 Section 44 of the Anatomy of Melancholy, Volume 1. A Heap of Other Accidents Causing Melancholy, Death of Friends, Losses, etc. In this labyrinth of accidental causes, the farther I wander, the more intricate I find the passage, multi-ambagus, and new causes as so many bypasses offer themselves to be discussed, to search out all where unherculean work and fit of athesias. I will follow my intended thread, and point only at some few of the cheapest. Death of Friends Amongst which, loss and death of friends may challenge a first place, multi-tristanter, as Verves well observes, post-Delicias, Conviva, Diaz-Festos, many are melancholy after a feast, holiday, merry meeting, or some pleasing sport, if they be solitary by chance, left alone to themselves, without employment, sport, or want their ordinary companions, some at the departure of friends only whom they shall shortly see again, weep and howl, and look after them as a cow loves after her calf, or a child takes on that goes to school after holidays, or to may leverat to us Adventus, sick to kiss us afflicts it, which tully writes to Atticus, thy coming was not so welcome to me, as thy departure was harsh. Montanas makes mention of a countrywoman that parting with her friends a native place became grievously melancholy for many years, and tralianus of another so caused for the absence of her husband, which has an ordinary passion amongst our good wives, if their husband tarry out a day longer than his appointed time, or break his hour, they take on presently with sighs and tears. He is either rob or dead. Some mischance or other is surely befallen him. They cannot eat, drink, sleep, or be quiet in mind till they see him again. If parting with friends absence alone can work such violent effects, what shall death do when they must eternally be separated, never in this world to meet again? This is so grievous a torment for the time, that it takes away their appetite, desire of life, extinguisheth all delights. It causes deep sighs and groans, tears, exclamations. O dulque german matis, o sanguis mes, e hu te pentes, et cetera, o flor's tenor, howling, roaring, many bitter pangs, lamentis gemitucre et fe minio ululatu tecta fremont, and by frequent meditation extends so far sometimes, they think they see their dead friends continually in their eyes, observantes imagines, as Concelliato confeseth he saw his mother's ghost presenting herself still before him. Quod nimis miseri volent, hoc facile credent. Still, still, still, that good father, that good son, that good wife, that dear friend, runs in their minds. Totus animus, ha'c una cogitatione, defixus est, all the year long, as Pliny complains to Romanus, me thinks I see Virginius, I hear Virginius, I talk with Virginius, et cetera. Tessine, vei misero miji, liliar nigra vidento, palentesque rosei, nec dulque rubens hae sinthus, nulos nec mortus, noc laurus, spirot o dores. They that are most staid and patient are so furiously carried headlong by the passion of sorrow in this case, that brave discreet men otherwise, often times forget themselves, and weep like children many months together, as if that day to water would, and will not be comforted. They are gone, they are gone, what shall I do? Abstulit atre dies et funere mercit acerbo, quis dabit in lacrimas fontem miji, quis satis altos, accendet gemitus et acerbo verbo de lauri, exoret pietes oculus et yanta frangit, nec plenos abidus in it edere questus, magna adeo giactora premit, et cetera. Fountains of tears who gives, who lends me groans, deep sighs sufficient to express my moans, mine eyes are dry, my breast in pieces torn, my loss so great, I cannot enough mourn. So Struzzer, Philius, that elegant Italian poet, in his epicidium, bewails his father's death. He could moderate his passions in other matters, as he confesseth, but not in this, lie heals wholly to sorrow. L'unquatio d'otterga malis, mens illa fatisquit, indometus condam vigore et constantia mentis. How does Quintillion complain for the loss of his son to despair almost? Cardon laments his only child in his book Delibris Prufius, and elsewhere in many of his tracks. St Ambrose, his brother's death, an ego possum non cogitare d'etat, outcine lacrimus cogitari, o amare dies, o plebele's noctes, et cetera. Can I ever cease to think of thee, and to think with sorrow, o bitter days, o nights of sorrow, et cetera? Gregory Nazianzen, that noble pulcheria, o decrum, et cetera, floss reckons, pullerlands, et cetera. Alexander, a man of most invincible courage, after Hephaestian's death, as Cirtius relates, Tridurum jacquit ad morientum obstinatus. Lay three days together upon the ground, obstinate, to die with him, and would neither eat, drink, nor sleep. The woman that communed with Estrus, Book Two, Chapter Ten, when her son fell down dead, fled into the field, and would not return into the city, but there resolved to remain, neither to eat nor drink, but mourn and fast, until she died. Rachel wept for her children, and would not be comforted, because they were not. Matthew Two, eighteen. So did Adrian the Emperor bewail his Antinous, Hercules, Hylas, Orpheus, Euridice, David, Absalom. Oh, my dear son, Absalom! Augustine his mother Monica, Nyobi her children, in so much that poets paint her to be turned into a stone, as being stupefied through the extremity of grief. Agias, signo Lugubri Philiaconstonatus, in Marisae pro Cipitatum, dead it, impatient of sorrow for his son's death, drowned himself. Our late physicians are full of such examples. Montanus had a patient troubled with this infirmity, by reason of her husband's death many years together. Stinkarellius, Book One, Chapter Fourteen, hath such another almost in despair after his mother's departure, Ode to Seferme pro Cipitatum duet, and ready through distraction to make away himself. And in his fifteenth counsel, tells a story of one fifty years of age that grew desperate upon his mother's death, and cured by Fallopius, fell many years after into a relapse by the sudden death of a daughter which he had, and could never after be recovered. The fury of this passion is so violent sometimes that it daunts whole kingdoms and cities. Vespasian's death was pitifully lamented all over the Roman Empire, Totus Orbis Lugubatz, Ceth Aurelius Victor. Alexander commanded the battlements of houses to be pulled down, mules and horses to have their mains shorn off, and many common soldiers to be slain to accompany his dear Hephaestion's death, which is now practised amongst the Tatars. In a great calm dieth, ten or twelve thousand must be slain, men and horses, all they meet, and amongst those the pagan Indians, their wives and servants, voluntarily die with them. Leo Decimus was so much bewailed in Rome after his departure, that as Jovius gives out, Communist Salis Publica Hilaritas. The common safety of all good fellowship, peace, mirth and plenty, died with him. Cancrum Iodem Sepulco Cum Leone Conditel Lugubantor, for it was a golden age whilst he lived, but after his decease an iron season succeeded. Barbravis et Fida Vastitas et Deira Malorum Omnium Incomoda, Wars, Plagues, Vastity, Discontent. When Augustus Caesar died, Ceth Paturculus, Orbis Ruinem Timureramus, we were all afraid as if heaven had fallen upon our heads. Budeius records how that, at Louis XII his death, Tam subata mutatio, od quai prius digitocelum atingere vidibantor, look hume derepente serpere, sederatos ese dequeres. They that were erst in heaven upon a sudden, as if they had been planet-strucken, lay groveling on the ground. Augustus Kekidere animus, sofrandibus ingens, silva dolet lapsis. They looked like cropped trees. At Nancy in Lorraine, when Claudia Balessia, Henry II French king's sister, and the Duke's wife deceased, the temples for forty days were all shut up. No prayers nor masses, but in that room where she was. The senators all seen in black, and for a twelve-month space throughout the city, they were forbid to sing or dance. Un uli pastos illis agre diebes, freguida dafne, boves ad flumina, nula nec amnem libavit quadrupes, nec graminis adikit herbum. The swains forgot their sheep, nor near the brink of running waters brought their herds to drink. The thirsty cattle of themselves abstained from water, and their grassy fared disdained. How were we affected here in England for our Titus? Delacai Humani Gneris, Prince Henry's immature death, as if all our dearest friend's lives had exhaled with his. Scandaburg's death was not so much lamented in an epiress. In a word, as he saith of Edward I at the news of Edward of Carnarvon, his son's birth, Immortalitor Gavisus, he was immortally glad, may we say on the contrary of friend's deaths, Immortalitor Germentes. We are diverse of us as so many turtles, eternally dejected with it. There is another sorrow, which arises from the loss of temporal goods and fortunes, which equally afflicts, and may go hand in hand with the preceding, loss of time, loss of honour, office, of good name, of labour, frustrate hopes, will much torment. But in my judgment there is no torture like unto it, or that sooner procures this malady and mischief. Lossed money is bewailed with grief sincere. It rings true tears from our eyes, many sighs, much sorrow from our hearts, and often causes habitual melancholy itself. Guionarius repeats this for a special cause. Loss of friends and loss of goods make many men melancholy, as I have often seen by continual meditation of such things. The same causes our nolders feel are novice in cul-clates. Exrerum amisione, damno, amicorum morte, etc. Once alone will make a man mad. To be sans argent will cause a deep and grievous melancholy. Many persons are affected like Irishmen in this behalf, who, if they have a good scimitar, had rather have a blow on their arm than their weapon hurt. They will sooner lose their life than their goods, and the grief that comes as hence continuous long, safe plaiter, and out of many dispositions procureth and habit. Montanus and Fisemelica cured a young man of twenty-two years of age, that so became melancholy, ab amisum pecunium, for a sum of money which he had unhappily lost. Skengeth has such another story of one melancholy, because he overshot himself, and spent his stock in unnecessary building. Roger, that rich burship of Salisbury, exutus oppibus et castris a regis defano, spoiled of his goods by King Stephen, read Dolores absorptus ad quae inamentium versus indecensia fecate. So grief and mad spoke, and did he knew not what. Nothing so familiar as for men in such cases, through anguish of mind to make away themselves. A poor fellow went to hang himself, which our sonius hath elegantly expressed in a neat epigram, but finding by chance a pot of money, flung away the rope, and went merrily home. But he that hid the gold when he missed it, hanged himself with that rope which the other man had left, in a discontented humour. Ad quae condiderat postcrem non-repairit aum, aptavit collo, qurem repairit lacrium. Such feral accidents can want and plenary produce, beard by surety ship, shipwreck, fire, spoil and pillage of soldiers, or what lost soever, it boots not, it will work the like effect, the same desolation in provinces and cities, as well as private persons. The Romans were miserably dejected after the battle of Cannae, the men, amazed for fear, the stupid women tore their hair and cried. The Hungarians, when their King Ladislaus and bravest soldiers were slain by the Turks, looked as publicus, etc. The Venetians, when their forces were overcome by the French King Louis, the French and Spanish kings, Pope, Emperor, all conspired against them. At Canrae the French Herald denounced open war in the senate, Loredane, Venetorum, Dux, etc. And they had lost Padua, Brixia, Verona, Forum Giuliae, their territories in the continent, and had now nothing left but the city of Venice itself, or Urbi, Cuocoque, Ibsi, Lesbembes, to Mendon Putarente. And the loss of that was likewise to be feared, tantas repente dolla omnes tenuit, ut nunquam, alias, etc. They were pitifully plunged, never before in such lamentable distress. Anne of 1527, when Rome was sacked by Verbonius, the common soldiers made such spoil that fair churches returned to stables. Old monuments and books made horse-litter or burned like straw, relics, costly pictures defaced, altars demolished, rich hangings, carpets, etc., trampled in the dirt, their wives and loveliest daughters constipated by every base cullion, as Sogenus's daughter was by the hangman in public, before their fathers and husbands' faces. Nobleman's children, and of the wealthiest citizens reserved princes' beds, were prostitute to every common soldier, and kept for concubines. Fathers and cardinals themselves dragged along the streets, and put to exquisite torments to confess where their money was hid. The rest, murdered on heaps, lay stinking in the streets, infant's brains dashed out before their mother's eyes. A lamentable sight it was, to see so goodly a city so suddenly defaced, rich citizens sent a begging to Venice, Naples, and Cona, etc., that erst lived in all manner of delights. Those proud palaces that even now wanted their tops up to heaven, were dejected as low as hell in an instant, whom will not such misery make discontent? Terrence the poet drowned himself, some say, for the loss of his comedies which suffered shipwreck. When a poor man hath made many hungry meals, got together a small sum, which he looseth in an instant, a scholar spent many an hour's study to no purpose, his labours lost, etc., how should it otherwise be? I may conclude with Gregory, Temporalium Amor, Quantum Advocate, Cumheret Possessio, Tamcum Substrajito, or its dollar. Riches do not so much exhilarate us with their possession, as they torment us with their loss. Next to sorrow still I may annex such accidents as procure fear, for besides those terrors which I have before touched, and many other fears which are infinite, there is a superstitious fear. One of the three great causes of fear in Aristotle, commonly caused by prodigies and dismal accidents, which much trouble many of us, nesquil quid animus mihi prisargid mali, as if a hair crossed the way at our going forth, or a mouse gnaw our clothes. If they bleed three drops at nose, the salt falls towards them, a black spot appear in their nails, etc. With many such, which Augustine Nifras in his book The Algorith, polydore book three de prodigus, Ceres Bruyensis polyquartis book one chapter thirteen, discuss at large. They are so much affected, that with the very strength of imagination, fear and the devil's craft, they pull those misfortunes they suspect upon their own heads, and that which they fear shall come upon them, as Solomon Fortellus, Proverbs ten, twenty-four, and Isaiah de Nazareth, fifty-six, four, which if they could neglect and contempt, would not come to pass. Eoram veres nostre resident opinione, ut morbi gravitas quotantium cogitatione. They are intended and remitted, as our opinion is fixed, more or less. Dad poinus, safe crater of such a one, utinam non attraherit, he is punished, and is the cause of it himself. Dum fatta fugimus fatta stulti incurimus, the thing that I feared, safe job, is fallen upon me. As much as we may say of them that are troubled with their fortunes, or ill destinies foreseen, mortus angit freci ente melorum. The foreknowledge of what shall come to pass, crucifies many men, foretold by astrologers or wizards iratum ob keelum, be it ill-accident or death itself, which often falls out by God's permission. Queer de monum timet, saith Cresostom, deus ideo permitit acidere. Severus, Adrien, Domitian, can testify as much, of whose fear and suspicion, Surton, Herodian, and the rest of those writers tell strange stories in this beharf. Montonus hath one example of a young man exceeding melancholy upon this occasion. Such fears have still tormented mortal men in all ages, by reason of those lying oracles and juggling priests. There was a fountain in Greece, near Ciri's temple in Akhaya, where the event of such diseases was to be known, a glass let down by a thread, etc. Amongst those Cainian rocks at the springs of Akhaya was the oracle of Thrixias Apollo, where all fortunes were foretold, sickness, health, or what they would besides, so common people have been always deluded with future events. At this day, Metis furturorum maximae torcret sinus. This foolish fear mightily crucifies them in China, as Matthew rickias to Jesuit informeth us, in his commentaries of those countries. Of all nations they are the most superstitious, and much tormented in this kind, attributing so much to their divinators, out ifce Metis fidem fachiat, that fear itself and conceit cause it to fall out. If he foretell sickness such a day, that very time they will be sick, they will be Metis aflicti in agritudinum cadent, and many times die as it is foretold. A true saying, time on mortis morti pejor, the fear of death is worse than death itself, and the memory of that sadara to some fortunate and rich men is as bitter as gold, Ecclesiastes forty-one, one. In quietam nobis vitam fachit mortis Metis, a worse plague cannot happen to a man than to be so troubled in his mind. Tis tristae divortium, a heavy separation, to leave their goods with so much labour got, pleasures of the world which they have so deliciously enjoyed, friends and companions whom they so dearly loved all at once. Axicus the philosopher was bold and courageous all his life, and gave good precepts Dickontem nenda morti, and against the vanity of the world, to others. But being now ready to die himself, he was mightily dejected. Hac luke privabo, his oba bor bonis? He lamented like a child, etc. And those Socrates himself was there to comfort him, Ubi-pristina virtutum giactatio o axiocche, where is all your boasted virtue now, my friend? Yet he was very timorous and impatient of death, much troubled in his mind. Imbellis pavo et empatienta, etc., o clotho. Megapetus the tyrant in Lucian exclaims, now ready to depart. Let me live a while longer. I will give thee a thousand talents of gold and two voles besides, which I took from Cleocritus, worth a hundred talents apiece. Vols me, saith another, what goodly manners shall I leave? What fertile fields! What a fine house! What pretty children! How many servants! Who shall gather my grapes, my corn? Must I now die so well settled? Leave all so richly and well provided? Was me what shall I do? Animula vagula blangela qu'anunc abibis in loka? End of section forty-four. Section forty-five of the Anatomy of Melancholy, volume one. This is a Libervox recording. All Libervox recordings are in the public domain. For more information or to volunteer, please visit Libervox.org. Recording by Chris Caron. The Anatomy of Melancholy, volume one by Robert Burton. Section forty-five. Partition one. Section two. Member four. Subsection seven. Part two. A heap of other accidents causing Melancholy, death of friends, losses, etc., continued to these tortures of fear and sorrow may well be annexed, curiosity, that irksome, that tyrannizing care, nemia, solicitudo, superfluous, industry, about unprofitable things, and their qualities as Thomas defines it, an itching humor or a kind of longing to see that which is not to be seen, to do that which ought not to be done, to know that secret which should not be known, to eat of the forbidden fruit. We commonly molest and tire ourselves about things unfit and unnecessary, as Martha troubled herself to little purpose. Be an at-religion, humanity, magic, philosophy, policy, any action or study, tis a needless trouble, a mere torment. For what else is school divinity? How many doth it puzzle? What fruitless questions about the trinity, resurrection, election, predestination, pre-probation, hellfire, etc., how many shall be saved, damned? What else is all superstition, but an endless observation of idle ceremonies, traditions? What is most of our philosophy but a labyrinth of options, idle questions, propositions, metaphysical terms, Socrates, therefore, held all philosophers, cavaliers, and madmen, cavillatoris, pro-insanis-habilte-palaam-eos-arguans, faith, use-bios, because they commonly sought, after such things, quenetsh persipi, anobis nekwe, kapprehendi, pauset, or put-case they did understand, yet they were altogether unprofitable. For what matter is it for us to know how high the pleodis are, or how far distant persius and cassopia from us, how deep the sea, etc.? We are neither wiser, as he follows it, nor modester, nor better, nor richer, nor stronger, for the knowledge of it, quod supranos nihil ad nos. I may say the same of those genithliacal studies. What is astrology but vain elections, predictions, all magic, but a troublesome error, a pursu-unus-foppery, metaphysic but intricate rules and prescriptions, philology but vain criticisms, logic needless sophisms, metaphysics themselves but intricate sublet-ties, and fruitless abstractions, alchemy, but a bundle of errors, to what and are such great tomes? Why do we spend so many years in their studies? Much better to know nothing at all, as those barbarous Indians are wholly ignorant. Then as some of us, to be so sore vexed about unprofitable toys, staltus labor est ineptia room, to build a house without pins, make a rope of sand, to what end? Suibono? He studies on, but as a boy, told Saint Augustine, when I have laved the sea dry, thou shalt understand the mystery of the trinity. He makes observations, keeps times and seasons, and as courage, to use the emperor, would not touch his new bride, tell an astrologer, I told him, a masculine hour, but with what success? He travels into Europe, Africa, Asia, searcheth every Greek, sea, city, mountain, gulf, to what end? See one premonitory, said Socrates of old, one mountain, one sea, one river, and see all, an alchemist spends his fortunes, to find out the philosopher's stone foresooth, cure all diseases, make men long-lived, victorious, fortunate, invisible, and beggars himself, missold by those seducing imposters, which he shall never attain, to make gold. An antiquary consumes his treasure and time to scrape up a company of old coins, statues, rules, edicts, manuscripts, etc. He must know what was done of old and Athens, Rome, at lodging, diet, houses they had, and have all the present news at first, though never so remote before all others, what projects, councils, consultations, etc. Quedino in Arulam, in Surat, Jovi, what's now decreed in France, what in Italy, who is he, whence comes he, which way, whether goes he, etc. Aristotle must find out the motion of the European, Plenimus needs to see Vesuvius, but how sped they, one lozeth, goods another his life, Pyrus will conquer Africa first, and then Asia, he will be a sole monarch, a second immoral, a third rich, a fourth command, Turbine Magnospes Solicite in Urbibus, Iran, we run, hide, take, indefagible, pains, all up early, down late, striving to get, which we had better be without, our Dileon's busy bodies as we are, it were much fitter for us to be quiet, sit still, and take our ease, his sole study is for words, that they be Lepidae, Lexis Composte, Ut Tessereule, Agnes, not a syllable misplaced to set out a stram in a US subject, as business, both were like profit, his only delight is building, he spends himself to get curious pictures, intricate models and plots, another is holy ceremonious, about titles, degrees, inscriptions, a third is over solicitous about his diet, he must have such and such exquisite sauces, meat so dressed, so far-fetched, peregrini, arias, volucreus, so cooked, etc., something to provoke thirst, something anon to clench his thirst, thus he redeems his appetite with extraordinary change to his purse, is seldom pleased with any meal, while thrival stomach useeth all with delight, and is water in summer, feuds before, fruits before they can be, or are unusually ripe, artificial gardens and fishponds on the tops of houses, all things opposite to the vulgar sort, intricate and rare, or else they are nothing worth, so busy, nice, curious wits, make that insupportable in all vocations, trades, actions, employments, which to dualer apprehensions is not offensive, earnestly seeking that which others so scornfully neglect, thus through our foolish curiosity, do we massacrate ourselves, tire our souls, and run headlong, through our indiscretion, perverse will and want of government, into many needless cares and troubles, vain expenses, tedious journeys, painful hours, and when all is done, course some hike, cuibono, to one end. Nitre vele quay, magister maximus, dot sire non vult, arudida incitia est. Unfortunate marriage, amongst these passions, are irksome accidents, unfortunate marriage may be ranked a condition of life appointed by God Himself in paradise, in honorable and happy estate, and as great a felicity as can befall a man in his world, if the parties can agree as they ought and live as Seneca lived with his Paulina, but if they be equally matched or at discord, a greater misery cannot be expected to have a scold, a slut, a harlot, a fool, a fury, or a fiend. There can be no such plague, Ecclesiastes 2614, and he that hath her, is as if he held a scorpion, etc. 2625. A wicked wife makes a sorry countenance, a heavy heart, and he had, rather, dwell with a lion than keep house with such a wife, her properties, jovainus pontanus hath described at large under the name of euphorbia, or if they be not equal in years, the like mischief happens. Cecilius in Angelius, book 2, chapter 23, complains much of an old wife, doom idus mortae in hyo agome mortus vivo inter vivos, while I gape after her death I live in a dead man amongst the living, or if they dislike upon my occasion. Judge who that are, unfortunately wed, what is to come into a loathed bed, the same inconvenience befalls woman, at vos o jury misuram, lujete parentes, sifero at lacuio, laiva haq mi esclavore, sorte sustinio. Hard-hearted parents both lamb at my fate, itself I kill or hang to ease my state. A young gentle woman in basil was married, safe Felix Plataire, to an ancient man against her will, whom she could not effect. She was continually malancholy, and pinned away for grief. And though her husband did all she could possibly to give her content in a discontented humor at length, she hanged herself, many other stories he relates in his kind. Thus men are plagued with woman. They again, with men, when they are of divers, humors and conditions. He, a spendthrift, she sprang. One honest, the other dishonest, etc. Parents many times disquiet their children, and they, their parents, a foolish son, is an heaviness to his mother. In just a novarica, a stepmother, often vexeth, a whole family, is matter of repentance, exercise of patience, fuel of dissension, which made Cato's son expose Jolate, with his father, while he should offer to marry his client, Selenius' daughter, a young wench, Cugis Casa, Novakam Indusaret. What offense had he done that he should marry again? Unkind, unnatural friends, evil neighbors, bad servants, and debates, etc. Twas Cialon's sentence comes arias eleniai, et litis es miseria, misery and usually do, commonly together. Certyship is the bane of many families. Spande presto noxia est, he shall be sore vexed. That is surely for a stranger, Proverbs 11, 15, and he, that heth Certyship is sure. Contention, brawling lawsuits, falling out of neighbors and friends, discordia demons, Virgil Aeneid, 6, are equal to the first grief many a man had vexeth soul, nighil same miserabilus eroium mensibus, as bodor holds, nothing so miserable as such men, full of cares, griefs, anxieties, as if they were stabbed with a sharp sword, fear, suspicion, desperation, sorrow. Are there ordinary companions? Are Welshmen are noted by some of their own writers to consume one another in this kind? But whosoever they are that use it? These are their common symptoms, especially if they be convict or overcome, cast in a suit, areas put out of abyss robic by estathus, turned heretic, and lived after discontented all his life. Every repulse is of like nature. Heo quanta, dispey to seedy, disgrace infamy, distraction will almost affect as much, and that, a long time after, hippo nox, a satricle poet, so vilified and lashed two painters in his iambics, Ut ambo la cuea, se seffo carent, pliny seith. Both hang themselves, all oppositions, dangers, perplexities, discontents, to live in any suspense, are of the same rank, potes, hawk, sub, casu, duchera, somnos. Who can be secure in such cases? It will bestow benefits, ingratitude, unthankful friends, much disquiet and molest some. Unkind speeches, trouble as many, uncivil carriage or dog dancers, weak women above the rest, if they proceed from their surely husbands, are as bitter as gall, and not to be digested. A glass man's wife in basil became melancholy because her husband said he would marry again if he died. No cut to unkindness, as the saying is, a frown and hard speech, ill-respect, a brow-beating or bad look, especially to courtiers, or such as attend upon great persons, is present death. In genium valtu statque, cartique suo, they ebb and flow with their master's favors. Some persons are at their wit's ends, if by the chance they overshoot themselves in their ordinary speeches or actions which may return to their disadvantage or disgrace, or have any secret disclosed. Ronseus reports of a gentlewoman twenty-five years old that falling foul with one of her gossips was up-braided with a secret infirmity, no matter what, in public, and so much grieved with it, that she did thereupon solitudinous quarerre, omnis absaie, albagair, actandum, ingravis amam, incendens, melancholyam, contabescare, forsake all company, quite mopped, and in a melancholy humor pine away. Others are much tortured to see themselves rejected, condemned, scorned, disabled, deframed, detracted, undervalued, or left behind their fellows. Lucian brings an atomaclus, a philosopher, much discontented, that he was not invited amongst the rest, expostulating the matter in a long epistle, with Aristonatus, their host, Praktex Tatus, a rob-gentleman, in Plutarch, would not sit down at a feast, because he might not sit highest, but went his ways all in a chafe. We see the common quarrelings that are ordinary with us, for taking of the wall, precedency, and the many distempers, much heart-bumping amongst us, nothing pierces deeper than a contempt or disgrace, especially if they be generous spirits, scarce anything affects them, more than to be despised or vilified. Cradle exemplifies it, and common experience confirms it. Of the same nature is oppression, Ecclesiasticus 77. Surely oppression makes a man mad, loss of liberty, which made Brutus venture his life, Cato kill himself, and Tully complain. Omnum hylaratatim, in perpetum amici, mine heart's broken, I shall never look up, or be merry again. Hyke giaktura, intolerabibus, to some parties tis a most intolerable loss, banishment a great misery, as Tyratus describes it in an epigram of his. Nam miserum, as patria amisa, labrische vagari, mendicum et timida, vace roguere cibus, omnibus invisus, cuoconque, escenaret, exul, sempererret, semper spritus, egensque, jacet, etc. A miserable thing tis to wander, and like a beggar, for the white at door. Condemn of all the world, an exile is, hatred rejected, needy still and poor, in his conference, with Jocasta in Eurapides, reckons up the five miseries of a banished man, the least of which alone were enough to deject, pacilianimus, creatures, often times a too great feeling of our own infirmities, or imperfections, of body or mind, will shrivel us up, as if we belong sick. O bira sanitas, te pressente amenum, ver florit gratis, abscetinimum bitus. O blessed health, thou art above all gold and treasure, Ecclesiastes 30, 15, the poor man's riches, the rich man's bliss, without thee there can be no happiness, or visited with some loathsome disease, offensive to others, or troublesome to ourselves, as his stinking breath, deformity of our limbs, crookedness, loss of an eye, leg, hand, paleness, leanness, redness, baldness, lost or want of hair, etc. Hic ublei, fluer, caipit, deros ectus, core de infert, seith sinesius, he himself troubled not a little ob, comae defectum, the loss of hair alone strikes a cruel stroke to his heart. Akko, an old woman, seeing by chance her face in a true glass, for she used false flattering glasses, be like at other times, as most gentle women do. Anamine de lor in ensanium, de lapsa est. Silius rodiganus, book 17, chapter 2, ran mad. Rathius, the son of Vulcan, because he was ridiculous for his imperfections, flung himself into a fire, lice of Conrith, now grown old, gave up her glass to Venus, for she could hot abide to look upon it. Qualis sumnolo, qualis eram necoil. Generally to fair nice pieces, old age and foul linen, are two most audious things, a torment of torments, they may not abide the thought of it. O deram, quises hak adius, utinam inter eram, nuda leonis, antiquam terpis maches, descentes acupet malas, tenareque sacus, defluat prede spesiosa, quaro pasire, Tigris, hear me, some gracious heavenly power, let lion's dire this naked course devour, my cheek's ear hollow wrinkle sees, yet ere yet their rosy bloom decays, while youth let rolls its vital flood, let Tigris, friendly riot in my blood. To be foul, ugly and deformed, much better, be buried alive. Some are fair, but barren, and that galls them. Hannah wept sore, did not eat, and was troubled in spirit. And all for her barreness, first Samuel I and Genesis 30, Rachel said in the anguish of her soul, Give me a child, or shall I die? Another hath too many, one was never married, and that's his hell, another is, and that's his plague. Some are troubled in that, they are obscure. Others, by being mis- traduced, slandered, abused, disgraced, vilified, or any way injured. Miname meror eos, as she said, quay insanere, occupen ex injuria, I marvel, not at all, if offenses make men mad. Seventeen particular causes of anger and offense, Aristotle reckons them up. Which for brevity's sake, I must omit. No tidings troubles one, ill reports rumours, bad tidings or news, hard hap. Ill success, cast in a suit, vain hopes or hope deferred. Another expectation, adio anibus, in rebus molesta, some pair es spectatio. As polybus observes, one is too eminent, another too baseborn, and that alone torches him as much as the rest, one is out of action, company, employment, another overcome and tormented with worldly cares, and one risk business, but what tongue can suffice to speak of all? Many men catch this malady by eating certain meats, herbs, roots, and unawares, at headbane, night sheen, sissuta, mandrakes, etc. A company of young men, adrogentum, in Sicily, came into a tavern, where after they had freely taken their liquor, whether it was where the wine itself, or something mixed with it, is not yet known, but upon a sudden, they began to see so troubled in their brains, and their fantasy so crazed, that they thought they were in a ship at sea, and now ready to be cast away by reason of a tempest, wherefore to avoid shipwreck, and present drowning, they flung all the goods in the house, out at the windows into the street, or into the sea as they supposed, thus they continued mad a pretty season, and being brought before the magistrate, to give an account of this their fact, they told him, not yet recovered of their madness, that what was done they did for fear of death, imminent danger. The spectators were all amazed at this their stupidity, and gazed on them still, whilst one of the ancient tests of the company, in a grave tone, excused himself to the magistrate upon his knees. O very Tritonus, Ergo, and Emo Jacui, I beseech your deities, etc., for I was in the bottom of the ship, all the while another besought them, as so many sea gods, to be good unto them, and if ever he and his fellows came to land again, he would build an altar to their service. The magistrate could not sufficiently laugh at this their madness, bid them sleep it out, and so went his ways. Many such accidents frequently happen upon these unknown occasions, some are so caused by filters wandering in the sun, biting of a mad dog, a blow on the head, stinging with what kind of spider, called tarantula. An ordinary thing, if we may believe, in Calabria and Apulia in Italy, Cardin di Subtilante rerun Book 9, their symptoms are merely described by Jovianus pontonus, how they dance all together, and are cured by music. Cardin speaks of certain stones, if they be carried about one, which will cause melancholy and madras. He calls them unhappy, as in Adamand's solenities, etc., which dry up the body, increased cares, diminished sleep. Citesius, in persitius, makes mention of a well in those parts, of which, if any man drink, he is mad for twenty-four hours. Some lose their wits by terrible objects, as elsewhere, I have more copiously dilated, and life itself, many times, as Hippolytus, affraided by Neptune's seahorses, Athamas by Juno's furies, but these relations are common in all writers. Hic Aelius Podoram et Plurus subnectire Casuas, sedumenta vocant et sol inclinat, endume est, many such causes, much more, could I say. But that for preventer my cattle stay, the sun declines, and I must needs away. These causes, if they be considered, and come alone, I do easily yield, can do little of themselves, sell them or apart, and old oak is not felt at a blow. Through many times, they are all sufficient every one, yet if they conquer, as often they do, this unit of fortior, et qua na obscut singula, malta nocent, they may batter a strong constitution, as Austin said. Many grains and small sands sink a ship, many small drops make a flood, et cetera. Often returated, many disposition produce inhabit. End of section 45, recording by Chris Caron, Ham Lake, Minnesota. Section 46 of The Anatomy of Melancholy, Volume 1. This is a LibriVox recording. All LibriVox recordings are in the public domain. For further information or to volunteer, please visit LibriVox.org. The Anatomy of Melancholy, Volume 1 by Robert Burton. Section 46. Partition 1. Section 2. Member 5. Subsection 1. Continent, inward, antecedent. Next causes and how the body works on the mind. As a Perlew hunter, I have hitherto beaten about the circuit of the forest of this microcosm, and followed only those outward, adventitious causes. I will now break into the inner rooms and rip up the antecedent, immediate causes, which are there to be found. For, as the distraction of the mind, amongst other outward causes and perturbations, alters the temperature of the body, so the distraction and distemper of the body will cause a distemperature of the soul, and it is hard to decide which of these two do more harm to the other. Plato, Cyprian and some others, as I have formally said, lay the greatest fault upon the soul, excusing the body. Others again, accusing the body, excused the soul as a principal agent. Their reasons are, because the manners do follow the temperature of the body, as Galen proves in his book of that subject, Prosper Calenius de Artra Bile, Jason Protensis, Lemnius, Book 4, Chapter 16, and many others. And that which Guelta hath commented is most true. Concupitants and originals in inclinations and bad humours are radical in every one of us, causing these perturbations, affections, and several distempers, offering many times violence unto the soul. Every man is tempted by his own concupiscence, James 1, 14. The spirit is willing, but the flesh is weak, as our apostle teacheth us. That me thinks the soul hath the better against the body, which so forcibly inclines us, that we cannot resist. How the body, being material, worketh upon the immaterial soul, by mediation of humours and spirits, which participate of both, and ill-disposed organs, Cornelius Agrippa hath disgorst, Levinus Lemnius, Perkins, T Bright, it is treatise of melancholy, foe, as anger, fear, sorrow, obtractation, emulation, etc., cementis intimus reccesus occuparit, saith Lemnius, corporei quoque infestasunt, et ili teterimos morbos inferunt, cause grievous diseases in the body, so bodily diseases affect the soul by consent. Now the chiefest causes proceed from the heart, humours, spirits, as they are purer, or impurer, so is the mind, and equally suffers as a loot out of tune, if one string or one organ be distempered, all the rest miscarry, corpus onustum esternis vitis animum quoque praigrawat una. The body is domicilium animai, her house abode and stay, and as a torch gives a better light, a sweeter smell, according to the matter it is made of, so doth our soul perform all her actions, better or worse, as her organs are disposed, or as wine savers of the casque wherein it is kept, the soul receives a tincture from the body through which it works. We see this in old men, children, Europeans, Asians, hot and cold climes, sanguine or merry, melancholy, sad, phlegmatic, dull, by reason of abundance of those humours, and they cannot resist such passions which are inflicted by them. For in this infirmity of human nature, as Melanchthon declares, the understanding is so tied to and captivated by his inferior senses that without their help he cannot exercise his functions, and the will being weakened hath but a small power to restrain those outward parts, but suffers herself to be overruled by them. That, I must needs conclude with Lemneus, spiritus et humore's maximum nocumentum obstinate, spirits and humours do most harm in troubling the soul. How should a man choose but be choloric and angry that hath his body so clogged with abundance of gross humours, or melancholy that is so inwardly disposed, that thence comes then this malady, madness, apoplexes, lethages, etc., it may not be denied. Now, this body of ours is most part distempered by some precedent diseases which molest his inward organs and instruments, and so, per consequence, cause melancholy according to the consent of the most approved physicians. This humour, as Avicenna, Arnoldus, Yakinus, commentary in nine, Rathis, Montaltus, Nicholas Piso, etc., is begotten by the distemperature of some inward part, innate, or left after some inflammation, or else included in the blood after an ague or some other malignant disease. This opinion of theirs concurs with that of Galen, book three, chapter six, De loquis afetionibus. Guanerius gives an instance in one so caused by a quarton ague and Montanus in a young man of 28 years of age, so distempered after a quarton, which had molested him five years together. Hildesheim de Mania relates of a Dutch baron grievously tormented with melancholy after a long ague. Galen de Atrabele, chapter four, puts the plague a cause. Montaldus in his book, the French pox for a cause. Others, frenzy, epilepsy, apoplexy, because those diseases do often degenerate into this. Of suppression of hemorrhoids, hemorrhagia, or bleeding at the nose, menstruous retentions, although they deserve a larger explication as being the sole cause of a proper kind of melancholy in more ancient maids, nuns and widows handled apart by Rodericus Arcastro and Mericatus as I have elsewhere signified, or any other evacuation stopped as I have already spoken. Only this I will add that this melancholy which shall be caused by such informities deserves to be pitted of all men, and to be respected with a more tender compassion according to Laurentius as coming from a more inevitable cause. Subsection two, distemperature of particular parts, causes. There is almost no part of the body which being distempered does not cause this malady as the brain and his parts, heart, liver, spleen, stomach, matrix or womb, pylorus, murac, mesentry, hypochondriase, meseraic veins, and in a word Seith Arcolanus, there is no part which causes not melancholy, either because it is a dust or does not expel the superfluity of the nutriment. Savanarola is of the same opinion that melancholy is engendered in each particular part, and Crato Gordonius, who is in star omnium, confers as much, putting the matter of melancholy sometimes in the stomach, liver, heart, brain, spleen, mirac, hypochondriase, when as the melancholy humor resides there, or the liver is not well cleansed from melancholy blood. The brain is a familiar and frequent cause, too hot or too cold, through a dust blood so cause, as mercurialis will have it, within or without the head, the brain itself being distempered. Those are most apt to this disease that have a hot heart and moist brain, which Montautus approves out of Haliabas, Rasis, and Avicenna. Mercurialis assigns the coldness of the brain a cause, and Salustius Salvianus will have it arise from a cold and dry distemperature of the brain. Piso benedictus victorius faventinos will have it proceed from a hot distemperature of the brain, and Montautus, chapter 10, from the brain's heat, scorching the blood. The brain is still distempered by himself or by consent, by himself or his proper affection, as faventinos calls it, or by vapours which arise from the other parts and fume up into the head, altering the animal facilities. Hildersheim thinks it may be caused from a distemperature of the heart, sometimes hot, sometimes cold. A hot liver and a cold stomach are put for usual causes of melancholy. Mercurialis assigns a hot liver and cold stomach for ordinary causes. Monavius, in an epistle of his to Crato in Scolcius, is of opinion that hypochondriacal melancholy may proceed from a cold liver. The question is there discussed. Most agree that a hot liver is in fault. The liver is the shop of humours, and especially causeth melancholy by his hot and dry distemperature. The stomach and meseraic veins do often concur by reason of their obstructions, and hence their heat cannot be avoided, and many times the matter is so adaste and inflamed in those parts that it degenerates into hypochondriacal melancholy. Guanerius holds the meseraic veins to be a sufficient cause alone. The spleen concurs to this malady by all their consents and suppression of hemorrhoids, dum non expurgit alter a causalien, saith Montaltus. If it be too cold and dry and do not purge the other parts as it ought, Montanus puts the spleen stopped for a great cause. Christophorus Avega reports of his knowledge that he hath known melancholy caused from putrefied blood in those seed veins and womb. Arculanus from that menstruous blood turned into melancholy and seed too long detained, as I have already declared by putrefaction and adustion. The mesenterium or midriff diaphragma is a cause which the Greeks call Frenas, because by his inflammation the mind is much troubled with convulsions and dotage. All these most part offend by inflammation, corrupting humours and spirits in this non-natural melancholy, for from these are engendered fuliginous and black spirits. And for that reason Montaltus will have the efficient cause of melancholy to be hot and dry, not to cold and dry this temperature as some hold from the heat of the brain roasting the blood in moderate heat of the liver and bowels and inflammation of the pylorus. And so much the rather because that, as Galen holds, all spices inflame the blood, solitariness, waking, agues, study, meditation, all which heat, and therefore he concludes that this distemperature causing adventitious melancholy is not cold and dry, but hot and dry. But of this I have sufficiently treated in the matter of melancholy and hold that this may be true in non-natural melancholy which produces madness, but not in that natural, which is more cold and being immoderate produces a gentle dotage, which opinion Giraldo Stisolo maintains in his comment upon Rasis. Subsection 3 Causes of Head Melancholy After a tedious discourse of the general causes of melancholy I am now returned at last to treat in brief of the three particular species and such causes as properly appertain unto them. Although these causes promiscuously concur to each and every particular kind and commonly produce their effects in that part which is most ill-disposed and least able to resist and so cause all three species yet many of them are proper to some one kind and seldom found in the rest. As for example Head Melancholy is commonly caused by a cold or hot distemperature of the brain according to Laurentius, but as Hercules de Saxonia contains from that agitation or distemperature of the animal spirits alone. Salustius Salvianus, before mentioned, will have it proceed from cold, but that I take of natural melancholy, such as our fools and dote, for as Galen writes and Avicenna, a cold and moist brain is an inseparable companion of folly. But this adventitious melancholy which is here meant is caused of a hot and dry distemperature, as Damascen the Arabian, Book 3 Chapter 22 thinks and most writers, Altomarus and Piso call it an innate burning intemperateness, turning blood and collar into melancholy. Both these opinions may stand good as Bruel maintains and capivacius, si cherebrum sit calidius if the brain be hot, the animal spirits will be hot and thence comes madness, if cold folly. David Crucius de Archabile grants melancholy to be a disease of an inflamed brain, but cold notwithstanding of itself. Calida per ackidens, frigida per se, hot by accident only. I am of capivacius's mind for my part. Now this humour, according to Salvianus, is sometimes in the substance of the brain, sometimes contained in the membranes and tunicles that cover the brain, sometimes in the passages of the ventricles of the brain or veins of those ventricles. It follows many times frenzy, long diseases, agues, long abode in hot places or under the sun, a blow on the head, as racis informeth us, Piso adds solitariness, waking, inflamations of the head, proceeding most part from much use of spices, hot wines, hot meats, all which Montanus reckens up for a melancholy Jew, and Hernaeus repeats chapter 12 de Mania, hot baths, garlic, onions, saith Guarnarius, bad air, corrupt, much waking, etc., retention of seed or abundance, stopping of hemorrhagia, the midriff misaffected, and according to Traleianus, Book 1, 16, immoderate cares, troubles, griefs, discontent, study, meditation, and in a word, the abuse of all those six non-natural things. Hercules de Saxonia, Chapter 16, Book 1, will have it caused from a quartery or boil dried up or an issue. Amartus Lusitanus gives instance in a fellow that had a hole in his arm, after that was healed, ran mad, and when the wound was open, he was cured again. Trincavelius has an example of a melancholy man so caused by over-much continuance in the sun, frequent use of venery and immoderate exercise, and in his concilium, Book 3, from a headpiece overheated which caused head melancholy. Prosper Calenus brings in cardinal Caesius for a pattern of such as are so melancholy by long study, but examples are infinite. Subsection 4, Causes of Hypercondriacal or Windy Melancholy In repeating of these causes, I must crambam bis coctam aponore say that again which I have formally said in applying them to their proper species. Hypercondriacal or flatuous melancholy is that which the Arabians call miraculous, and is in my judgment the most grievous and frequent, though brawl and Laurentius make it least dangerous, and not so hard to be known or cured. His causes are inward or outward, inward from diverse parts or organs as midriff, spleen, stomach, liver, pylorus, womb, diaphraga, mesoreic veins, stopping of issues, etc. Montaltus, out of Calen, recites heat and obstruction of those mesoreic veins as an immediate cause, by which means the passage of the chelus to the liver is detained, stopped or corrupted, and turned into rumbling and wind. Montanus hath an evident demonstration, Trincavelius another, Book 1, Chapter 1, and Plato a third. For a doctor of the law visited with this infirmity, from the said obstruction and heat of these mesoreic veins and bowels, the veins are inflamed about the liver and stomach. Sometimes those other parts are together misaffected and concur to the production of this malady. A hot liver and cold stomach or cold belly look for instances in Holarius, Victor Trincavelius, Hildesheim, Solenander, Prochiewe, Lugdunensi, Montanus, for the Earl of Montfort in Germany 1549, and Frisimelica in the 233rd consultation of the said Montanus. I Caesar Claudinus gives instance of a cold stomach and over hot liver, almost in every consultation for a certain count, and for a Pelonian baron, by reason of heat the blood is inflamed and gross vapours sent to the heart and brain. Mercurialis subscribes to them, the stomach being misaffected, which he calls the king of the belly, because if he be distempered all the rest suffer with him, as being deprived of their nutriment or fed with bad nourishment, by reason of which comes crudities, obstructions, wind, rumbling, griping, etc. Hercules de Saxonia, besides heat, will have the weakness of the liver and his obstruction, a cause, facultatem debilem jaquineris, which he calls the mineral of melancholy. Laurentius assigns this reason, because the liver over hot draws the meat undigested out of the stomach and burneth the humours. Montanus proves that sometimes a cold liver may be a cause. Laurentius, Trincavelius and Guelta Bruil seems to lay the greatest fault upon the spleen, but doth not his duty in purging the liver as he ought, being too great or too little, enjoying too much blood sometimes to it, not expelling it, as P. Cnemiandrus in a consultation of his noted Tumoremleanus, he names it, and the fountain of melancholy. Dioclese supposed the ground of this kind of melancholy to proceed from the inflammation of the pylorus, which is the nethermouth of the ventricle. Others assign the mesenterium or midriff distempered by heat, the womb misaffected, stopping of haemorrhoids with many such. All which Laurentius reduces to three, mesenteri, liver and spleen, from whence he denominates hepatic, splenetic and mesereic melancholy. Outward causes are bad diet, care, griefs, discontents, and in a word all those six non-natural things, as Montanus found by his experience. Solananda, for a city of Lyon in France, gives his reader to understand that he knew this mischief procured by a medicine of cantherides, which an unskillful physician ministered his patient to drink aduenarem excitandam. But most commonly, fear, grief, and some sudden commotion or perturbation of the mind begin it, in such bodies especially, as are ill-disposed. Melanchthon tractatus 14, chapter 2, De anima, will have it as common to men as the mother to women, upon some grievous trouble, dislike, passion or discontent. For, as Camerarius records in his life, Melanchthon himself was much troubled with it, and therefore could speak out of experience. Montanus pro delirante eudio confirms it. Grievous symptoms of the mind brought him to it. Randolotius relates of himself that being one day very intent to write out a physician's notes molested by an occasion, he fell into a hypochondriacal fit, to avoid which he drank the decoction of wormwood, and was freed. Montan, being the diseases so troublesome and frequent, holds it a most necessary and profitable study for every man to know the accidents of it, and a dangerous thing to be ignorant, and would therefore have all men in some sort to understand the causes, symptoms and cures of it. Subsection 5. Causes of melancholy from the whole body As before, the cause of this kind of melancholy is inward or outward. Inward, when the liver is apt to engender such a humour, or the spleen weak by nature, and not able to discharge his office. A melancholy temperature, retention of hemorrhoids, monthly issues, bleeding at nose, long diseases, acues, and all those six non-natural things increase it. But especially bad diet, as Piso thinks. Pulse, salt, meat, shellfish, cheese, black wine, etc. Mercurialis, out of avaroes and abyssinia, condemns all herbs. Galen, especially cabbage. So likewise, fear, sorrow, discontent, etc. But of these before, and thus in brief, you have had the general and particular causes of melancholy. Now go and brag of thy present happiness, whosoever thou art, brag of thy temperature, of thy good parts, insult, triumph, and boast, thou seest in what a brittle state thou art, how soon thou mayest be dejected, how many several ways, by bad diet, bad air, a small loss, a little sorrow, or discontent, an ague, etc. How many sudden accidents may procure thy ruin, what a small tenure of happiness thou hast in this life, how weak and sillier creature thou art. Humble thyself, therefore, under the mighty hand of God. 1 Peter, verse 6, Know thyself, acknowledge thy present misery, and make right use of it. Quistat widiat ney kadat, thou dost now flourish, and hast bona animi corporis et fortunae, goods of body, mind, and fortune. Thou knowest not what storms and tempests the late evening may bring with it. Be not secure then, be sober and watch, fortunam reverenter habe, if fortunate and rich, if second poor moderate thyself. I have said. And of section 46. Section 47 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 47. Partition 1, Section 3, Member 1, Subsection 1. Symptoms or Signs of Melancholy in the Body. Peresius, a painter of Athens, amongst those Olinthian captives, Philip of Macedon brought home to sell, bought one very old man, and when he had him at Athens put him to extreme torture and torment, the better by his example to express the pains and passions of his Prometheus, whom he was then about to paint. I need not be so barbarous, inhuman, curious, or cruel, for this purpose, to torture any poor Melancholy man. Their symptoms are plain, obvious, and familiar. There needs no such accurate observation, or far-fetched object. They delineate themselves. They voluntarily betray themselves. They are too frequent in all places. I meet them still as I go. They cannot conceal it. Their grievances are too well known. I need not seek far to describe them. Symptoms, therefore, are either universal or particular, set gordonius, to persons, to species. Some signs are secret, some manifest, some in the body, some in the mind, and diversely vary according to the inward or outward causes. Capavecchus, or from stars, according to Gervanius Pontonus. Derebus Celestibus, Book X, Chapter 13, and Celestial Influences, or from the humours diversely mixed, Fekinus, Book I, Chapter 4, Desanitate to Ender. As they are hot, cold, natural, unnatural, intended, or remitted, sole aces have melancholica deliria multiformia, diversity of melancholy signs. Lorenzius ascribes them to their several temperatures, delights, natures, inclinations, continuance of time, as they are simple or mixed with other diseases, as the causes are diverse, so must the signs be, almost infinite, Altomaris. And as wine produces diverse effects, or that herb tortocola in Lorenzius, which makes some laugh, some weep, some sleep, some dance, some sing, some howl, some drink, etc., so doth this, our melancholy humour, work several signs in several parties. But to confine them, these general symptoms may be reduced to those of the body, or the mind. Those usual signs appearing in the bodies of such as our melancholy, be these cold and dry, or they are hot and dry, as the humour is more or less a dust. From these first qualities arise many others second, as that of colour, black, swarthy, pale, ruddy, etc., some are in pen's rubry, as Montautus, chapter sixteen, observes out of Galen, book three, the locus affectus, very red and high coloured. Hippocrates in his book Densania et melancholia, reconcept these signs, that they are lean, withered, hollow-eyed, look old, wrinkled, harsh, much troubled with wind, and a griping in their bellies, or belly ache, belch often, dry bellies and hard, dejected looks, flaggy beards, singing of the ears, vertigo, light-headed, little or no sleep, and that interrupted, terrible and fearful dreams, anasoroch, creme, is suspensum insomnia turned. The same symptoms are repeated by Melanilius in his book of melancholy, collected out of Galen, Rufus, Atheus, Baracis, Cordonius, and all the juniors, continual, sharp and stinking bellchings, as if their meat in their stomachs were putrefied, or that they had eaten fish, dry bellies, absurd and interrupted dreams, and many fantastical visions about their eyes, furtiginus, ebbed to tremble, and prone to venery. Some had palpitation of the heart, cold sweat as usual symptoms, and a leaping in many parts of the body, saltum in multis corporeis partibus, a kind of itching, say it larencius, on the superficius of the skin, like a flea-biting sometimes. Montaltus, chapter 21, puts fixed eyes and much twinkling of their eyes for a sign, and so doth avicenna, oclus habentes palpitantes, trauli, vehementa rubicundi, et cetera. They start most part, which he took out of Hippocrates' aphorisms. Raisis makes headache and abinding heaviness for a principal token, much leaping of wind about the skin, as well as stutting or tripping in speech, et cetera, hollow eyes, gross veins, and broad lips. To some, too, if they be far gone, mimical gestures are too familiar, laughing, grinning, flearing, murmuring, talking to themselves with strange mouths and faces, inarticulate voices, exclamations, et cetera. And although they be commonly lean, hearsuit, un-chirful incantons, withered, and not so pleasant to behold, by reason of those continual fears, griefs, and vexations, dull, heavy, lazy, restless, un-apped to go about any business. Yet their memories are most part good, they have happy wits, and excellent apprehensions. Their hot and dry brains make them they cannot sleep. In Gentes habent et Krebras Vigilias, Arthius, mighty and often watchings, sometimes waking for a month, a year together. Hercules is Saxonia, faithfully of earth, that he hath heard his mother swear she slept not for seven months together. Trinkavilius speaks of one that waked fifty days, and Skankius hath examples of two years, and all without offence. In natural actions their appetite is greater than their curcoction, multa apetunt pauca diga rund, as raises hath it. They covet to eat, but cannot digest. And although they do eat much, they are lean, ill-liking, saith Arthius, withered and hard, much troubled with costiveness, crudities, opalations, spitting, belching, et cetera. Their pulse is rare and slow, excepted be of the carotidus, which is very strong, but that varies according to their intended passions or perturbations, as Trithius hath proved at large. To say truth, in such chronic diseases, the pulse is not much to be respected, there being so much superstition in it, as Kratos notes, and so many differences in Galen, that he dares say they may not be observed or understood of any man. Their urine is most part pale and low-coloured. Burina pauca acris biliosa, Arithius, not much in quantity. But this, in my judgment, is all out as uncertain as the other, varying so often, according to several persons, habits, and other occasions, not to be respected in chronic diseases. There are melancholy excrements in some very much, in others little, as the spleen plays its part, and thence proceeds wind, palpitation of the heart, short breath, plenty of humidity in the stomach, heaviness of heart and heartache, and intolerable stupidity and dullness of spirits. Their excrements are stool, heart, black to some, and little. If the heart, brain, liver, spleen be misaffected, as usually they are, many inconveniences proceed from them, many diseases accompany, as incubus, apoplexy, epilepsy, vertigo, and those frequent wakeings and terrible dreams, in tempestive laughing, weeping, sighing, sobbing, bashfulness, blushing, trembling, sweating, swooning, etc. All their senses are troubled, they think they see, hear, smell, and touch that which they do not, and shall be proved in the following discourse. End of section 47