are the worse for it all their lives. Some by sudden fires,
earthquakes, inundations, or any such dismal objects: Themiscon the
physician fell into a hydrophobia, by seeing one sick of that disease:
(Dioscorides l. 6. c. 33.) or by the sight of a monster, a carcase,
they are disquieted many months following, and cannot endure the room
where a corpse hath been, for a world would not be alone with a dead
man, or lie in that bed many years after in which a man hath died. At
[2146]Basil many little children in the springtime went to gather
flowers in a meadow at the town's end, where a malefactor hung in
gibbets; all gazing at it, one by chance flung a stone, and made it
stir, by which accident, the children affrighted ran away; one slower
than the rest, looking back, and seeing the stirred carcase wag towards
her, cried out it came after, and was so terribly affrighted, that for
many days she could not rest, eat, or sleep, she could not be pacified,
but melancholy, died. [2147]In the same town another child, beyond the
Rhine, saw a grave opened, and upon the sight of a carcase, was so
troubled in mind that she could not be comforted, but a little after
departed, and was buried by it. Platerus observat. l. 1, a gentlewoman
of the same city saw a fat hog cut up, when the entrails were opened,
and a noisome savour offended her nose, she much misliked, and would
not longer abide: a physician in presence, told her, as that hog, so
was she, full of filthy excrements, and aggravated the matter by some
other loathsome instances, insomuch, this nice gentlewoman apprehended
it so deeply, that she fell forthwith a-vomiting, was so mightily
distempered in mind and body, that with all his art and persuasions,
for some months after, he could not restore her to herself again, she
could not forget it, or remove the object out of her sight, Idem. Many
cannot endure to see a wound opened, but they are offended: a man
executed, or labour of any fearful disease, as possession, apoplexies,
one bewitched; [2148]or if they read by chance of some terrible thing,
the symptoms alone of such a disease, or that which they dislike, they
are instantly troubled in mind, aghast, ready to apply it to
themselves, they are as much disquieted as if they had seen it, or were
so affected themselves. Hecatas sibi videntur somniare, they dream and
continually think of it. As lamentable effects are caused by such
terrible objects heard, read, or seen, auditus maximos motus in corpore
facit, as [2149]Plutarch holds, no sense makes greater alteration of
body and mind: sudden speech sometimes, unexpected news, be they good
or bad, praevisa minus oratio, will move as much, animum obruere, et de
sede sua dejicere, as a [2150]philosopher observes, will take away our
sleep and appetite, disturb and quite overturn us. Let them bear
witness that have heard those tragical alarms, outcries, hideous
noises, which are many times suddenly heard in the dead of the night by
irruption of enemies and accidental fires, &c., those [2151]panic
fears, which often drive men out of their wits, bereave them of sense,
understanding and all, some for a time, some for their whole lives,
they never recover it. The [2152] Midianites were so affrighted by
Gideon's soldiers, they breaking but every one a pitcher; and
[2153]Hannibal's army by such a panic fear was discomfited at the walls
of Rome. Augusta Livia hearing a few tragical verses recited out of
Virgil, Tu Marcellus eris, &c., fell down dead in a swoon. Edinus king
of Denmark, by a sudden sound which he heard, [2154] was turned into
fury with all his men, Cranzius, l. 5, Dan. hist. and Alexander ab
Alexandro l. 3. c. 5. Amatus Lusitanus had a patient, that by reason of
bad tidings became epilepticus, cen. 2. cura 90, Cardan subtil. l. 18,
saw one that lost his wits by mistaking of an echo. If one sense alone
can cause such violent commotions of the mind, what may we think when
hearing, sight, and those other senses are all troubled at once? as by
some earthquakes, thunder, lightning, tempests, &c. At Bologna in
Italy, _anno_ 1504, there was such a fearful earthquake about eleven
o'clock in the night (as [2155]Beroaldus in his book de terrae motu,
hath commended to posterity) that all the city trembled, the people
thought the world was at an end, actum de mortalibus, such a fearful
noise, it made such a detestable smell, the inhabitants were infinitely
affrighted, and some ran mad. Audi rem atrocem, et annalibus memorandam
(mine author adds), hear a strange story, and worthy to be chronicled:
I had a servant at the same time called Fulco Argelanus, a bold and
proper man, so grievously terrified with it, that he [2156]was first
melancholy, after doted, at last mad, and made away himself. At
[2157]Fuscinum in Japona there was such an earthquake, and darkness on
a sudden, that many men were offended with headache, many overwhelmed
with sorrow and melancholy. At Meacum whole streets and goodly palaces
were overturned at the same time, and there was such a hideous noise
withal, like thunder, and filthy smell, that their hair stared for
fear, and their hearts quaked, men and beasts were incredibly
terrified. In Sacai, another city, the same earthquake was so terrible
unto them, that many were bereft of their senses; and others by that
horrible spectacle so much amazed, that they knew not what they did.
Blasius a Christian, the reporter of the news, was so affrighted for
his part, that though it were two months after, he was scarce his own
man, neither could he drive the remembrance of it out of his mind. Many
times, some years following, they will tremble afresh at the
[2158]remembrance or conceit of such a terrible object, even all their
lives long, if mention be made of it. Cornelius Agrippa relates out of
Gulielmus Parisiensis, a story of one, that after a distasteful purge
which a physician had prescribed unto him, was so much moved,
[2159]that at the very sight of physic he would be distempered, though
he never so much as smelled to it, the box of physic long after would
give him a purge; nay, the very remembrance of it did effect it;
[2160]like travellers and seamen, saith Plutarch, that when they have
been sanded, or dashed on a rock, for ever after fear not that
mischance only, but all such dangers whatsoever.
SUBSECT. IV.—_Scoffs, Calumnies, bitter Jests, how they cause
Melancholy_.
It is an old saying, [2161]A blow with a word strikes deeper than a
blow with a sword: and many men are as much galled with a calumny, a
scurrilous and bitter jest, a libel, a pasquil, satire, apologue,
epigram, stage-play or the like, as with any misfortune whatsoever.
Princes and potentates, that are otherwise happy, and have all at
command, secure and free, quibus potentia sceleris impunitatem fecit,
are grievously vexed with these pasquilling libels, and satires: they
fear a railing [2162]Aretine, more than an enemy in the field, which
made most princes of his time (as some relate) allow him a liberal
pension, that he should not tax them in his satires. [2163]The Gods had
their Momus, Homer his Zoilus, Achilles his Thersites, Philip his
Demades: the Caesars themselves in Rome were commonly taunted. There
was never wanting a Petronius, a Lucian in those times, nor will be a
Rabelais, an Euphormio, a Boccalinus in ours. Adrian the sixth pope
[2164]was so highly offended, and grievously vexed with pasquillers at
Rome, he gave command that his statue should be demolished and burned,
the ashes flung into the river Tiber, and had done it forthwith, had
not Ludovicus Suessanus, a facete companion, dissuaded him to the
contrary, by telling him, that pasquil's ashes would turn to frogs in
the bottom of the river, and croak worse and louder than before,—genus
irritabile vatum, and therefore [2165]Socrates in Plato adviseth all
his friends, that respect their credits, to stand in awe of poets, for
they are terrible fellows, can praise and dispraise as they see cause.
Hinc quam sit calamus saevior ense patet. The prophet David complains,
Psalm cxxiii. 4. that his soul was full of the mocking of the wealthy,
and of the despitefulness of the proud, and Psalm lv. 4. for the voice
of the wicked, &c., and their hate: his heart trembled within him, and
the terrors of death came upon him; fear and horrible fear, &c., and
Psal. lxix. 20. Rebuke hath broken my heart, and I am full of
heaviness. Who hath not like cause to complain, and is not so troubled,
that shall fall into the mouths of such men? for many are of so
[2166]petulant a spleen; and have that figure Sarcasmus so often in
their mouths, so bitter, so foolish, as [2167]Balthazar Castilio notes
of them, that they cannot speak, but they must bite; they had rather
lose a friend than a jest; and what company soever they come in, they
will be scoffing, insulting over their inferiors, especially over such
as any way depend upon them, humouring, misusing, or putting gulleries
on some or other till they have made by their humouring or gulling
[2168]ex stulto insanum, a mope or a noddy, and all to make themselves
merry:
[2169]———dummodo risum
Excutiat sibi; non hic cuiquam parcit amico;
Friends, neuters, enemies, all are as one, to make a fool a madman, is
their sport, and they have no greater felicity than to scoff and deride
others; they must sacrifice to the god of laughter, with them in [2170]
Apuleius, once a day, or else they shall be melancholy themselves; they
care not how they grind and misuse others, so they may exhilarate their
own persons. Their wits indeed serve them to that sole purpose, to make
sport, to break a scurrile jest, which is levissimus ingenii fructus,
the froth of wit, as [2171]Tully holds, and for this they are often
applauded, in all other discourse, dry, barren, stramineous, dull and
heavy, here lies their genius, in this they alone excel, please
themselves and others. Leo Decimus, that scoffing pope, as Jovius hath
registered in the Fourth book of his life, took an extraordinary
delight in humouring of silly fellows, and to put gulleries upon them,
[2172]by commending some, persuading others to this or that: he made ex
stolidis stultissimos, et maxime ridiculos, ex stultis insanos; soft
fellows, stark noddies; and such as were foolish, quite mad before he
left them. One memorable example he recites there, of Tarascomus of
Parma, a musician that was so humoured by Leo Decimus, and Bibiena his
second in this business, that he thought himself to be a man of most
excellent skill, (who was indeed a ninny) they [2173]made him set
foolish songs, and invent new ridiculous precepts, which they did
highly commend, as to tie his arm that played on the lute, to make him
strike a sweeter stroke, [2174]and to pull down the arras hangings,
because the voice would be clearer, by reason of the reverberation of
the wall. In the like manner they persuaded one Baraballius of Caieta,
that he was as good a poet as Petrarch; would have him to be made a
laureate poet, and invite all his friends to his instalment; and had so
possessed the poor man with a conceit of his excellent poetry, that
when some of his more discreet friends told him of his folly, he was
very angry with them, and said [2175]they envied his honour, and
prosperity: it was strange (saith Jovius) to see an old man of 60
years, a venerable and grave old man, so gulled. But what cannot such
scoffers do, especially if they find a soft creature, on whom they may
work? nay, to say truth, who is so wise, or so discreet, that may not
be humoured in this kind, especially if some excellent wits shall set
upon him; he that mads others, if he were so humoured, would be as mad
himself, as much grieved and tormented; he might cry with him in the
comedy, Proh Jupiter tu homo me, adigas ad insaniam. For all is in
these things as they are taken; if he be a silly soul, and do not
perceive it, 'tis well, he may haply make others sport, and be no whit
troubled himself; but if he be apprehensive of his folly, and take it
to heart, then it torments him worse than any lash: a bitter jest, a
slander, a calumny, pierceth deeper than any loss, danger, bodily pain,
or injury whatsoever; leviter enim volat, (it flies swiftly) as Bernard
of an arrow, sed graviter vulnerat, (but wounds deeply), especially if
it shall proceed from a virulent tongue, it cuts (saith David) like a
two-edged sword. They shoot bitter words as arrows, Psal. lxiv. 5. And
they smote with their tongues, Jer. xviii. 18, and that so hard, that
they leave an incurable wound behind them. Many men are undone by this
means, moped, and so dejected, that they are never to be recovered; and
of all other men living, those which are actually melancholy, or
inclined to it, are most sensible, (as being suspicious, choleric, apt
to mistake) and impatient of an injury in that kind: they aggravate,
and so meditate continually of it, that it is a perpetual corrosive,
not to be removed, till time wear it out. Although they peradventure
that so scoff, do it alone in mirth and merriment, and hold it optimum
aliena frui insania, an excellent thing to enjoy another man's madness;
yet they must know, that it is a mortal sin (as [2176]Thomas holds) and
as the prophet [2177]David denounceth, they that use it, shall never
dwell in God's tabernacle.
Such scurrilous jests, flouts, and sarcasms, therefore, ought not at
all to be used; especially to our betters, to those that are in misery,
or any way distressed: for to such, aerumnarum incrementa sunt, they
multiply grief, and as [2178]he perceived, In multis pudor, in multis
iracundia, &c., many are ashamed, many vexed, angered, and there is no
greater cause or furtherer of melancholy. Martin Cromerus, in the Sixth
book of his history, hath a pretty story to this purpose, of
Vladislaus, the second king of Poland, and Peter Dunnius, earl of
Shrine; they had been hunting late, and were enforced to lodge in a
poor cottage. When they went to bed, Vladislaus told the earl in jest,
that his wife lay softer with the abbot of Shrine; he not able to
contain, replied, Et tua cum Dabesso, and yours with Dabessus, a
gallant young gentleman in the court, whom Christina the queen loved.
Tetigit id dictum Principis animum, these words of his so galled the
prince, that he was long after tristis et cogitabundus, very sad and
melancholy for many months; but they were the earl's utter undoing: for
when Christina heard of it, she persecuted him to death. Sophia the
empress, Justinian's wife, broke a bitter jest upon Narsetes the
eunuch, a famous captain then disquieted for an overthrow which he
lately had: that he was fitter for a distaff and to keep women company,
than to wield a sword, or to be general of an army: but it cost her
dear, for he so far distasted it, that he went forthwith to the adverse
part, much troubled in his thoughts, caused the Lombards to rebel, and
thence procured many miseries to the commonwealth. Tiberius the emperor
withheld a legacy from the people of Rome, which his predecessor
Augustus had lately given, and perceiving a fellow round a dead corse
in the ear, would needs know wherefore he did so; the fellow replied,
that he wished the departed soul to signify to Augustus, the commons of
Rome were yet unpaid: for this bitter jest the emperor caused him
forthwith to be slain, and carry the news himself. For this reason, all
those that otherwise approve of jests in some cases, and facete
companions, (as who doth not?) let them laugh and be merry, rumpantur
et illa Codro, 'tis laudable and fit, those yet will by no means admit
them in their companies, that are any way inclined to this malady: non
jocandum cum iis qui miseri sunt, et aerumnosi, no jesting with a
discontented person. 'Tis Castilio's caveat, [2179]Jo. Pontanus, and
[2180]Galateus, and every good man's.
Play with me, but hurt me not:
Jest with me, but shame me not.
Comitas is a virtue between rusticity and scurrility, two extremes, as
affability is between flattery and contention, it must not exceed; but
be still accompanied with that [2181]ἀβλάβεια or innocency, quae nemini
nocet, omnem injuriae, oblationem abhorrens, hurts no man, abhors all
offer of injury. Though a man be liable to such a jest or obloquy, have
been overseen, or committed a foul fact, yet it is no good manners or
humanity, to upbraid, to hit him in the teeth with his offence, or to
scoff at such a one; 'tis an old axiom, turpis in reum omnis
exprobratio.[2182] I speak not of such as generally tax vice, Barclay,
Gentilis, Erasmus, Agrippa, Fishcartus, &c., the Varronists and Lucians
of our time, satirists, epigrammists, comedians, apologists, &c., but
such as personate, rail, scoff, calumniate, perstringe by name, or in
presence offend;
[2183]Ludit qui stolida procacitate
Non est Sestius ille sed caballus:
'Tis horse-play this, and those jests (as he [2184]saith) are no better
than injuries, biting jests, mordentes et aculeati, they are poisoned
jests, leave a sting behind them, and ought not to be used.
[2185]Set not thy foot to make the blind to fall;
Nor wilfully offend thy weaker brother:
Nor wound the dead with thy tongue's bitter gall,
Neither rejoice thou in the fall of other.
If these rules could be kept, we should have much more ease and
quietness than we have, less melancholy, whereas on the contrary, we
study to misuse each other, how to sting and gall, like two fighting
boors, bending all our force and wit, friends, fortune, to crucify
[2186]one another's souls; by means of which, there is little content
and charity, much virulency, hatred, malice, and disquietness among us.
SUBSECT. V.—_Loss of Liberty, Servitude, Imprisonment, how they cause
Melancholy_.
To this catalogue of causes, I may well annex loss of liberty,
servitude, or imprisonment, which to some persons is as great a torture
as any of the rest. Though they have all things convenient, sumptuous
houses to their use, fair walks and gardens, delicious bowers,
galleries, good fare and diet, and all things correspondent, yet they
are not content, because they are confined, may not come and go at
their pleasure, have and do what they will, but live [2187]aliena
quadra, at another man's table and command. As it is [2188]in meats so
it is in all other things, places, societies, sports; let them be never
so pleasant, commodious, wholesome, so good; yet omnium rerum est
satietas, there is a loathing satiety of all things. The children of
Israel were tired with manna, it is irksome to them so to live, as to a
bird in his cage, or a dog in his kennel, they are weary of it. They
are happy, it is true, and have all things, to another man's judgment,
that heart can wish, or that they themselves can desire, bona si sua
norint: yet they loathe it, and are tired with the present: Est natura
hominum novitatis avida; men's nature is still desirous of news,
variety, delights; and our wandering affections are so irregular in
this kind, that they must change, though it must be to the worst.
Bachelors must be married, and married men would be bachelors; they do
not love their own wives, though otherwise fair, wise, virtuous, and
well qualified, because they are theirs; our present estate is still
the worst, we cannot endure one course of life long, et quod modo
voverat, odit, one calling long, esse in honore juvat, mox displicet;
one place long, [2189]Romae Tibur amo, ventosus Tybure Romam, that
which we earnestly sought, we now contemn. Hoc quosdam agit ad mortem,
(saith [2190]Seneca) quod proposita saepe mutando in eadem revolvuntur,
et non relinquunt novitati locum: Fastidio caepit esse vita, et ipsus
mundus, et subit illud rapidissimarum deliciarum, Quousque eadem? this
alone kills many a man, that they are tied to the same still, as a
horse in a mill, a dog in a wheel, they run round, without alteration
or news, their life groweth odious, the world loathsome, and that which
crosseth their furious delights, what? still the same? Marcus Aurelius
and Solomon, that had experience of all worldly delights and pleasure,
confessed as much of themselves; what they most desired, was tedious at
last, and that their lust could never be satisfied, all was vanity and
affliction of mind.
Now if it be death itself, another hell, to be glutted with one kind of
sport, dieted with one dish, tied to one place; though they have all
things otherwise as they can desire, and are in heaven to another man's
opinion, what misery and discontent shall they have, that live in
slavery, or in prison itself? Quod tristius morte, in servitute
vivendum, as Hermolaus told Alexander in [2191]Curtius, worse than
death is bondage: [2192]hoc animo scito omnes fortes, ut mortem
servituti anteponant, All brave men at arms (Tully holds) are so
affected. [2193]Equidem ego is sum, qui servitutem extremum omnium
malorum esse arbitror: I am he (saith Boterus) that account servitude
the extremity of misery. And what calamity do they endure, that live
with those hard taskmasters, in gold mines (like those 30,000
[2194]Indian slaves at Potosi, in Peru), tin-mines, lead-mines,
stone-quarries, coal-pits, like so many mouldwarps under ground,
condemned to the galleys, to perpetual drudgery, hunger, thirst, and
stripes, without all hope of delivery? How are those women in Turkey
affected, that most part of the year come not abroad; those Italian and
Spanish dames, that are mewed up like hawks, and locked up by their
jealous husbands? how tedious is it to them that live in stoves and
caves half a year together? as in Iceland, Muscovy, or under the
[2195]pole itself, where they have six months' perpetual night. Nay,
what misery and discontent do they endure, that are in prison? They
want all those six non-natural things at once, good air, good diet,
exercise, company, sleep, rest, ease, &c., that are bound in chains all
day long, suffer hunger, and (as [2196]Lucian describes it) must abide
that filthy stink, and rattling of chains, howlings, pitiful outcries,
that prisoners usually make; these things are not only troublesome, but
intolerable. They lie nastily among toads and frogs in a dark dungeon,
in their own dung, in pain of body, in pain of soul, as Joseph did,
Psal. cv. 18, they hurt his feet in the stocks, the iron entered his
soul. They live solitary, alone, sequestered from all company but
heart-eating melancholy; and for want of meat, must eat that bread of
affliction, prey upon themselves. Well might [2197]Arculanus put long
imprisonment for a cause, especially to such as have lived jovially, in
all sensuality and lust, upon a sudden are estranged and debarred from
all manner of pleasures: as were Huniades, Edward, and Richard II.,
Valerian the Emperor, Bajazet the Turk. If it be irksome to miss our
ordinary companions and repast for once a day, or an hour, what shall
it be to lose them for ever? If it be so great a delight to live at
liberty, and to enjoy that variety of objects the world affords; what
misery and discontent must it needs bring to him, that shall now be
cast headlong into that Spanish inquisition, to fall from heaven to
hell, to be cubbed up upon a sudden, how shall he be perplexed, what
shall become of him? [2198] Robert Duke of Normandy being imprisoned by
his youngest brother Henry I., ab illo die inconsolabili dolore in
carcere contabuit, saith Matthew Paris, from that day forward pined
away with grief. [2199]Jugurtha that generous captain, brought to Rome
in triumph, and after imprisoned, through anguish of his soul, and
melancholy, died. [2200]Roger, Bishop of Salisbury, the second man from
King Stephen (he that built that famous castle of [2201]Devizes in
Wiltshire,) was so tortured in prison with hunger, and all those
calamities accompanying such men, [2202]ut vivere noluerit, mori
nescierit, he would not live, and could not die, between fear of death,
and torments of life. Francis King of France was taken prisoner by
Charles V., ad mortem fere melancholicus, saith Guicciardini,
melancholy almost to death, and that in an instant. But this is as
clear as the sun, and needs no further illustration.
SUBSECT. VI.—_Poverty and Want, Causes of Melancholy_.
Poverty and want are so violent oppugners, so unwelcome guests, so much
abhorred of all men, that I may not omit to speak of them apart.
Poverty, although (if considered aright, to a wise, understanding,
truly regenerate, and contented man) it be donum Dei, a blessed estate,
the way to heaven, as [2203]Chrysostom calls it, God's gift, the mother
of modesty, and much to be preferred before riches (as shall be shown
in his [2204]place), yet as it is esteemed in the world's censure, it
is a most odious calling, vile and base, a severe torture, summum
scelus, a most intolerable burden; we [2205]shun it all, cane pejus et
angue (worse than a dog or a snake), we abhor the name of it,
[2206]Paupertas fugitur, totoque arcessitur orbe, as being the fountain
of all other miseries, cares, woes, labours, and grievances whatsoever.
To avoid which, we will take any pains,—extremos currit mercator ad
Indos, we will leave no haven, no coast, no creek of the world
unsearched, though it be to the hazard of our lives, we will dive to
the bottom of the sea, to the bowels of the earth, [2207]five, six,
seven, eight, nine hundred fathom deep, through all five zones, and
both extremes of heat and cold: we will turn parasites and slaves,
prostitute ourselves, swear and lie, damn our bodies and souls, forsake
God, abjure religion, steal, rob, murder, rather than endure this
insufferable yoke of poverty, which doth so tyrannise, crucify, and
generally depress us.
For look into the world, and you shall see men most part esteemed
according to their means, and happy as they are rich: [2208]Ubique
tanti quisque quantum habuit fuit. If he be likely to thrive, and in
the way of preferment, who but he? In the vulgar opinion, if a man be
wealthy, no matter how he gets it, of what parentage, how qualified,
how virtuously endowed, or villainously inclined; let him be a bawd, a
gripe, an usurer, a villain, a pagan, a barbarian, a wretch,
[2209]Lucian's tyrant, on whom you may look with less security than on
the sun; so that he be rich (and liberal withal) he shall be honoured,
admired, adored, reverenced, and highly [2210]magnified. The rich is
had in reputation because of his goods, Eccl. x. 31. He shall be
befriended: for riches gather many friends, Prov. xix. 4,—multos
numerabit amicos, all [2211]happiness ebbs and flows with his money. He
shall be accounted a gracious lord, a Mecaenas, a benefactor, a wise,
discreet, a proper, a valiant, a fortunate man, of a generous spirit,
Pullus Jovis, et gallinae, filius albae: a hopeful, a good man, a
virtuous, honest man. Quando ego ie Junonium puerum, et matris partum
vere aureum, as [2212]Tully said of Octavianus, while he was adopted
Caesar, and an heir [2213]apparent of so great a monarchy, he was a
golden child. All [2214]honour, offices, applause, grand titles, and
turgent epithets are put upon him, omnes omnia bona dicere; all men's
eyes are upon him, God bless his good worship, his honour; [2215]every
man speaks well of him, every man presents him, seeks and sues to him
for his love, favour, and protection, to serve him, belong unto him,
every man riseth to him, as to Themistocles in the Olympics, if he
speak, as of Herod, Vox Dei, non hominis, the voice of God, not of man.
All the graces, Veneres, pleasures, elegances attend him, [2216] golden
fortune accompanies and lodgeth with him; and as to those Roman
emperors, is placed in his chamber.
[2217]———Secura naviget aura,
Fortunamque suo temperet arbitrio: