 Section 18 of The Anatomy of Melancholy, Volume 1. 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 Anna Simon. The Anatomy of Melancholy, Volume 1 by Robert Burton, Section 18. Partition 1, Section 1, Member 2, Subsections 1-4. Digression of Anatomy Before I proceed to define the disease of melancholy, what it is, or to discourse farther of it, I hold it not impertinent to make a brief digression of the anatomy of the body and faculties of the soul for the better understanding of that which is to follow, because many hard words will often occur as mirak, hypochondries, emirats, etc. imagination, reason, humours, spirits, vital, natural, animal, nerves, veins, arteries, chylos, pituita, which by the vulgar will not so easily be perceived what they are, how sighted, and to what end they serve. And besides, it may, per adventure, give occasion to some men to examine more accurately, search further into this most excellent subject, and thereupon with that royal prophet to praise God, for a man is fearfully and wonderfully made and curiously wrought, that have time and leisure enough and are sufficiently informed in all other worldly businesses as to make a good bargain, buy and sell, to keep and make choice of a fair hawk, hound, holes, etc. 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 melanchthon well envays, lend 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 pre-use those elaborate works of Galen, Bohens, Plato, Veselius, Phelopius, Laurentius, Remulinus, etc., 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 Columbus and microcosmographia in 13 books, I've made this brief digression, also because Wecker, Melanchthon, Phrenelius, Phosius and those tedious tracts Deanima, which have more compagniously 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. Subsection 2. Division of the body, humus, spirits Of the parts of the body there may be many divisions. The most approved is that of Laurentius out of Hippocrates, which is into parts contained or containing. Contained are either humus or spirits. Humus. A humor 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 acquisit. The radical or innate is daily supplied by nourishment with some call cambium, and make those secondary humus of Ross and Gluten to maintain it, or acquisit to maintain these four first primary humus coming and proceeding from the first concoction in a liver, by which means chylus is excluded. Some divide them into profitable and excrementitious, but Crato, out of Hippocrates, will have all four to be Jews and not exhumans, without which no living creature can be sustained, which four, though they become pre-handed 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 diseased humus, as Melanchthon calls them. Blood. Blood is a hot, sweet, tempered, red humor, prepared in the mesheric 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. Petuita, or phlegm, is a cold and moist humor 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 overdry. Colour is hot and dry, bitter, begotten of the hotter parts of the chylus and gathered to the goal. It helps the natural heat and senses and serves to the expelling of excrements. Melancholy. Melancholy, cold and dry, thick, black and sour, begotten of the more faculent part of the nourishment and purged from the spleen, is a bridle to the other two hot humus, blood and colour, preserving them in the blood and nourishing the bones. These four humus have some analogy with the four elements and to the four ages in man. Serum, sweat, tears. To these humus you may add serum, which is the matter of urine and those excrementious humus of the third concoction, sweat and tears. Spirits. 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 paracelsus, a fourth soul of itself. Melanchthon 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 then 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. The animal spirits sees then life sees it 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. Subsection 3. Similar parts. Similar parts. Containing parts, by reason of their more solid substance, are either homogeneous or heterogeneous. Similar or dissimilar. So Aristotle divides them. Book 1, chapter 1, The Historia Animalium. Lorenzius, chapter 20, book 1. Similar or homogeneous are such as, if they be divided, are still severed into parts of the same nature, as water into water. Of these some be spermetical, some fleshy or carnal. Spermetical are such as are immediately begotten of the seed, which are bones, gristles, ligaments, membranes, nerves, arteries, veins, skins, fibres or strings, fat. Bones. The bones are dry and hard, begotten of the thickest of the seed to strengthen and sustain other parts. Some say there be three hundred and four, some three hundred and seven, or three hundred and thirteen in man's body. They have no nerves in them and are therefore without sense. A gristle is a substance softer than bone and harder than the rest, flexible and serves to maintain the parts of motion. Ligaments are they that tie the bones together and other parts of the bones with their subserving tendons. Membranes' office is to cover the rest. Nerves or sinews are membranes without and full of marrow within. They proceed from the brain and carry the animal spirits for sense and motion. Of these some be harder, some softer. The softer serve the senses and there be seven pair of them. The first be the optic nerves by which we see. The second move the eyes. The third pair serve for the tongue to taste. The fourth pair for the taste in the pellet. 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, etc. Arteries. Arteries are long and hollow with a double skin to convey the vital spirit. To discern which the better they say that Veselius, the anatomist, was one to cut up man alive. They arise on 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 refluturate the heart. Veins. Veins are hollow and round like pipes arising from the liver, carrying blood and natural spirits they feed all the parts. Of these there be two chief, veinaporta and venacava from which the rest are corroded. That venaporta is a vein coming from the concave of the liver and receiving those meserecal 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 venaporta are the meserecal and hemorrhoids. The branches that cover are inward or outward. Inward, seminal or emergent. Outward, in the head, arms, feet, etc. and have several names. Fibri. Fat. Flesh. Fibri 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 skin covers the rest and has a criticulum or a little skin tinderate. Flesh is soft and ruddy, composed of the congealing of blood, etc. Subsection 4. Dissimilar parts. Dissimilar parts are those which we call organical or instrumental and they be inward or outward. The chiefest outward parts are situated forward or backward. Forward, the crown and foretop of the head, skull, face, forehead, temples, chin, eyes, ears, nose, etc. Neck, breast, chest, upper and lower part of the belly, hypochondries, navel, groin, flank, etc. Backward, the hinder part of the head, back, shoulders, sides, loins, hip bones, ossacrum, buttocks, etc. Or joints, arms, hands, feet, legs, thighs, knees, etc. Or common to both, which because they are obvious and well known, I have carelessly repeated. Eaque principura et grandiura tantum, quot reliquum ex libris den anima cui volet accipiat. Inward, organical parts, which cannot be seen, are diverse in number and have several names, functions and divisions, but that of 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 sight, three regions or a three-volt 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 gives sense and motion to the rest and is, as it were, a privy counsellor and counsellor to the heart. The second region is a chest or middle belly, in which the heart as king keeps its cold, and by his arteries communicates life to the whole body. The third region is a lower belly, in which the liver resides as a legate allater, with the rest of his natural organs, serving for concoction, nourishment, expelling of excrements. This lower region is distinguished from the upper by the mid-riff or diaphragma, and is subdivided again by some into three concavities or regions, upper, middle and lower. The upper of the hypochondries, in whose right side is a 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 cores, which is again subdivided into three other parts. The Arabians make two parts of this region, epigastrium and hypogastrium, upper or lower. Epigastrium they call Merak. From whence comes Merakialis melancholia, sometimes mentioned of them. Of these several regions I will treat and breathe apart, and first of the third region, in which natural organs are contained. The anima, the lower region, natural organs. But you that are readers in the meantime, suppose you were now brought into some sacred temple or majestical palace, as Melanchthon said, to behold not the matter only, but the singular art, workmanship and counsel of this great creator. And it is a pleasant and profitable speculation if it be considered a right. The parts of this region, which present themselves to your consideration and view, are such as served to nutrition or generation. Those of nutrition serve to the first or second concoction, as the esophagus, or gullet, which brings meat and drink into the stomach. The ventricle, or stomach, which is seated in the midst of that part of the belly beneath the mid-riff, the kitchen as it were, of the first concoction, and which turns our meat into chylus. It has two mouths, one above another beneath. The upper is sometimes taken for the stomach itself. The lower and nether door, as Whacker calls it, is named Pilarus. This stomach is sustained by a large kell, or coal, called omentum, which some will have the same as 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 sight and substance, slender or thicker. The slender is the oedinum, or whole gut, which is next to the stomach, some twelve inches long, set fissures. Jyudinum, or empty gut, continue it to the other, which has many meseraic veins next to it, which take part of the chylus to the liver from it. Illian, 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 has 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 busy either in refining the gut nourishment or expelling the bad, it chiefly belonging to the liver, like in colour to congeal blood, the shop of blood, situated in the right hyper-country, in figure like to a half-moon, generosity-membrum, melanchthon, 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 colouric or watery, which the other subordinate parts convey. The gall placed in the concave of the liver extracts colour to it, the spleen melancholy, which is situated on the left side over against the liver, a spongy matter that draws the black colour 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 draws this superfluous moisture from the blood. The two ureters convey it to the bladder, which by reason of his sight in a lower belly is apt to receive it, having two parts, neck and bottom. The bottom holds the water, the neck is constringed with a muscle, which as a porter keeps the water from running out against our will. Members of generation are common to both sexes, are peculiar to one, which because they are important to my purpose I do voluntarily omit. Middle Region Next in ure 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 and membranes, and amongst other uses it has is the instrument of laughing. There is also a certain thin membrane full of sinews, which cover 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 mediastinums, which devise 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 soul commander of it, the seat and organ of all passions and affections, primum vivens, ultimum moeans, it lives first, dies last in all creatures, of a pyramidical form and not much unlike to a pineapple, a part worthy of 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, colour, enjoy 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 soul member, yet it may be divided into two creeks, right and left. The right is like the moon increasing, bigger than the other part, and receives blood from vena cava, distributing some of it to the lungs to nourish them. The rest to the left side to engender spirits. The left creek had the form of a cone and is the seed 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 and the blood, and by that great artery called aorta it sends vital spirits over the body and takes air from their lungs by that artery which is called venosa, so that both creeks have their vessels. The right two veins, the left two arteries, besides those two common and fractious 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, Seth Frenelius. The town clerk or crier, one terms it, the instrument voice as an orator to a king, and next to the heart to express their thoughts by voice. That is the instrument of voice is manifest in that no creature can speak or utter any voice which wanted 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 the aspar arteria which consists of many gristles, membranes, nerves, taking in air at the nose and mouth and by it likewise exhales the fumes of the heart. In the upper region serving the animal faculties the chief organ is the brain which has a soft, marwish, and white substance and gender 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 seed of the soul the habitation of wisdom, memory, judgment, reason and in which man is most likened to God and therefore nature has covered it with a skull of hard bone and two skins or membranes whereof the one is called dhuramata or meanings the other piamata the dhuramata is next to the skull, above the other which includes and protects the brain when this is taken away the piamata 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 four and hinder part the four part is much bigger than the other which is called the little brain in respect of it this four part has 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 side and beget animal spirits if they be any way heard sense and motion seethe these ventricles moreover are held to be the seed of the common sense the middle ventricle is a common concourse and cavity of them both and has two passages one to receive petuita and the other extends itself to the fourth creek in this they place imagination and cogitation and so the three ventricles of the four part of the brain are used the fourth creek behind the head is common to the cerebral 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 is the place where they say the memory is seeded end of section 18 section 19 of the anatomy of melancholy volume 1 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 Margaret Espayet the anatomy of melancholy volume 1 by Robert Burton section 19 section 1 subsection 5 through 8 subsection 5 of the soul and her faculties according to Aristotle the soul is defined to be entelecea perfectio et actus primus corporis organisi vitam habentis impotentia the perfection or first act of an organical body having power of life which most philosophers approve but many doubts arise for the essence, subject, seat, distinction and subordinate faculties of it for the essence and particular knowledge of all other things it is most hard be it of man or beast to discern as Aristotle himself Tully, Picus, Mirandola Tolet and other neoteric philosophers confess we can understand all things by her but what she is we cannot apprehend some therefore make one soul divided into three principal faculties other three distinct souls which question of late has been much controverted by Picolominius and Zarabelle Paracelsus will have four souls adding to the three grand faculties a spiritual soul which opinion of his, Campanella in his book de censurerum much labors to demonstrate and prove because carcasses bleed at the side of the murderer with many such arguments and 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 and all and all in every part which is amply discussed in Zarabelle amongst the rest the common division of the soul is into three principal faculties vegetal, sensitive and rational which make three distinct kinds of living creatures vegetal plants sensible beasts rational men how these three principal faculties are distinguished and connected Humano ingenio in accessum videttur is beyond human capacity as Tarellus Philip Flavens and others suppose the inferior may be alone but the superior cannot subsist without the other so sensible includes vegetal rational bulls which are contained in it Seythera Stadl ut trigonus indetragono as a triangle in a quadrangle vegetal soul vegetal the first of the three distinct faculties is defined to be a substantial act of an organical body by which it is nourished, augmented and begets another like unto itself in which definition three several operations are specified altrix octrix procreatrix the first is nutrition whose object is nourishment, meat, drink and the like his organ the liver insensible creatures implants 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 has four other subordinate functions or powers belonging to it attraction retention, digestion, expulsion attraction attraction is a ministering faculty which as a lodestone doth iron draws meat into the stomach or as a lamp doth oil and this attractive power is very necessary in plants which suck up moisture by the root as another mouth into the sap as a like stomach retention retention keeps it being attracted unto the stomach until such time it be concocted for if it should pass away straight the body could not be nourished digestion digestion is performed by natural heat for as the flame of a torch consumes oil, wax, tallow so doth it alter and digest the nutritive matter indigestion is opposite unto it for want of natural heat of this digestion there be three differences maturation, exhalation acation maturation 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 glutton 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 exhalation exhalation 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 acation acation is a concoction of the inward moisture by heat his opposite is semiestulation order of concoction forefold besides these several operations of digestion there is a forefold order of concoction mastication or chewing in the mouth chillification of this so chewed meat in the stomach the third is in the liver to turn this chilus into blood called purification the last is assimilation which is in every part expulsion 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 etc. incantation as this nutritive faculty serves to nourish the body so does 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 but most certain as the poet observes a term of life is set to every man which is but short and pass it no one can generation the last of these vegetal faculties is generation which begets another by means of seed like unto itself the perpetual preservation of the species to this faculty they ascribe three subordinate operations the first to turn nourishment into seed etc. life and death concomitance of the vegetal faculties necessary concomitance or affections of this vegetal faculty are life and his privation death to the preservation of life the natural heat is most requisite through sissity and humidity and those first qualities be not excluded this heat is likewise in plants as appears by their increasing fructifying etc. though not so easily perceived in all bodies it must have radical moisture to preserve it that it be not consumed to which preservation our climb 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 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 defective oil to maintain it subsection 6 of the sensible soul next in order is the sensible faculty which is as far beyond the other indignity as a beast is preferred to a plant having those vegetal powers included in it is defined an act of an organical body by which it lives half sense, appetite judgment, breath and motion his object in general is a sensible or passable 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 scalagher's sixth sense of titillation as you please or that of speech which is the sixth external sense according to Lullius inward or three common sense fantasy, memory those five outward senses have their object in outward things only and such as are present as the eye sees no color 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 which we cannot live besides the sensitive power is active or passive active in sight the eye sees the color passive when it is hurt by his object as the eye by the sunbeams according to that axiom visibili forte distrui sensum or if the object be not pleasing as a bad sound to the ear a stinking smell to the nose etc sight of these five senses sight is held to be most precious and the best and that by reason of his object it sees the whole body at once by it we learn and discern all things a sense most excellent for use to the sight three things are required the object the organ and the medium the object in general is visible or that which is to be seen as colors and all shining bodies the medium is the illumination of the air which comes from light commonly called diaphanum for in dark we cannot see the organ is the eye and chiefly the apple of it by which those optic nerves concurring both in one conveys the sight to the common sense between the organ and the object a true distance is required that it be not too near or too far off any excellent questions appertain to this sense discussed by philosophers as whether this sight be caused intrametendo, velextrametendo etc by receiving in the visible species or sending of them out which Plato, Plutarch, Microbius Lectantius and others dispute and besides it is the subject of the perspectives of which Alhazen the Arabian Vitello, Roger Bacon Baptista Porta Guides Ubaldes Aquilonius etc have written whole volumes 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 struck which must be solid and able to resist as a bell, loot string not wool or sponge the medium the air which is inward or outward the outward being struck or collided by a solid body till 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 drawn by certain small instruments like drumsticks conveys the sound by a pair of nerves appropriate 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 both theist and other musicians smelling smelling is an outward sense which apprehends by the nostrils drawing in air and of all the rest it is the weakest sense in men the organ is 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, vapor 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 safe, a jealous are of discipline and that by avoiding bad smells as by choosing good which do as much alter and affect the body many times as diet itself taste taste a necessary sense which perceives all savers 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 saver which is a quality in the juice arising from the mixture of things tasted some make eight species or kinds of saver bitter, sweet, sharp salt, etc all which sick men as in an egg you cannot discern by reason of their organs misaffected touching touch the last of the senses and most ignoble yet of as great necessity as the other and of as much pleasure this sense is exquisite in men and by his nerves dispersed all over the body perceives any tactile quality his organ the nerves his object those first qualities hot, dry, moist cold and those that follow them hard, soft thick, thin, etc many delight some questions are moved by philosophers about these five senses their organs, objects mediums for which brevity I omit subsection seven of the inward senses common sense inner senses are three in number so called because they be within the brain pan as common sense, fantasy, memory their objects are not only things present but they perceive the sensible species of things to come past, absent such as were there 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 I I do not know that I see or by mine ear that I hear but by my common sense who judges of sounds and colors 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 four part of the brain is his organ or seat fantasy fantasy or imagination which some call estimative or cogitative confirmed safe for Nelius by frequent meditation is an inner sense which we 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 it's not only works as appears by their several fictions antics images as ovid's house of sleep psyche's palace in Apuleius etc in men it is subject and governed by reason or at least should be but in brutes it hath no superior and is ratio Brutorum in all the reason they have 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 fantasy and reason his object is the same with fantasy his seat and organ the back part of the brain affections of the senses sleep and waking the affections of these senses are sleep and waking common to all sensible creatures rest or binding of the outward senses and of the common sense for the preservation of body and soul as Scaliger defines it for when the common sense resteth the outward senses rest also the fantasy alone is free and his commander reason as appears by those imaginary dreams which are of diverse kinds natural divine demoniacal etc according to the humours diet, actions objects etc of which are timiderous cardinous and sambicus with their several interpreters 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 vapors arising out of the stomach nerves by which the spirits should be conveyed when these vapors 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 subsection 8 of the moving faculty appetite this moving faculty is the other power of the sensitive soul which causes 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 curbing to 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 embraces the other he rejecteth according to that aphorism omnia appetunt bonum all things seek their own good or at least seeming good this power is inseparable from sense for where sense is there are likewise pleasure and pain his organ is the same with common sense and is divided into two powers or inclinations concupisable or irascible or as one translates it coveting anger invading or impugning concupisable covets always pleasant and delights some things that which is distasteful harsh and unpleasant irascible as avoiding it with anger or 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 epicaere cacchia 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 etc of which elsewhere moving from place to place is a faculty necessarily following the other for in vain were it otherwise to desire and to abhor if we had not likewise power to prosecute orus jew by moving the body from place to place by this faculty thereof we locally move the body or any part of it to 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 orus jewd as in a dog to catch a hare etc the 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 nerves in the midst of them and draw the cord and so per consequence the joint to the place intended that which is moved the motion of the body is diverse as going running, leaping, dancing sitting and such like referred to the predicament of cetus 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 which dilating themselves as a pair of bellows reciprocally fetch it in and send it out to the heart to cool it 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 end of section 19 section 20 of the anatomy of melancholy section 21 this is a libervox recording all libervox recordings are in the public domain for more information or to volunteer please visit libervox.org the anatomy of melancholy volume 1 by robert burton section 20 partition 1 section 1 member 2 subsections 9 to 11 subsection 11 of the rational soul in the precedence subsections I have anatomized those inferior faculties of the soul the rational remain a pleasant but a doubtful subject as one terms it and with the like gravity to be discussed many erroneous opinions are about the essence and original of it whether it be fire as xeno held harmony as aristoxanus 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 extra duce as tertulium lactantius de opificium dei chapter 9 hugo liber de spiritu et anima bensensia spell of ascensis speculum naturale book 23 chapters 2 and 11 Hippocrates, avicenna and many late writers 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 well be separated in men galan supposes the soul crescent essay to be the temperature itself trismegistus mousseis orpheus homer pindaris ferrissedis cirrus epictatus with the caldys and the egyptians affirmed the soul to be immortal as did those british druids of old the Pythagoreans defend metempsychosis and palenganesia that souls go from one body to another epota prius lethes onda as men into wolves bears dogs hogs as they were inclined in their lives or participated in conditions in quay ferrinas posumas irredumus pecudum quay in cobra condi lucian's cock was first euphorbis a captain ile ego nam memeni trojani tempore beli penthoides euphorbis eram a horse a man a sponge julian the apostate thought alexander's soul was descended into his body Plato into mea and in his fedon for ought 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 reminiscencia or recalling and that it was put into the body for a punishment for the deaths or man's as appears by his pleasant fiction the sort it's only anima book 10 and after 10,000 years is to return into the former body again post various anus per mille figuras rursus ad humane fer tor primordia vita others deny the immortality of it which pomponatus of pagiva decided out of Aristotle not long since and book 7 chapter 55 epistula ad lucillium epistula epistula 55 disiarchus in tuli tusculanus disputazione bus epicurus oratus epocrates galan lucritius book 1 perteria gigny parterre cum corpore et una cresere centimus parterre coi senesera mentum avarois and i know not how many neoterics this question of the immortality of the soul is diversely and wonderfully impugned and disputed, especially among the italians of late, seus johannis choleras liber de immortality anime chapter 1 the popes themselves have doubted of it leo decimus that epicurian pope as some record of him caused this question to be discussed pro and con before him and concluded last, as a profane and atheistical moderator, with that verse of cornellius gallus et radit in neelium quod fuite ante nihil it began of nothing and in nothing it ends zeno and his stoics, as austin quotes him, supposed the soul so long to continue till the body was fully putrefied and resolved into metteria prima, but after that, in fumus e venesere to be extinguished and vanished and in the meantime, whilst the body was consuming, it wandered all abroad et elongin quo multa annunciare and, as that clasimene hermitimus avird saw pretty visions and suffered I know not what errant exangues sine copere et osibus umbre 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, sayeth austin, became devils as they supposed with many such absurd tenets which he had computed Hirome, austin, and other fathers of the church, hold that the soul is immortal created of nothing and so infused into the child or embryo in his mother's womb six months after the conception not as those of brutes which are traducee and dying with them vanish into nothing to whose divine treatises and to the scriptures themselves I rejurn all such atheistical spirits as Tully did Atticus, doubting of this point to Plato's Faden or if they desire philosophical proofs and demonstrations I refer them to Nifus, Feventinus' tracks of this subject to Francis and John Pekas in de Gress, de Anima Foulosanus, Eugubinus Soto, Canis Thomas, Peresius Dandenus, Coleris to that elaborate tract in Zancus to Tully's sixty reasons and Lesius's twenty-two arguments to prove the immortality of the soul Campanella Buc de Sensu Rerum is large in the same discourse Albertinas the schoolman Jacobus Nectantus, Tom II handled it in four questions Antony Brunus Aonius Pelerius Thomas Marcenus 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 other two which are contained in it and all three faculties make one soul which is inorganical of itself although it be in all parts and in corporeal 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 subsection ten of the understanding understanding is a power of the soul by which we perceive know, remember, and judge as well singular as universals having certain innate notices or beginnings of arts a reflecting action by which it judges of its 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 hence, all nature 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 inhabit or enact, 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 fantasy and transfers them to the passive understanding because there is nothing in the understanding which was not first in the sense which the imagination has taken from the sense this agent judges of whether it be true or false and being so judged he commits it to the passable 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 bear and raised table at first capable of all forms and notions now these notions are two fold actions or habits actions by which we take notions of and perceive things habits which are durable lights and notions which we may use when we will some reckon up eight kinds of them sense, experience, intelligence faith, suspicion, error, opinion science to which are added art prudency, wisdom as also sinteresis dictamen raciones conscience so that in all 14 species of the understanding of which some are innate as the three last mention 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 practice to fabricate wisdom to comprehend the use and experiments of all notions and habits whatsoever which division of Aristotle if it be considered a right is all one for three being innate and five acquisition 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 sinteresis or the pure part of the conscience is an innate habit and thus 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 dictamen racionis 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 Carthaginians and suffered to go to Rome on that condition he should return again or pay so much for his ransom the sinteresis proposes the question his word oath promise is to be religiously kept although to his enemy and that by the law of nature do not that to another which there would not have done to thyself dictamen applies it to him and dictates this or the like Regulus there would not another man should falsify his oath or break promise with thee conscience concludes therefore Regulus thou dost well to perform thy promise and ought us to keep thine oath more of this in religious melancholy subsection 11 of the will will is the other power of the rational soul which covets or avoids such things as have been before judged and apprehended by the understanding if good it approves if evil it abhors it whether 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 has a particular object good or bad this and 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 avoided but this is free in his essence much now depraved obscured and fallen from his first perfection yet in some of his operations still free as to go walk move it as pleasure and to choose whether it will do or not do steal or not steal otherwise in vain were laws deliberations exhortations councils precepts rewards promises threats and punishments and God should be the author of sin but in spiritual things we will know good prone to evil except we be regenerate and led by the spirit we are egged on by our natural concupiscence and there is an ataxia ataraxia a confusion in our powers our whole will is a verse 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 we cannot resist our concupiscence is originally bad our heart evil the seat of our affections captivates and enforces our will so that in voluntary things we are a verse from God and goodness bad by nature by ignorance worse by art discipline custom we get many bad habits suffering them to domineer and terrorize over us and the devil is 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 counter-poised 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 disillute courses so David corrected himself when he had Saul at advantage revenge and malice were his two violent apuners on the one side of honesty, religion, fear of God withheld him on the other the actions of the will are valet and nole to will and nil 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 for the benefit 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 overborn by passion fair tour equis origa nec audit kurus habinas 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 one thing reason another there is a new reluctancy in men we cannot resist but as fedra confessed to her nurse she said well and true she did acknowledge it but headstrong passion and fury made her to do that which was opposite so david knew the filthiness of his fact what a loathsome foul crying sin adultery was yet notwithstanding he would commit murder and take away another man's wife enforced against reason, religion to follow his appetite those natural and vegetal powers are not commanded by will at all for who can add one cubit to his stature these other may but are not and thence come all those headstrong passions violent perturbations of the mind and many times vicious habits 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 end of section 20 for more information or to volunteer please visit the anatomy of melancholy volume 1 by robert burton section 21 partition 1 section 1 member 3 sub section 1 definition of melancholy name difference having thus briefly anatomized the body and soul of man as a preparative to the rest I may now freely proceed to treat of my intended object to most men's capacity and after many ambages perspicuously define what this melancholy is show his name and differences the name is imposed from the matter and disease denominated from the material cause as brawl observes melancholia melancholia quasi melina coli melina coli from black cola and whether it be a cause or an effect a disease or symptom led to natus altomyrus and salvianus decide I will not contend about it it has several descriptions notations and definitions fracate stories in his second book of intellect calls those melancholy whom abundance of that same depraved humor of black cola has so misaffected that they become mad thence and doubt in most things or in all belong to election will or other manifest operations of the understanding melanelius out of galen rufus atus 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 etc defining it from the part affected which Hercules the Saxonia approves book 1 chapter 16 calling it a depravation of the principal function fuchsius book 1 chapter 23 anoldus previa book 1 chapter 18 guianarius and others by reason of black cola polis hyliabus simply calls it a commotion of the mind aratis a perpetual anguish of the soul fastened on one thing without an aegyo which definition of his mercurialis deafectionibus book 1 chapter 10 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 does laurentius chapter 4 piezo book 1 chapter 43 donatus altomarus jackinas racis ad almanso balacius fuchsius etc which common definition howsoever approved by most herculis deafectionibus will not allow of nor david cruces he holds it insufficient as rather showing what it is not than what it is as omitting the specific difference the fantasy and brain but I descend to particulars the summum genus is dotage or anguish of the mind safe aratis of the principal parts herculis deafectionibus adds to distinguish it from cramp and palsy, and such diseases as belong to the outward sense and motions depraved, to distinguish it from folly and madness, which Montaugas makes angor anime to separate in which those functions are not depraved but rather abolished without an aegyo 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 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 Hercules de Saxonia tractatus depostomo de melancholia chapter 2 well accepts 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 subsection 2 of the part affected affection, parties affected some difference I find amongst writers about the principal part affected in this disease whether it be the brain or heart or some other member most are of the 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 consent or essence not in his ventricles or any obstructions in them for then it would be an apoplexy or epilepsy as Laurentius well observes but in a cold, dry this temperature of it in its substance which is corrupt and become too cold or too dry or else too hot as in madmen and such as are inclined to it and this Hippocrates confirms Galen, the Arabians and most of our new writers Marcus de Odis in a consultation of his quoted by Hildesheim and five others there cited are of the contrary part because fear and sorrow which are passions be seated in the heart but this objection is sufficiently answered by Montaltus who does not deny that the heart is affected as Melanelius proves out of Galen by reason of his vicinity and so is the midriff and many other parts they do come party and have a fellow feeling by the law of nature but for as much 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 of misaffected as the seat of reason and then the heart as the seat of affection Capivatius 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 mirach as the Arabians term it whole body, liver or spleen which are seldom free pylorus, misariac veins etc for our body is like a clock if one wheel be a miss 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 have elegantly declared as many doubts almost arise about the affection whether it be imagination or reason alone or both Hercules de Saxonia proves it out of Galen Aetius and Altomaris that the sole fault is in imagination Bruel is of the same mind Montaltus in his second chapter 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 often times and suppose many absurd and ridiculous things why does not reason detect the fallacy settle and persuade if she be free Avicenna therefore holds both corrupt to whom most Arabians subscribe the same as maintained by Aetius, Gorgonius, Grianarius etc to end the controversy no man doubts of imagination but that it is hurt and misaffected here for the other I determine with Albertinas Bottonas 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 Hercules de Saxonia adds faith, opinion, discourse, ratiosination are all accidentally depraved by the default of the imagination Parties affected to the part affected I may hear at the parties which shall be more opportunity spoken of elsewhere now only signified such as have the moon, Saturn, Mercury misaffected in their genitors 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 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 too much contemplation lead a life out of action are most subject to melancholy of sex is both but men more often yet 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 melody is more frequent in such as are of a middle age some assign 40 years Gario Pontus 30 Dubertis accepts neither young nor old from this adventitious Daniel Sinertis involves all of all sorts out of common experience in omnibus omnino corporebus Grugius Scunke Constitutione's dominator Aetius and Aetius ascribe into the number not only discontented, passionate and miserable persons swally, black but such as are most merry and pleasant scoffers and high coloured generally, safe races the finest wits and most generous spirits are before other obnoxious to it I cannot accept any complexion any condition, sex or age but fools and stoics which, according to Cinesius are never troubled with any manner of passion but as Anna-Queon Cicada Cine Sanguiné et Doloré similes ferre diis sunt Erasmus vindicates fools from this melancholy catalogue because they have most part moist brains and light hearts they are free from ambition, envy, shame and fear they are neither troubled in conscience nor macerated with cares to which our whole life is most subject subsection 3 of the matter of melancholy of the matter of melancholy there is much question betrixed Abyssin and Galen as you may read in Cardon's contradictions Balicius controversies Montanus, Prosper Calenus Capivacius, Bright, Frequenus that have written either whole tracks or copiously of it in their several treatises of this subject what this humour is or whence it proceeds how it is engendered in the body neither Galen nor any old writer have sufficiently discussed as Jacina stinks the neoterics cannot agree Montanus in his consultations holds melancholy to be material or immaterial and so does Arculanus the material is one of the four humus before mentioned and natural the immaterial or adventitious acquisit, redundant unnatural, artificial which Hercules de Saxonia will have reside in the spirits alone and to proceed from a hot, cold, dry moist this temperature which without matter alter the brain and functions of it Paracelsus wholly rejects and derides this division of four humus and complexions but our Galenists generally approve of it subscribing to this opinion of Montanus this material melancholy is either simple or mixed offending in quantity or quality varying according to his place where it settles as in brain, spleen, meso-raic veins heart, womb and stomach or differing according to the mixture of those natural humus amongst themselves or for unnatural or dust humus as they are diversely tempered and mingled if natural melancholy abound in the body which is cold and dry so that it be more than the body is well able to bear it must needs be distempered safe preventius and diseased and so the other, if it be depraved whether it arrives from that other melancholy of color or dust or from blood produces the like effects and is as Montanus contends if it come by a dustion of humus most part hot and dry some difference I find whether this melancholy matter be engendered of all four humus about the color and temper of it Galen holds it may be engendered of three alone excluding phlegm or pituita whose true assertion Valetius and Menardus stiffly maintain and so doth fuchsius Montaltus, Montanus How, say they, can white become black but Hercules, Disaxonia and Cardon are of the opposite part it may be engendered of phlegm et siroo contingate though its seldom come to pass so is Guianaeus and Laurentius with Melanctius in his book The Animal and chapter of humus he calls it Ascininum dull, swinish melancholy and says that he was an eyewitness of it so is Weka from melancholy a dust arrives with one kind from color another which is most brutish another from phlegm which is dull and the last from blood which is best of these some are cold and dry others hot and dry varying according to their mixtures as they are intended and remitted and indeed as Roderica's Afonseca determines icors and those serous matters being thickened become phlegm and phlegm degenerates into color color a dust becomes a ruganosa melancholia as vinegar out of purest wine purified or by exhalation of pure spirits is so made and becomes sour and sharp and from the sharpness of this humour precedes much waking troublesome thoughts and dreams etc so that I conclude as before if the humour be cold it is safe perventiness a cause of dotage and produces 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, faturity and soddishness the color of this mixture varies likewise according to the mixture be it hot or cold tis sometimes black sometimes not, altomores the same melanelius proves out of Galen and Hippocrates in his book of melancholy if at least it be his giving instance of a burning coal when it is hot shines when it is cold looks black and so doth the humour this diversity of melancholy matter produces diversity of effects if it be within the body and not putrefied it causes black jaundice if putrefied a quart and ague if it breaks out to the skin leprosy, if to parts several maladies as scurvy etc if it trouble the mind as it is diversely mixed it produces several kinds of madness and dotage of which in their place subsection 4 of the species or kinds of melancholy when the matter is diverse and confused how should it otherwise be but that the species should be diverse and confused many new and old writers have spoken confusedly of it confounding melancholy and madness as hernius grinerius, gordonius solostius, solvianus triton fratensis, savannorola that will have madness no other than melancholy in extent differing as I have said in degrees some make two distinct species as rufus aphesius an old writer constantinus africanus aureteus, aurelianus paulus aegineta otherwise acknowledge a multitude of kinds and leave them indefinite as aetius in his tretra biblios abyssena, aculanus, montanus if natural melancholy be a dust it make as one kind if blood another if collar a third differing from the first and so many several opinions there are about the kinds as there be men themselves hercules desaxonia sets down two kinds material and immaterial one from spirits alone the other from humus and spirits savannorola deagritiudinibus capitis the two kinds to be infinite one from the murak called murakialis of the arabians another stomacalis from the stomach another from the liver, heart, womb hemorrhoids one beginning another consummate melanchon seconds him as the huma is diversely a dust and mixed so are the species diverse but what these men speak of species I think ought to be understood of symptoms and so does aculanus interpret himself infinite a species it est symptoms and in that sense as gorius acknowledges in his medical definitions the species are infinite but they may be reduced to three kinds by reason of their seat head, body and hypochondries this three fold division is approved by Hippocrates in his book of melancholy if it be his which some suspect by galen book 3 delocus affectus chapter 6 founder book 1 chapter 16 racis avicenna and most of our new writers thomas erastus makes two kinds one perpetual which is head melancholy the other interrupt which comes and goes by fits which he survives into the other two kinds so that all comes to the same pass some again make four or five kinds with roduricus acastro dimormus muliarum book 2 chapter 3 and then we have the chartus who 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 moniacal persons to this rank adding love melancholy to the first and like anthropia the most received division is into three kinds the first proceeds from the soul fold of the brain and is called head melancholy the second sympathetically whole body when the whole temperature is melancholy. The third arises from the bowels, liver, spleen, or membrane, called mesentarium, named hypercondriacal or windy melancholy, which Laurentius subdivides into three parts, from those three members, hepatic, splenatic, meso-rayic. Love melancholy, which Avicenna calls ilice, and lycanthropia, which he calls cuckoo-booth-ray, are commonly included in head melancholy. But of this last, which Gerardus disolo calls amoreus, and most night melancholy, with that of religious melancholy, virginum edvidualum, maintained by Roderica's Acastro and Mochatus, and 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. 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 names a patient that had this disease of melancholy and Caninas appetitas both together and with vertigo, Julius Caesar Claudinas with stone, gout, jaundice, Trincavelius with an aegu, jaundice, Caninas appetitas, etc. Paulus Regolini, a great doctor in his time, consulted in this case, was so confounded with the confusion of symptoms that he knew not to what kind of melancholy to refer it. Trincavelius, Valopius 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, Trincavelius being demanded what he thought of a melancholy young man to whom he was sent for, ingeniously confessed that he was indeed melancholy, but he knew not 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, Hercules disaxonia attributes wholly to distempered spirits, and those immaterial, as I have said. Sometimes they cannot well discern this disease from others. In Minarius Solinanda's counsels, he and Dr. Branda both agreed that the patient's disease was hypercondriacal melancholy. Dr. Mortholdus said it was asthma, and nothing else. Solinanda and Graionius, 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 Claudinas, his forty-fourth consultation for a Polonian count, in his judgment he laboured of head melancholy, and that which proceeds from the whole temperature both at once. I could give instance of some that have had all three kinds, semel et simul, and some successively, so that I conclude of our melancholy species, as 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 Polybius informeth us, as the Lachitimonian, the Roman of old, German now, and many others. What positions say of distinct species in their books, it much matters not, since that in their patient's 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 affected per onnia. 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.