symptoms to be infinite, as indeed they are, varying according to the
parties, for scarce is there one of a thousand that dotes alike, [2472]
Laurentius c. 16. Some few of greater note I will point at; and amongst
the rest, fear and sorrow, which as they are frequent causes, so if
they persevere long, according to Hippocrates [2473]and Galen's
aphorisms, they are most assured signs, inseparable companions, and
characters of melancholy; of present melancholy and habituated, saith
Montaltus cap. 11. and common to them all, as the said Hippocrates,
Galen, Avicenna, and all Neoterics hold. But as hounds many times run
away with a false cry, never perceiving themselves to be at a fault, so
do they. For Diocles of old, (whom Galen confutes,) and amongst the
juniors, [2474]Hercules de Saxonia, with Lod. Mercatus cap. 17. l. 1.
de melan., takes just exceptions, at this aphorism of Hippocrates, 'tis
not always true, or so generally to be understood, fear and sorrow are
no common symptoms to all melancholy; upon more serious consideration,
I find some (saith he) that are not so at all. Some indeed are sad, and
not fearful; some fearful and not sad; some neither fearful nor sad;
some both. Four kinds he excepts, fanatical persons, such as were
Cassandra, Nanto, Nicostrata, Mopsus, Proteus, the sibyls, whom
[2475]Aristotle confesseth to have been deeply melancholy. Baptista
Porta seconds him, Physiog. lib. 1, cap. 8, they were atra bile
perciti: demoniacal persons, and such as speak strange languages, are
of this rank: some poets, such as laugh always, and think themselves
kings, cardinals, &c., sanguine they are, pleasantly disposed most
part, and so continue. [2476]Baptista Portia confines fear and sorrow
to them that are cold; but lovers, Sibyls, enthusiasts, he wholly
excludes. So that I think I may truly conclude, they are not always sad
and fearful, but usually so: and that [2477]without a cause, timent de
non timendis, (Gordonius,) quaeque momenti non sunt, although not all
alike (saith Altomarus), [2478]yet all likely fear, [2479]some with an
extraordinary and a mighty fear, Areteus. [2480]Many fear death, and
yet in a contrary humour, make away themselves, Galen, lib. 3. de loc.
affec. cap. 7. Some are afraid that heaven will fall on their heads:
some they are damned, or shall be. [2481]They are troubled with
scruples of consciences, distrusting God's mercies, think they shall go
certainly to hell, the devil will have them, and make great
lamentation, Jason Pratensis. Fear of devils, death, that they shall be
so sick, of some such or such disease, ready to tremble at every
object, they shall die themselves forthwith, or that some of their dear
friends or near allies are certainly dead; imminent danger, loss,
disgrace still torment others, &c.; that they are all glass, and
therefore will suffer no man to come near them: that they are all cork,
as light as feathers; others as heavy as lead; some are afraid their
heads will fall off their shoulders, that they have frogs in their
bellies, &c. [2482]Montanus consil. 23, speaks of one that durst not
walk alone from home, for fear he should swoon or die. A second
[2483]fears every man he meets will rob him, quarrel with him, or kill
him. A third dares not venture to walk alone, for fear he should meet
the devil, a thief, be sick; fears all old women as witches, and every
black dog or cat he sees he suspecteth to be a devil, every person
comes near him is maleficiated, every creature, all intend to hurt him,
seek his ruin; another dares not go over a bridge, come near a pool,
rock, steep hill, lie in a chamber where cross beams are, for fear he
be tempted to hang, drown, or precipitate himself. If he be in a silent
auditory, as at a sermon, he is afraid he shall speak aloud at
unawares, something indecent, unfit to be said. If he be locked in a
close room, he is afraid of being stifled for want of air, and still
carries biscuit, aquavitae, or some strong waters about him, for fear
of deliquiums, or being sick; or if he be in a throng, middle of a
church, multitude, where he may not well get out, though he sit at
ease, he is so misaffected. He will freely promise, undertake any
business beforehand, but when it comes to be performed, he dare not
adventure, but fears an infinite number of dangers, disasters, &c. Some
are [2484] afraid to be burned, or that the [2485]ground will sink
under them, or [2486]swallow them quick, or that the king will call
them in question for some fact they never did (Rhasis cont.) and that
they shall surely be executed. The terror of such a death troubles
them, and they fear as much and are equally tormented in mind, [2487]as
they that have committed a murder, and are pensive without a cause, as
if they were now presently to be put to death. Plater, cap. 3. de
mentis alienat. They are afraid of some loss, danger, that they shall
surely lose their lives, goods, and all they have, but why they know
not. Trincavelius, consil. 13. lib. 1. had a patient that would needs
make away himself, for fear of being hanged, and could not be persuaded
for three years together, but that he had killed a man. Plater,
observat. lib. 1. hath two other examples of such as feared to be
executed without a cause. If they come in a place where a robbery,
theft, or any such offence hath been done, they presently fear they are
suspected, and many times betray themselves without a cause. Lewis XI.,
the French king, suspected every man a traitor that came about him,
durst trust no officer. Alii formidolosi omnium, alii quorundam
(Fracatorius lib. 2. de Intellect.) [2488]some fear all alike, some
certain men, and cannot endure their companies, are sick in them, or if
they be from home. Some suspect [2489]treason still, others are afraid
of their [2490]dearest and nearest friends. (Melanelius e Galeno,
Ruffo, Aetio,) and dare not be alone in the dark for fear of hobgoblins
and devils: he suspects everything he hears or sees to be a devil, or
enchanted, and imagineth a thousand chimeras and visions, which to his
thinking he certainly sees, bugbears, talks with black men, ghosts,
goblins, &c., [2491]Omnes se terrent aurae, sonus excitat omnis.
Another through bashfulness, suspicion, and timorousness will not be
seen abroad, [2492]loves darkness as life, and cannot endure the light,
or to sit in lightsome places, his hat still in his eyes, he will
neither see nor be seen by his goodwill, Hippocrates, lib. de Insania
et Melancholia. He dare not come in company for fear he should be
misused, disgraced, overshoot himself in gesture or speeches, or be
sick; he thinks every man observes him, aims at him, derides him, owes
him malice. Most part [2493]they are afraid they are bewitched,
possessed, or poisoned by their enemies, and sometimes they suspect
their nearest friends: he thinks something speaks or talks within him,
and he belcheth of the poison. Christophorus a Vega, lib. 2. cap. 1.
had a patient so troubled, that by no persuasion or physic he could be
reclaimed. Some are afraid that they shall have every fearful disease
they see others have, hear of, or read, and dare not therefore hear or
read of any such subject, no not of melancholy itself, lest by applying
to themselves that which they hear or read, they should aggravate and
increase it. If they see one possessed, bewitched, an epileptic
paroxysm, a man shaking with the palsy, or giddy-headed, reeling or
standing in a dangerous place, &c., for many days after it runs in
their minds, they are afraid they shall be so too, they are in like
danger, as Perkins c. 12. sc. 12. well observes in his Cases of
Conscience and many times by violence of imagination they produce it.
They cannot endure to see any terrible object, as a monster, a man
executed, a carcase, hear the devil named, or any tragical relation
seen, but they quake for fear, Hecatas somniare sibi videntur (Lucian)
they dream of hobgoblins, and may not get it out of their minds a long
time after: they apply (as I have said) all they hear, see, read, to
themselves; as [2494]Felix Plater notes of some young physicians, that
study to cure diseases, catch them themselves, will be sick, and
appropriate all symptoms they find related of others, to their own
persons. And therefore (quod iterum moneo, licet nauseam paret lectori,
malo decem potius verba, decies repetita licet abundare, quam unum
desiderari) I would advise him that is actually melancholy not to read
this tract of Symptoms, lest he disquiet or make himself for a time
worse, and more melancholy than he was before. Generally of them all
take this, de inanibus semper conqueruntur et timent, saith Aretius;
they complain of toys, and fear [2495]without a cause, and still think
their melancholy to be most grievous, none so bad as they are, though
it be nothing in respect, yet never any man sure was so troubled, or in
this sort. As really tormented and perplexed, in as great an agony for
toys and trifles (such things as they will after laugh at themselves)
as if they were most material and essential matters indeed, worthy to
be feared, and will not be satisfied. Pacify them for one, they are
instantly troubled with some other fear; always afraid of something
which they foolishly imagine or conceive to themselves, which never
peradventure was, never can be, never likely will be; troubled in mind
upon every small occasion, unquiet, still complaining, grieving,
vexing, suspecting, grudging, discontent, and cannot be freed so long
as melancholy continues. Or if their minds be more quiet for the
present, and they free from foreign fears, outward accidents, yet their
bodies are out of tune, they suspect some part or other to be amiss,
now their head aches, heart, stomach, spleen, &c. is misaffected, they
shall surely have this or that disease; still troubled in body, mind,
or both, and through wind, corrupt fantasy, some accidental distemper,
continually molested. Yet for all this, as [2496]Jacchinus notes, in
all other things they are wise, staid, discreet, and do nothing
unbeseeming their dignity, person, or place, this foolish, ridiculous,
and childish fear excepted; which so much, so continually tortures and
crucifies their souls, like a barking dog that always bawls, but seldom
bites, this fear ever molesteth, and so long as melancholy lasteth,
cannot be avoided.
Sorrow is that other character, and inseparable companion, as
individual as Saint Cosmus and Damian, fidus Achates, as all writers
witness, a common symptom, a continual, and still without any evident
cause, [2497]moerent omnes, et si roges eos reddere causam, non
possunt: grieving still, but why they cannot tell: Agelasti, moesti,
cogitabundi, they look as if they had newly come forth of Trophonius'
den. And though they laugh many times, and seem to be extraordinary
merry (as they will by fits), yet extreme lumpish again in an instant,
dull and heavy, semel et simul, merry and sad, but most part sad:
[2498]Si qua placent, abeunt; inimica tenacius haerent: sorrow sticks
by them still continually, gnawing as the vulture did [2499]Titius'
bowels, and they cannot avoid it. No sooner are their eyes open, but
after terrible and troublesome dreams their heavy hearts begin to sigh:
they are still fretting, chafing, sighing, grieving, complaining,
finding faults, repining, grudging, weeping, Heautontimorumenoi, vexing
themselves, [2500]disquieted in mind, with restless, unquiet thoughts,
discontent, either for their own, other men's or public affairs, such
as concern them not; things past, present, or to come, the remembrance
of some disgrace, loss, injury, abuses, &c. troubles them now being
idle afresh, as if it were new done; they are afflicted otherwise for
some danger, loss, want, shame, misery, that will certainly come, as
they suspect and mistrust. Lugubris Ate frowns upon them, insomuch that
Areteus well calls it angorem animi, a vexation of the mind, a
perpetual agony. They can hardly be pleased, or eased, though in other
men's opinion most happy, go, tarry, run, ride, [2501]—post equitem
sedet atra cura: they cannot avoid this feral plague, let them come in
what company they will, [2502]haeret leteri lethalis arundo, as to a
deer that is struck, whether he run, go, rest with the herd, or alone,
this grief remains: irresolution, inconstancy, vanity of mind, their
fear, torture, care, jealousy, suspicion, &c., continues, and they
cannot be relieved. So [2503]he complained in the poet,
Domum revertor moestus, atque animo fere
Perturbato, atque incerto prae aegritudine,
Assido, accurrunt servi: succos detrahunt,
Video alios festinare, lectos sternere,
Coenam apparare, pro se quisque sedulo
Faciebant, quo illam mihi lenirent miseriam.
He came home sorrowful, and troubled in his mind, his servants did all
they possibly could to please him; one pulled off his socks, another
made ready his bed, a third his supper, all did their utmost endeavours
to ease his grief, and exhilarate his person, he was profoundly
melancholy, he had lost his son, illud angebat, that was his Cordolium,
his pain, his agony which could not be removed.
_Taedium vitae._] Hence it proceeds many times, that they are weary of
their lives, and feral thoughts to offer violence to their own persons
come into their minds, taedium vitae is a common symptom, tarda fluunt,
ingrataque tempora, they are soon tired with all things; they will now
tarry, now be gone; now in bed they will rise, now up, then go to bed,
now pleased, then again displeased; now they like, by and by dislike
all, weary of all, sequitur nunc vivendi, nunc moriendi cupido, saith
Aurelianus, lib. 1. cap. 6, but most part [2504]vitam damnant,
discontent, disquieted, perplexed upon every light, or no occasion,
object: often tempted, I say, to make away themselves: [2505]Vivere
nolunt, mori nesciunt: they cannot die, they will not live: they
complain, weep, lament, and think they lead a most miserable life,
never was any man so bad, or so before, every poor man they see is most
fortunate in respect of them, every beggar that comes to the door is
happier than they are, they could be contented to change lives with
them, especially if they be alone, idle, and parted from their ordinary
company, molested, displeased, or provoked: grief, fear, agony,
discontent, wearisomeness, laziness, suspicion, or some such passion
forcibly seizeth on them. Yet by and by when they come in company
again, which they like, or be pleased, suam sententiam rursus damnant,
et vitae solatia delectantur, as Octavius Horatianus observes, lib. 2.
cap. 5, they condemn their former mislike, and are well pleased to
live. And so they continue, till with some fresh discontent they be
molested again, and then they are weary of their lives, weary of all,
they will die, and show rather a necessity to live, than a desire.
Claudius the emperor, as [2506] Sueton describes him, had a spice of
this disease, for when he was tormented with the pain of his stomach,
he had a conceit to make away himself. Julius Caesar Claudinus, consil.
84. had a Polonian to his patient, so affected, that through [2507]fear
and sorrow, with which he was still disquieted, hated his own life,
wished for death every moment, and to be freed of his misery.
Mercurialis another, and another that was often minded to despatch
himself, and so continued for many years.
_Suspicion, Jealousy._] Suspicion, and jealousy, are general symptoms:
they are commonly distrustful, apt to mistake, and amplify, facile
irascibiles, [2508]testy, pettish, peevish, and ready to snarl upon
every [2509]small occasion, cum amicissimis, and without a cause, datum
vel non datum, it will be scandalum acceptum. If they speak in jest, he
takes it in good earnest. If they be not saluted, invited, consulted
with, called to counsel, &c., or that any respect, small compliment, or
ceremony be omitted, they think themselves neglected, and contemned;
for a time that tortures them. If two talk together, discourse,
whisper, jest, or tell a tale in general, he thinks presently they mean
him, applies all to himself, de se putat omnia dici. Or if they talk
with him, he is ready to misconstrue every word they speak, and
interpret it to the worst; he cannot endure any man to look steadily on
him, speak to him almost, laugh, jest, or be familiar, or hem, or
point, cough, or spit, or make a noise sometimes, &c. [2510]He thinks
they laugh or point at him, or do it in disgrace of him, circumvent
him, contemn him; every man looks at him, he is pale, red, sweats for
fear and anger, lest somebody should observe him. He works upon it, and
long after this false conceit of an abuse troubles him. Montanus
consil. 22. gives instance in a melancholy Jew, that was Iracundior
Adria, so waspish and suspicious, tam facile iratus, that no man could
tell how to carry himself in his company.
_Inconstancy._] Inconstant they are in all their actions, vertiginous,
restless, unapt to resolve of any business, they will and will not,
persuaded to and fro upon every small occasion, or word spoken: and yet
if once they be resolved, obstinate, hard to be reconciled. If they
abhor, dislike, or distaste, once settled, though to the better by
odds, by no counsel, or persuasion, to be removed. Yet in most things
wavering, irresolute, unable to deliberate, through fear, faciunt, et
mox facti poenitent (Areteus) avari, et paulo post prodigi. Now
prodigal, and then covetous, they do, and by-and-by repent them of that
which they have done, so that both ways they are troubled, whether they
do or do not, want or have, hit or miss, disquieted of all hands, soon
weary, and still seeking change, restless, I say, fickle, fugitive,
they may not abide to tarry in one place long.
[2511]Romae rus optans, absentem rusticus urbem
Tollit ad astra———
no company long, or to persevere in any action or business.
[2512]Et similis regum pueris, pappare minutum
Poscit, et iratus mammae lallare recusat,
eftsoons pleased, and anon displeased, as a man that's bitten with
fleas, or that cannot sleep turns to and fro in his bed, their restless
minds are tossed and vary, they have no patience to read out a book, to
play out a game or two, walk a mile, sit an hour, &c., erected and
dejected in an instant; animated to undertake, and upon a word spoken
again discouraged.
_Passionate._] Extreme passionate, Quicquid volunt valde volunt; and
what they desire, they do most furiously seek; anxious ever, and very
solicitous, distrustful, and timorous, envious, malicious, profuse one
while, sparing another, but most part covetous, muttering, repining,
discontent, and still complaining, grudging, peevish, injuriarum
tenaces, prone to revenge, soon troubled, and most violent in all their
imaginations, not affable in speech, or apt to vulgar compliment, but
surly, dull, sad, austere; cogitabundi still, very intent, and as
[2513] Albertus Durer paints melancholy, like a sad woman leaning on
her arm with fixed looks, neglected habit, &c., held therefore by some
proud, soft, sottish, or half-mad, as the Abderites esteemed of
Democritus: and yet of a deep reach, excellent apprehension, judicious,
wise, and witty: for I am of that [2514]nobleman's mind, Melancholy
advanceth men's conceits, more than any humour whatsoever, improves
their meditations more than any strong drink or sack. They are of
profound judgment in some things, although in others non recte judicant
inquieti, saith Fracastorius, lib. 2. de Intell. And as Arculanus, c.
16. in 9. Rhasis, terms it, Judicium plerumque perversum, corrupti, cum
judicant honesta inhonesta, et amicitiam habent pro inimicitia: they
count honesty dishonesty, friends as enemies, they will abuse their
best friends, and dare not offend their enemies. Cowards most part et
ad inferendam injuriam timidissimi, saith Cardan, lib. 8. cap. 4. de
rerum varietate: loath to offend, and if they chance to overshoot
themselves in word or deed: or any small business or circumstance be
omitted, forgotten, they are miserably tormented, and frame a thousand
dangers and inconveniences to themselves, ex musca elephantem, if once
they conceit it: overjoyed with every good rumour, tale, or prosperous
event, transported beyond themselves: with every small cross again, bad
news, misconceived injury, loss, danger, afflicted beyond measure, in
great agony, perplexed, dejected, astonished, impatient, utterly
undone: fearful, suspicious of all. Yet again, many of them desperate
harebrains, rash, careless, fit to be assassinates, as being void of
all fear and sorrow, according to [2515]Hercules de Saxonia, Most
audacious, and such as dare walk alone in the night, through deserts
and dangerous places, fearing none.
_Amorous_.] They are prone to love, and [2516]easy to be taken;
Propensi ad amorem et excandescentiam (Montaltus cap. 21.) quickly
enamoured, and dote upon all, love one dearly, till they see another,
and then dote on her, Et hanc, et hanc, et illam, et omnes, the present
moves most, and the last commonly they love best. Yet some again
Anterotes, cannot endure the sight of a woman, abhor the sex, as that
same melancholy [2517]duke of Muscovy, that was instantly sick, if he
came but in sight of them; and that [2518]Anchorite, that fell into a
cold palsy, when a woman was brought before him.
_Humorous_.] Humorous they are beyond all measure, sometimes profusely
laughing, extraordinarily merry, and then again weeping without a
cause, (which is familiar with many gentlewomen,) groaning, sighing,
pensive, sad, almost distracted, multa absurda fingunt, et a ratione
aliena (saith [2519]Frambesarius), they feign many absurdities, vain,
void of reason: one supposeth himself to be a dog, cock, bear, horse,
glass, butter, &c. He is a giant, a dwarf, as strong as an hundred men,
a lord, duke, prince, &c. And if he be told he hath a stinking breath,
a great nose, that he is sick, or inclined to such or such a disease,
he believes it eftsoons, and peradventure by force of imagination will
work it out. Many of them are immovable, and fixed in their conceits,
others vary upon every object, heard or seen. If they see a stage-play,
they run upon that a week after; if they hear music, or see dancing,
they have nought but bagpipes in their brain: if they see a combat,
they are all for arms. [2520]If abused, an abuse troubles them long
after; if crossed, that cross, &c. Restless in their thoughts and
actions, continually meditating, Velut aegri somnia, vanae finguntur
species; more like dreams, than men awake, they fain a company of
antic, fantastical conceits, they have most frivolous thoughts,
impossible to be effected; and sometimes think verily they hear and see
present before their eyes such phantasms or goblins, they fear,
suspect, or conceive, they still talk with, and follow them. In fine,
cogitationes somniantibus similes, id vigilant, quod alii somniant
cogitabundi, still, saith Avicenna, they wake, as others dream, and
such for the most part are their imaginations and conceits,
[2521]absurd, vain, foolish toys, yet they are [2522]most curious and
solicitous, continual, et supra modum, Rhasis cont. lib. 1. cap. 9.
praemeditantur de aliqua re. As serious in a toy, as if it were a most
necessary business, of great moment, importance, and still, still,
still thinking of it: saeviunt in se, macerating themselves. Though
they do talk with you, and seem to be otherwise employed, and to your
thinking very intent and busy, still that toy runs in their mind, that
fear, that suspicion, that abuse, that jealousy, that agony, that
vexation, that cross, that castle in the air, that crotchet, that
whimsy, that fiction, that pleasant waking dream, whatsoever it is. Nec
interrogant (saith [2523]Fracastorius) nec interrogatis recte
respondent. They do not much heed what you say, their mind is on
another matter; ask what you will, they do not attend, or much intend
that business they are about, but forget themselves what they are
saying, doing, or should otherwise say or do, whither they are going,
distracted with their own melancholy thoughts. One laughs upon a
sudden, another smiles to himself, a third frowns, calls, his lips go
still, he acts with his hand as he walks, &c. 'Tis proper to all
melancholy men, saith [2524]Mercurialis, con. 11. What conceit they
have once entertained, to be most intent, violent, and continually
about it. Invitas occurrit, do what they may they cannot be rid of it,
against their wills they must think of it a thousand times over,
Perpetuo molestantur nec oblivisci possunt, they are continually
troubled with it, in company, out of company; at meat, at exercise, at
all times and places, [2525]non desinunt ea, quae, minime volunt,
cogitare, if it be offensive especially, they cannot forget it, they
may not rest or sleep for it, but still tormenting themselves, Sysiphi
saxum volvunt sibi ipsis, as [2526]Brunner observes, Perpetua calamitas
et miserabile flagellum.
_Bashfulness._] [2527]Crato, [2528]Laurentius, and Fernelius, put
bashfulness for an ordinary symptom, sabrusticus pudor, or vitiosus
pudor, is a thing which much haunts and torments them. If they have
been misused, derided, disgraced, chidden, &c., or by any perturbation
of mind, misaffected, it so far troubles them, that they become quite
moped many times, and so disheartened, dejected, they dare not come
abroad, into strange companies especially, or manage their ordinary
affairs, so childish, timorous, and bashful, they can look no man in
the face; some are more disquieted in this kind, some less, longer
some, others shorter, by fits, &c., though some on the other side
(according to [2529]Fracastorius) be inverecundi et pertinaces,
impudent and peevish. But most part they are very shamefaced, and that
makes them with Pet. Blesensis, Christopher Urswick, and many such, to
refuse honours, offices, and preferments, which sometimes fall into
their mouths, they cannot speak, or put forth themselves as others can,
timor hos, pudor impedit illos, timorousness and bashfulness hinder
their proceedings, they are contented with their present estate,
unwilling to undertake any office, and therefore never likely to rise.
For that cause they seldom visit their friends, except some familiars:
pauciloqui, of few words, and oftentimes wholly silent. [2530]
Frambeserius, a Frenchman, had two such patients, omnino taciturnos,
their friends could not get them to speak: Rodericus a Fonseca consult.
tom. 2. 85. consil. gives instance in a young man, of twenty-seven
years of age, that was frequently silent, bashful, moped, solitary,
that would not eat his meat, or sleep, and yet again by fits apt to be
angry, &c.
_Solitariness._] Most part they are, as Plater notes, desides,
taciturni, aegre impulsi, nec nisi coacti procedunt, &c. they will
scarce be compelled to do that which concerns them, though it be for
their good, so diffident, so dull, of small or no compliment,
unsociable, hard to be acquainted with, especially of strangers; they
had rather write their minds than speak, and above all things love
solitariness. Ob voluptatem, an ob timorem soli sunt? Are they so
solitary for pleasure (one asks,) or pain? for both; yet I rather think
for fear and sorrow, &c.
[2531]Hinc metuunt cupiuntque, dolent fugiuntque, nec auras
Respiciunt, clausi tenebris, et carcere caeco.
Hence 'tis they grieve and fear, avoiding light,
And shut themselves in prison dark from sight.
As Bellerophon in [2532]Homer,
Qui miser in sylvis moerens errabat opacis,
Ipse suum cor edens, hominum vestigia vitans.
That wandered in the woods sad all alone,
Forsaking men's society, making great moan.
They delight in floods and waters, desert places, to walk alone in
orchards, gardens, private walks, back lanes, averse from company, as
Diogenes in his tub, or Timon Misanthropus [2533], they abhor all
companions at last, even their nearest acquaintances and most familiar
friends, for they have a conceit (I say) every man observes them, will
deride, laugh to scorn, or misuse them, confining themselves therefore
wholly to their private houses or chambers, fugiunt homines sine causa
(saith Rhasis) et odio habent, cont. l. 1. c. 9. they will diet
themselves, feed and live alone. It was one of the chiefest reasons why
the citizens of Abdera suspected Democritus to be melancholy and mad,
because that, as Hippocrates related in his Epistle to Philopaemenes,
[2534]he forsook the city, lived in groves and hollow trees, upon a
green bank by a brook side, or confluence of waters all day long, and
all night. Quae quidem (saith he) plurimum atra bile vexatis et
melancholicis eveniunt, deserta frequentant, hominumque congressum
aversantur; [2535]which is an ordinary thing with melancholy men. The
Egyptians therefore in their hieroglyphics expressed a melancholy man
by a hare sitting in her form, as being a most timorous and solitary
creature, Pierius Hieroglyph. l. 12. But this, and all precedent
symptoms, are more or less apparent, as the humour is intended or
remitted, hardly perceived in some, or not all, most manifest in
others. Childish in some, terrible in others; to be derided in one,
pitied or admired in another; to him by fits, to a second continuate:
and howsoever these symptoms be common and incident to all persons, yet
they are the more remarkable, frequent, furious and violent in
melancholy men. To speak in a word, there is nothing so vain, absurd,
ridiculous, extravagant, impossible, incredible, so monstrous a
chimera, so prodigious and strange, [2536]such as painters and poets
durst not attempt, which they will not really fear, feign, suspect and
imagine unto themselves: and that which [2537]Lod. Vives said in a jest
of a silly country fellow, that killed his ass for drinking up the
moon, ut lunam mundo redderet, you may truly say of them in earnest;
they will act, conceive all extremes, contrarieties, and
contradictions, and that in infinite varieties. Melancholici plane
incredibilia sibi persuadent, ut vix omnibus saeculis duo reperti sint,
qui idem imaginati sint (Erastus de Lamiis), scarce two of two thousand
that concur in the same symptoms. The tower of Babel never yielded such
confusion of tongues, as the chaos of melancholy doth variety of
symptoms. There is in all melancholy similitudo dissimilis, like men's
faces, a disagreeing likeness still; and as in a river we swim in the
same place, though not in the same numerical water; as the same
instrument affords several lessons, so the same disease yields
diversity of symptoms. Which howsoever they be diverse, intricate, and
hard to be confined, I will adventure yet in such a vast confusion and
generality to bring them into some order; and so descend to
particulars.
SUBSECT. III.—_Particular Symptoms from the influence of Stars, parts
of the Body, and Humours_.