before, and upon occasion is often reiterated, if there be any need at
least of it. For Galen, and many others, make a doubt of bleeding at
all in this kind of head-melancholy. If the malady, saith Piso, cap.
23. and Altomarus, cap. 7. Fuchsius, cap. 33. [4246]shall proceed
primarily from the misaffected brain, the patient in such case shall
not need at all to bleed, except the blood otherwise abound, the veins
be full, inflamed blood, and the party ready to run mad. In immaterial
melancholy, which especially comes from a cold distemperature of
spirits, Hercules de Saxonia, cap. 17. will not admit of phlebotomy;
Laurentius, cap. 9, approves it out of the authority of the Arabians;
but as Mesue, Rhasis, Alexander appoint, [4247]especially in the head,
to open the veins of the forehead, nose and ears is good. They commonly
set cupping-glasses on the party's shoulders, having first scarified
the place, they apply horseleeches on the head, and in all melancholy
diseases, whether essential or accidental, they cause the haemorrhoids
to be opened, having the eleventh aphorism of the sixth book of
Hippocrates for their ground and warrant, which saith, That in
melancholy and mad men, the varicose tumour or haemorrhoids appearing
doth heal the same. Valescus prescribes bloodletting in all three
kinds, whom Sallust. Salvian follows. [4248]If the blood abound, which
is discerned by the fullness of the veins, his precedent diet, the
party's laughter, age, &c., begin with the median or middle vein of the
arm; if the blood be ruddy and clear, stop it, but if black in the
spring time, or a good season, or thick, let it run, according to the
party's strength: and some eight or twelve days after, open the head
vein, and the veins in the forehead, or provoke it out of the nostrils,
or cupping-glasses, &c. Trallianus allows of this, [4249]If there have
been any suppression or stopping of blood at nose, or haemorrhoids, or
women's months, then to open a vein in the head or about the ankles.
Yet he doth hardly approve of this course, if melancholy be situated in
the head alone, or in any other dotage, [4250]except it primarily
proceed from blood, or that the malady be increased by it; for
bloodletting refrigerates and dries up, except the body be very full of
blood, and a kind of ruddiness in the face. Therefore I conclude with
Areteus, [4251]before you let blood, deliberate of it, and well
consider all circumstances belonging to it.
SUBSECT. III.—_Preparatives and Purgers_.
After bloodletting we must proceed to other medicines; first prepare,
and then purge, Augeae stabulum purgare, make the body clean before we
hope to do any good. Walter Bruel would have a practitioner begin first
with a clyster of his, which he prescribes before bloodletting: the
common sort, as Mercurialis, Montaltus cap. 30. &c. proceed from
lenitives to preparatives, and so to purgers. Lenitives are well known,
electuarium lenitivum, diaphenicum diacatholicon, &c. Preparatives are
usually syrups of borage, bugloss, apples, fumitory, thyme and
epithyme, with double as much of the same decoction or distilled water,
or of the waters of bugloss, balm, hops, endive, scolopendry, fumitory,
&c. or these sodden in whey, which must be reiterated and used for many
days together. Purges come last, which must not be used at all, if the
malady may be otherwise helped, because they weaken nature and dry so
much, and in giving of them, [4252] we must begin with the gentlest
first. Some forbid all hot medicines, as Alexander, and Salvianus, &c.
Ne insaniores inde fiant, hot medicines increase the disease [4253]by
drying too much. Purge downward rather than upward, use potions rather
than pills, and when you begin physic, persevere and continue in a
course; for as one observes, [4254]movere et non educere in omnibus
malum est; to stir up the humour (as one purge commonly doth) and not
to prosecute, doth more harm than good. They must continue in a course
of physic, yet not so that they tire and oppress nature, danda quies
naturae, they must now and then remit, and let nature have some rest.
The most gentle purges to begin with, are [4255]senna, cassia,
epithyme, myrabolanea, catholicon: if these prevail not, we may proceed
to stronger, as the confection of hamech, pil. Indae, fumitoriae, de
assaieret, of lapis armenus and lazuli, diasena. Or if pills be too
dry; [4256]some prescribe both hellebores in the last place, amongst
the rest Aretus, [4257]because this disease will resist a gentle
medicine. Laurentius and Hercules de Saxonia would have antimony tried
last, if the [4258]party be strong, and it warily given.
[4259]Trincavelius prefers hierologodium, to whom Francis Alexander in
his Apol. rad. 5. subscribes, a very good medicine they account it. But
Crato in a counsel of his, for the duke of Bavaria's chancellor, wholly
rejects it.
I find a vast chaos of medicines, a confusion of receipts and
magistrals, amongst writers, appropriated to this disease; some of the
chiefest I will rehearse. [4260]To be seasick first is very good at
seasonable times. Helleborismus Matthioli, with which he vaunts and
boasts he did so many several cures, [4261]I never gave it (saith he),
but after once or twice, by the help of God, they were happily cured.
The manner of making it he sets down at large in his third book of
Epist. to George Hankshius a physician. Walter Bruel, and Heurnius,
make mention of it with great approbation; so doth Sckenkius in his
memorable cures, and experimental medicines, cen. 6. obser. 37. That
famous Helleborisme of Montanus, which he so often repeats in his
consultations and counsels, as 28. pro. melan. sacerdote, et consil.
148. pro hypochondriaco, and cracks, [4262] to be a most sovereign
remedy for all melancholy persons, which he hath often given without
offence, and found by long experience and observations to be such.
Quercetan prefers a syrup of hellebore in his Spagirica Pharmac. and
Hellebore's extract cap. 5. of his invention likewise (a most safe
medicine and not unfit to be given children) before all remedies
whatsoever. [4263]
Paracelsus, in his book of black hellebore, admits this medicine, but
as it is prepared by him. [4264]It is most certain (saith he) that the
virtue of this herb is great, and admirable in effect, and little
differing from balm itself; and he that knows well how to make use of
it, hath more art than all their books contain, or all the doctors in
Germany can show.
Aelianus Montaltus in his exquisite work de morb. capitis, cap. 31. de
mel. sets a special receipt of his own, which, in his practice [4265]he
fortunately used; because it is but short I will set it down.
℞. Syrupe de pomis ℥ij, aquae borag. ℥iiij. Ellebori nigri per noctem
infusi in ligatura 6 vel 8 gr. mane facta collatura exhibe.
Other receipts of the same to this purpose you shall find in him.
Valescus admires pulvis Hali, and Jason Pratensis after him: the
confection of which our new London Pharmacopoeia hath lately revived.
[4266]Put case (saith he) all other medicines fail, by the help of God
this alone shall do it, and 'tis a crowned medicine which must be kept
in secret.
℞. Epithymi semunc. lapidis lazuli, agarici ana ℥ij. Scammnonii. ℨj,
Chariophillorum numero, 20 pulverisentur Omnia, et ipsius pulveris
scrup. 4. singulis septimanis assumat.
To these I may add Arnoldi vinum Buglossalum, or borage wine before
mentioned, which [4267]Mizaldus calls vinum mirabile, a wonderful wine,
and Stockerus vouchsafes to repeat verbatim amongst other receipts.
Rubeus his [4268]compound water out of Savanarola; Pinetus his balm;
Cardan's Pulvis Hyacinthi, with which, in his book de curis admirandis,
he boasts that he had cured many melancholy persons in eight days,
which [4269]Sckenkius puts amongst his observable medicines; Altomarus
his syrup, with which [4270]he calls God so solemnly to witness, he
hath in his kind done many excellent cures, and which Sckenkius cent.
7. observ. 80. mentioneth, Daniel Sennertus lib. 1. part. 2. cap. 12.
so much commends; Rulandus' admirable water for melancholy, which cent.
2. cap. 96. he names Spiritum vitae aureum, Panaceam, what not, and his
absolute medicine of 50 eggs, curat. Empir. cent. 1. cur. 5. to be
taken three in a morning, with a powder of his. [4271]Faventinus prac.
Emper. doubles this number of eggs, and will have 101 to be taken by
three and three in like sort, which Sallust Salvian approves de red.
med. lib. 2. c. 1. with some of the same powder, till all be spent, a
most excellent remedy for all melancholy and mad men.
℞. Epithymi, thymi, ana drachmas duas, sacchari albi unciam unam, croci
grana tria, Cinamomi drachmam unam; misce, fiat pulvis.
All these yet are nothing to those [4272]chemical preparatives of Aqua
Chalidonia, quintessence of hellebore, salts, extracts, distillations,
oils, Aurum potabile, &c. Dr. Anthony in his book de auro potab. edit.
1600. is all in all for it. [4273]And though all the schools of
Galenists, with a wicked and unthankful pride and scorn, detest it in
their practice, yet in more grievous diseases, when their vegetals will
do no good, they are compelled to seek the help of minerals, though
they use them rashly, unprofitably, slackly, and to no purpose.
Rhenanus, a Dutch chemist, in his book de Sale e puteo emergente, takes
upon him to apologise for Anthony, and sets light by all that speak
against him. But what do I meddle with this great controversy, which is
the subject of many volumes? Let Paracelsus, Quercetan, Crollius, and
the brethren of the rosy cross, defend themselves as they may. Crato,
Erastus, and the Galenists oppugn Paracelsus, he brags on the other
side, he did more famous cures by this means, than all the Galenists in
Europe, and calls himself a monarch; Galen, Hippocrates, infants,
illiterate, &c. As Thessalus of old railed against those ancient
Asclepiadean writers, [4274]he condemns others, insults, triumphs,
overcomes all antiquity (saith Galen as if he spake to him) declares
himself a conqueror, and crowns his own doings. [4275]One drop of their
chemical preparatives shall do more good than all their fulsome
potions. Erastus, and the rest of the Galenists vilify them on the
other side, as heretics in physic; [4276]Paracelsus did that in physic,
which Luther in Divinity. [4277]A drunken rogue he was, a base fellow,
a magician, he had the devil for his master, devils his familiar
companions, and what he did, was done by the help of the devil. Thus
they contend and rail, and every mart write books pro and con, et adhuc
sub judice lis est: let them agree as they will, I proceed.
SUBSECT. IV.—_Averters_.
Averters and purgers must go together, as tending all to the same
purpose, to divert this rebellious humour, and turn it another way. In
this range, clysters and suppositories challenge a chief place, to draw
this humour from the brain and heart, to the more ignoble parts. Some
would have them still used a few days between, and those to be made
with the boiled seeds of anise, fennel, and bastard saffron, hops,
thyme, epithyme, mallows, fumitory, bugloss, polypody, senna, diasene,
hamech, cassia, diacatholicon, hierologodium, oil of violets, sweet
almonds, &c. For without question, a clyster opportunely used, cannot
choose in this, as most other maladies, but to do very much good;
Clysteres nutriunt, sometimes clysters nourish, as they may be
prepared, as I was informed not long since by a learned lecture of our
natural philosophy [4278]reader, which he handled by way of discourse,
out of some other noted physicians. Such things as provoke urine most
commend, but not sweat. Trincavelius consil. 16. cap. 1. in
head-melancholy forbids it. P. Byarus and others approve frictions of
the outward parts, and to bathe them with warm water. Instead of
ordinary frictions, Cardan prescribes rubbing with nettles till they
blister the skin, which likewise [4279]Basardus Visontinus so much
magnifies.
Sneezing, masticatories, and nasals are generally received. Montaltus
c. 34. Hildesheim spicel. 3. fol. 136 and 238. give several receipts of
all three. Hercules de Saxonia relates of an empiric in Venice
[4280]that had a strong water to purge by the mouth and nostrils, which
he still used in head-melancholy, and would sell for no gold.
To open months and haemorrhoids is very good physic, [4281]If they have
been formerly stopped. Faventinus would have them opened with
horseleeches, so would Hercul. de Sax. Julius Alexandrinus consil. 185.
Scoltzii thinks aloes fitter: [4282]most approve horseleeches in this
case, to be applied to the forehead, [4283]nostrils, and other places.
Montaltus cap. 29. out of Alexander and others, prescribes [4284]
cupping-glasses, and issues in the left thigh. Aretus lib. 7. cap. 5.
[4285]Paulus Regolinus, Sylvius will have them without scarification,
applied to the shoulders and back, thighs and feet: [4286]Montaltus
cap. 34. bids open an issue in the arm, or hinder part of the head.
[4287]Piso enjoins ligatures, frictions, suppositories, and
cupping-glasses, still without scarification, and the rest.
Cauteries and hot irons are to be used [4288]in the suture of the
crown, and the seared or ulcerated place suffered to run a good while.
'Tis not amiss to bore the skull with an instrument, to let out the
fuliginous vapours. Sallus. Salvianus de re medic. lib. 2. cap. 1.
[4289]because this humour hardly yields to other physic, would have the
leg cauterised, or the left leg, below the knee, [4290]and the head
bored in two or three places, for that it much avails to the exhalation
of the vapours; [4291] I saw (saith he) a melancholy man at Rome, that
by no remedies could be healed, but when by chance he was wounded in
the head, and the skull broken, he was excellently cured. Another, to
the admiration of the beholders, [4292]breaking his head with a fall
from on high, was instantly recovered of his dotage. Gordonius cap. 13.
part. 2. would have these cauteries tried last, when no other physic
will serve. [4293] The head to be shaved and bored to let out fumes,
which without doubt will do much good. I saw a melancholy man wounded
in the head with a sword, his brainpan broken; so long as the wound was
open he was well, but when his wound was healed, his dotage returned
again. But Alexander Messaria a professor in Padua, lib. 1. pract. med.
cap. 21. de melanchol. will allow no cauteries at all, 'tis too stiff a
humour and too thick as he holds, to be so evaporated.
Guianerius c. 8. Tract. 15. cured a nobleman in Savoy, by boring alone,
[4294]leaving the hole open a month together, by means of which, after
two years' melancholy and madness, he was delivered. All approve of
this remedy in the suture of the crown; but Arculanus would have the
cautery to be made with gold. In many other parts, these cauteries are
prescribed for melancholy men, as in the thighs, (Mercurialis consil.
86.) arms, legs. Idem consil. 6. & 19. & 25. Montanus 86. Rodericus a
Fonseca tom. 2. cousult. 84. pro hypochond. coxa dextra, &c., but most
in the head, if other physic will do no good.
SUBSECT. V.—_Alteratives and Cordials, corroborating, resolving the
Reliques, and mending the Temperament_.
Because this humour is so malign of itself, and so hard to be removed,
the reliques are to be cleansed, by alteratives, cordials, and such
means: the temper is to be altered and amended, with such things as
fortify and strengthen the heart and brain, [4295]which are commonly
both affected in this malady, and do mutually misaffect one another:
which are still to be given every other day, or some few days inserted
after a purge, or like physic, as occasion serves, and are of such
force, that many times they help alone, and as [4296]Arnoldus holds in
his Aphorisms, are to be preferred before all other medicines, in what
kind soever.
Amongst this number of cordials and alteratives, I do not find a more
present remedy, than a cup of wine or strong drink, if it be soberly
and opportunely used. It makes a man bold, hardy, courageous,
[4297]whetteth the wit, if moderately taken, (and as Plutarch
[4298]saith, Symp. 7. quaest. 12.) it makes those which are otherwise
dull, to exhale and evaporate like frankincense, or quicken (Xenophon
adds) [4299]as oil doth fire. [4300]A famous cordial Matthiolus in
Dioscoridum calls it, an excellent nutriment to refresh the body, it
makes a good colour, a flourishing age, helps concoction, fortifies the
stomach, takes away obstructions, provokes urine, drives out
excrements, procures sleep, clears the blood, expels wind and cold
poisons, attenuates, concocts, dissipates all thick vapours, and
fuliginous humours. And that which is all in all to my purpose, it
takes away fear and sorrow. [4301]Curas edaces dissipat Evius. It glads
the heart of man, Psal. civ. 15. hilaritatis dulce seminarium. Helena's
bowl, the sole nectar of the gods, or that true nepenthes in
[4302]Homer, which puts away care and grief, as Oribasius 5. Collect,
cap. 7. and some others will, was nought else but a cup of good wine.
It makes the mind of the king and of the fatherless both one, of the
bond and freeman, poor and rich; it turneth all his thoughts to joy and
mirth, makes him remember no sorrow or debt, but enricheth his heart,
and makes him speak by talents, Esdras iii. 19, 20, 21. It gives life
itself, spirits, wit, &c. For which cause the ancients called Bacchus,
Liber pater a liberando, and [4303]sacrificed to Bacchus and Pallas
still upon an altar. [4304]Wine measurably drunk, and in time, brings
gladness and cheerfulness of mind, it cheereth God and men, Judges ix.
13. laetitiae Bacchus dator, it makes an old wife dance, and such as
are in misery to forget evil, and be [4305]merry.
Bacchus et afflictis requiem mortalibus affert,
Crura licet duro compede vincta forent.
Wine makes a troubled soul to rest,
Though feet with fetters be opprest.
Demetrius in Plutarch, when he fell into Seleucus's hands, and was
prisoner in Syria, [4306]spent his time with dice and drink that he
might so ease his discontented mind, and avoid those continual
cogitations of his present condition wherewith he was tormented.
Therefore Solomon, Prov. xxxi. 6, bids wine be given to him that is
ready to [4307]perish, and to him that hath grief of heart, let him
drink that he forget his poverty, and remember his misery no more.
Sollicitis animis onus eximit, it easeth a burdened soul, nothing
speedier, nothing better; which the prophet Zachariah perceived, when
he said, that in the time of Messias, they of Ephraim should be glad,
and their heart should rejoice as through wine. All which makes me very
well approve of that pretty description of a feast in [4308]
Bartholomeus Anglicus, when grace was said, their hands washed, and the
guests sufficiently exhilarated, with good discourse, sweet music,
dainty fare, exhilarationis gratia, pocula iterum atque iterum
offeruntur, as a corollary to conclude the feast, and continue their
mirth, a grace cup came in to cheer their hearts, and they drank
healths to one another again and again. Which as I. Fredericus
Matenesius, Crit. Christ. lib. 2. cap. 5, 6, & 7, was an old custom in
all ages in every commonwealth, so as they be not enforced, bibere per
violentiam, but as in that royal feast of [4309] Ahasuerus, which
lasted 180 days, without compulsion they drank by order in golden
vessels, when and what they would themselves. This of drink is a most
easy and parable remedy, a common, a cheap, still ready against fear,
sorrow, and such troublesome thoughts, that molest the mind; as
brimstone with fire, the spirits on a sudden are enlightened by it. No
better physic (saith [4310]Rhasis) for a melancholy man: and he that
can keep company, and carouse, needs no other medicines, 'tis enough.
His countryman Avicenna, 31. doc. 2. cap. 8. proceeds farther yet, and
will have him that is troubled in mind, or melancholy, not to drink
only, but now and then to be drunk: excellent good physic it is for
this and many other diseases. Magninus Reg. san. part. 3. c. 31. will
have them to be so once a month at least, and gives his reasons for it,
[4311]because it scours the body by vomit, urine, sweat, of all manner
of superfluities, and keeps it clean. Of the same mind is Seneca the
philosopher, in his book de tranquil. lib. 1. c. 15. nonnunquam ut in
aliis morbis ad ebrietatem usque veniendum; Curas deprimit, tristitiae
medetur, it is good sometimes to be drunk, it helps sorrow, depresseth
cares, and so concludes this tract with a cup of wine: Habes, Serene
charissime, quae ad, tranquillitatem animae, pertinent. But these are
epicureal tenets, tending to looseness of life, luxury and atheism,
maintained alone by some heathens, dissolute Arabians, profane
Christians, and are exploded by Rabbi Moses, tract. 4. Guliel,
Placentius, lib. 1. cap. 8. Valescus de Taranta, and most accurately
ventilated by Jo. Sylvaticus, a late writer and physician of Milan,
med. cont. cap. 14. where you shall find this tenet copiously confuted.
Howsoever you say, if this be true, that wine and strong drink have
such virtue to expel fear and sorrow, and to exhilarate the mind, ever
hereafter let's drink and be merry.
[4312]Prome reconditum, Lyde strenua, caecubum,
Capaciores puer huc affer Scyphos,
Et Chia vina aut Lesbia.
Come, lusty Lyda, fill's a cup of sack,
And, sirrah drawer, bigger pots we lack,
And Scio wines that have so good a smack.
I say with him in [4313]A. Gellius, let us maintain the vigour of our
souls with a moderate cup of wine, [4314]Natis in usum laetitiae
scyphis, and drink to refresh our mind; if there be any cold sorrow in
it, or torpid bashfulness, let's wash it all away.—Nunc vino pellite
curas; so saith [4315]Horace, so saith Anacreon,
Μεθύοντα γαρ με κεῖσθαι
Πολὺ κρεισσον ἤ θανόντα.