizens, surfiting couriers, and stall-fed gentlemen-lubbers. The country people use kitchen physics, and common experience tells these that they live freest from all manner of infirmities, that make least use of apothecaries' physics. Many are overthrown by preposterous use of it, and thereby get their bane, that might otherwise have escaped. Some think physicians kill as many as they save, and who can tell? Quote Themison Aigros, autumn no, ossidrin uno. How many murders they make in a year? Quibis impune, lysid hominin ossidrei, 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 in nature and themselves. To us, plain is dilemma of old. Every disease is either curable or incurable. A man recovers of it or is killed by it. Both ways, physics 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 Romans distasted them so much that they were often banished out of their city, as Pliny and Celsus relate, for six hundred 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 Beatrice Cannon-Hurious, a patrician of Rome and a great doctor himself, one of their own tribe, proves my sixteen arguments. Because it is mercenary is now used, base and as fiddlers play for a reward. Juridicis medicis fisco fas vivere rapto, tis a corrupt trade, no science, art, no profession, the beginning practice and progress of it, all is not, full of imposture, uncertainty, and thus generally more harm than good. The devil himself was the first inventor of it. Inventum est medicina mium, 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. Asculapius, his son, had his temples erected to his deity, and did many famous cures. But as lactantius holds, he was a magician, a mere imposter, and as his successors, Theon, Potolirius, Malampius, Minecretace, another god, by charms, spells, and ministry of bad spirits, performed most of their cures. The first that ever wrote in physics to any purpose was Hippocrates, and his disciple and commentator, Galen, whom Scaliger calls Fimbrian Hippocrates. But as carton censures them, both immethodical and obscure, as well as those old ones are, their precepts confused, their medicines obsolete, and now most part rejected. Those cures which they did, Paracelsus holds, were rather done out of their patients' confidence and good opinion they had of them. And many 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, imposters, montemanks, 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 party's constitution, disease, and causes of it, they give quite contrary physics. One saith this, another that, out of singularity or opposition. As he said of Adrian, multitudum edicorum principum interface it. A multitude of physicians hath killed the emperor. Plus a medico quam amorbo pariculae. More danger there is from the physician than from the disease. Besides, there is much imposture and malice amongst them. All arts, saith cardin, admit of cozening, physic amongst the rest, doth appropriate it to herself, and tells a story of one courteous, a physician in Venice, because he was a stranger, and practiced amongst them. The rest of the physicians did still cross him in all his precepts. If he prescribed hot medicines, they would prescribe cold. Macentes pro callidus frigida, pro frigida humida, pro progantivus astringentia, binders for purgatives, omnia perturberbant, if the party miscarried, curtium damdibunt. Curteous killed him that disagreed from them. If he recovered, then they cured him themselves. Much emulation and posture malice there is amongst them. If they be honest and mean well, yet a nave apothecary that administers the physics and makes the medicine, may do infinite harm by his old obsolete doses, adulterin drugs, bad mixtures, quid pro quo, etc. C. fuchsius, book one, section one, chapter eight, courtes dispensatory, and brassivola's examine, etc. 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, menslayers, chirurgians, and apothecaries especially, that are indeed the physician's hangman, carnifices, and common executioners. Though to say truth, physicians themselves come not far behind for, according to that facete epigram of Maximilianus Eurentius, what's the difference? Chirurgicus medico quo differt, solicidisto, anacot hexuses, anacot il manio, carniface, haq ambo tantum defer videnture, tardius high faciant, quod facet ilcito. But I return to their skill, many diseases they cannot cure at all, as apoplexy, epilepsy, stone, strangury, gout, to larinotisem nesquit medicina, potegram, cortin agus, a common agu, sometimes stumbles them all, they cannot so much as ease, they know not how to judge of it. If my pulses, that doctrine, some hold, is wholly superstitious, and I dare boldly say with Andrew Dudeth that variety of pulses, described by Galen, is neither observed nor understood of any. And for Euron, that is Meritrix medicorum, the most deceitful thing of all, as forestis and some other physicians have proved at large, I say nothing of critic days, errors and indications, etc. The most rational of them, and skillful, are so often deceived, such as thelosinus and furs, 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, Sardis and Obanus, Bohemus of many other nations, and those that prescribed physics amongst them did so arrogantly take them to cure all diseases as our professors do, but some one, some another, as their skill and experience did serve, one cured the eyes, a second the teeth, a third the head, another the lower parts, etc., 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 and 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 caviling and contumelius arguments no further, lest some physician should mistake me and deny me physics when I am sick. For my part, I am well persuaded of physics, I can distinguish the abuse from the use in this and many other arts and sciences. Alliotvinum Alliot-Ebriotos, wine and drunkenness are two distinct things. I acknowledge it a most noble and divine science, insomuch that Apollo, Asculapius, and the first founders of it, Meritopro-D's Habitai, were worthily counted gods by seceding ages, for the excellency of their invention. And whereas Apollos at Delos, Venus at Cyprus, Diana at Ephesus, and those other gods were confined and adored alone in some peculiar places, Asculapius in his temple and alters everywhere, in Corinth, Lassidamon, Athens, Thebes, Epidares, etc. Bassanius records for the latitude of his art, deity worth and necessity. With all virtuous and wise men, therefore I honor the name and calling, as I am enjoined to honor the physician for necessity's sake. The knowledge of the physician lifted 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. Ecclesiastes 581, But of this noble subject, how many panagyrex are worthily written? For my part, as Salas said of Carthage, Prisit Celeric Quam Paca Desiree. 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 is no other which I say than that which Arnaldis prescribes in his eighth aphorism. A discreet and goodly physician doth first endeavor to expel a disease by medicinal diet, then by pure medicine, and in his ninth, he that may be cured by diet, must not meddle with physic. So in eleventh aphorism, a modest and wise physician will never hasten to use medicines, but upon urgent necessity, and that sparingly too, because as he adds in his thirteenth aphorism, whosoever takes much physic in his youth shall soon bewail it in his old age. Purgative physic especially, which doth much debilitate nature, for which causes some physicians refrain from the use of Purgative, or else sparingly use them. Henricus Ireris, 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, weak in nature, and cause that cacochymia which Celsus and others observe, or ill digestion, and bad Jews through all parts of it. Galen himself confesses 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 alternatives and cordials no man doubts, be they simples or compounds. I will amongst that infinite variety of medicines which I find in every pharmacopia, every physician, herbalist, etc., single out some of the chiefest. End of section 30, recording by Lawrence Trask, Mount Vernon, Ohio.