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BOHN'S STANDARD LIBRARY.

THE ANATOMY OF MELANCHOLY.

igitized by Google

GEORGE BELL & SONS

LONDON : YORK STREET, COVENT GARDEN NEW YORK: 66, FIFTH AVENUE, AND BOMBAY: 53, ESPLANADE ROAD CAMBRIDGE : DEIGHTON, BELL & CO.

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THE ANATOMY OF MELANCHOLY

BY

ROBERT BURTON

EDITED BY THE

REV. A. R. SHILLETO, M.A.

WITH AN INTRODUCTION BY A. H. BULLEN

I

VOL. Ill

1

LONDON

GEORGE BELL AND SONS

1896

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a

harvardN [university

LIBRARY SEP 17 1957

CIIISWICK PRESS : — CHARLES WHITTINGHAM AND CO., T<X>KS COURT, CHANCERY LANE.

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ANALYSIS OF THE THIRD PARTITION.

^Preface or Introduction. Subsect, x. Love's definition. Pedigree, Object, Fair, Amiable, Gracious and Pleasant, from which comes Beauty, Grace, which all desire and love, parts affected.

'Natural, in things without life, as love and hatred of elements ; and with

life, as vegetal, vine and elm, sympathy, antipathy, &c Sensible, as of Beasts, for pleasure, preservation of kind, mutual agreement, custom, bringing up together, &c. ,

r Profitable (^^^t wealth, honour^ we love our benefac- c..A,» *' totsmoihingsp, amiable as profit, or that Ciubs.t, Which hath a shew of commodity.

Things without life, made by art, pictures, sports, games, sensible objects, as hawks.

>; Division "o or kinds, -g < Subs, a.

Simple, which hath threes objects, as . memb. z.

Pleasant, Subs. 3.

Honest, Subs. 3.

I or / In' excess, vide H.

vGod, Sect. 4. \ In defect, vide ^

T Heroical or Love- Melan- choly, in which consider.

hounds, horses. Or men themselves for similitude of manners^ natural affections, as to friends, children, kmsmen, &c., for glory, such as commend us.

{r Before marriage, as HeroiceU Mel, Of wo- J Sect. 2. vide T- men, as | Or after marriage, as Jetdousyt Sect. \ 3« ^<i^ y Fucate in shew, by some error or hypocrisy ; some seem and are not ; or truly for virtue, honesty, i^d parts, learning, eloquence, &c. Mixed of ^Common good, our neighbour, country, friends, which is all three, I charitv ; the defect of which is cause of much discontent which ex- -^ and Nfelancjioly. tends to ^Memb. 3. ^Memb. x. ^

His pedi^ee, power, extent to vegetals and sensible creatures as well as men,

to spirits, devils, &c His name, definition, object, part affected, tyranny.

''Stars, temperature, full diet, place, country, clime, condition, idle- ness. Subs. I. Natural allurements, and causes of love, as beauty, its praise, how

it allureth. Comeliness, grace, resulting from the whole, or some parts, as face, ■

eyes, hair, nands, &c. Subs. 2. Artificial alluremente, and provocations of lust and love, gestures,

apparel, dowry, money, &c. Quest. Whether bieauty owe more to Art or Nature ? Subs. 3. Opportunity of time and place, conference, discourse, musick, sing- ing, dancing, amorous tales, lascivious objects, familiarity, gifts, promises, &c. Subs. 4. Bawds and Philters. Subs. 5.

Dryness, paleness, leanness, waking, sighing, &c. '^uest. An detur pulsus amatorius f

!Fear, sorrow, suspicion, anxiety, &c. An hell, torment, fire, blindnes:t, &c. Dotage, slavery, neglect of business. Spruceness, neatness, courage, aptness to learn musick, singing, dancing, poetry, &c. Prognosticks ; Despair, Madness, Phrensy, Death. Mentb. 4. ^By labour, diet, Physick, abstinence. Subs. 1. To withstand the beginnings, avoid occasions, fair and foul means, change of place, contrary passion, witty inventions, discommend the former, bring in another. Subs. ^' , , , By good counsel, persuasion, from future miseries, inconveniences,

&c. Subs. 3. By Philters, magical, and poetical cures. Subs. 4. To let them have their desire disputed /rv and con Impediments removed, reasons for it. Subs. 5.

Causes, Memb. 2

Syniptoms or signs, Memb. 3.

Cures, Memb. 5.

Of Body

Of Mind.

d Philter: j Dryn< I Quest

I Bad, s

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ANATOMY OF MELANCHOLY.

^His name, definition, extent, power, tyranny. Metnb, Division, ( fTo many beasts ; as Swan& Cocks, Bulls.

Improper < To Kings and Princes, of their subjects, successors

or iTo friends, parents, tutors over their children, or otherwise.

p^ /Before mama^e, corrivals, &c.

i£(}ui vo- cations. Kinds, Su^. I.

Cures, I Metnb, 4.

^n excess, of such as do that which is not re- quired. memb, 2.

After, as in this place our present subiect. r In the parties r Idleness, impotency in one party, melancholv, long absence. Causes, _ themselves, < They have oeen naught themselves. Hard usage, unkind - Sect. 2, ' or V ness, wantonness, inequality of years, persons, fortunes, &c.

\from. others. Outward enticements and provocations of others. Symptoms, / Fear, sorrow, suspicion, anguish of mind, strange actions, gestures, looks, Menib. 3._ 1 speeches, locking up, outrages, severe laws, prodigious trials, &c. Prognosticks, / Despair, madness, to maJce away themselves, Memb, 3. ^ \ and others.

'By avoiding occasions, alway^ busy, never to be idle. By good counsel, advice of friends, to contemn or dissemble it Subs* z. By prevention before marris^e. Plato* s commttnion.

To marry such as are equid in years, birth, fortunes, beauty, of like con- ditions, &c. .Of a good family, good education. To use them well. ^A proof that there is such a species of Melancholy, Name, Object, God, what his beauty is, how it allureth. Part and parties affected, superstitious* Idolaters, Prophets, Hereticks, &c. Subs. i.

' 'The Devil's allurements, false miracl^, Priests for

their gain. Politicians to keep men in obedience, bad instructors, blind guides. Simplicity, fear^ ignorance, solitariness. Melan- choly, curiosity, pride, vain-glory, decayed , Imag:eofGod.

'Zeal without knowledge, obstinacy, superstition, strange devotion, stupidity, confidence, stiff de- fence of their tenents, mutual love and hate of other sects, belief of incredibilities, impossibilities. Of Hereticks, pride, contumacy, contempt of others, wilfulness, vain-glory, singularity, prodigious paradoxes. In superstitious blind seal, obedience, strange works, fasting, sacrifices, oblations, prayers, vows, pseudo-martyrdom, mad and ridiculous customs, ceremonies, observations. In Pseudo-prophets, visions, revelations, dreams, prophecies, new doctrines, &c., of Jews, Gentiles, . Mahometans, &c. Prognosticks. Sub*. 4. -f ^*^ doctrines, paradoxes, blasphemies, madness, «iusuusui.i», owcw. 4. -i stupidity, despair, damnation.

I By Physick if need be, conference, good counsel,

persuasion, compulsion, correction, punishment.

V QuteritMr an cogi dfbent f Affir.

Secure, void T Epicures, Atheists, Magicians, Hypocrites, such as have cau-

of grace and \ terised consciences, or else are in a reprobate sense, worldly-

V secure, some Philosophers, impenitent sinners. Subs. i.

(The Devil and his allurements, rigid Preachers that wound their consciences. Melancholy, con- templation, solitariness. How melancholy and despair differ. Dig weakness of faith. Guilty conscience for trust, committed, misunderstanding Scripture, offence Symptoms. f^®*'* sorrow, anguish ofmind, extreme tor- Subs.x. \ '""* ^^ horror of conscience, fearful

-^ I, dreams, conceits, visions, &c.

Prognosticks, Blasphemy, violent death. Subs. 4. _ ^ - rPhysick as occasion serves, conference, not

^Cures, Subs. 5.K to be idle or alone. Good counsel, good I, company, all comforts and contents, &c.

In defect,

as ^Memb, 3.

Symptoms, Subs.^

'General,

Particu- \,lar.

Cures, Subs. 5.

fears.

Distrustful, or too ti- morous, as desperate. In despair .consider,

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THE THIRD PARTITION.

LOVE-MELANCHOLY.

rSECTION.

The First -{ Member.

isubsection.

The Preface.

THERE will not be wanting, I presume, one or other that will much discommend some part of this Treatise of Love- Melancholy, and object (which ^Erasmus in his Preface to Sir Thomas Mare suspects of his) that it is too light for a Divine^ too Comical a subject to speak of Love-Symptoms, too phantastical, and fit alone for a wanton Poet, a feeling young love-sick gallant, an effeminate Courtier, or some such idle person. And 'tis true they say : for by the naughtiness of men it is so come to pass, as ^Caussinus observes, ut castis auribus vox amoris suspect a sit^ et invisa, the very name of Love is odious to chaster ears. And therefore some again out of an affected gravity, will dislike all for the name's sake before they read a word ; dissembling with him in ^Fetronius,*' and seem to be angry that their ears are violated with such obscene speeches, that so they may be admired for grave Pliilosophers, and staid carriage. They cannot abide to hear talk of Love-toys, or amorous discourses, vultUy gestu, oculis, in their outward actions averse, and yet in their cogitations they are all out as bad, if not worse than others.

^ Encom. Moriae. Leviores esse nugas quam ut Theologum deceant. 2 Lib, 3. Eloquent, cap. 14. de aifectibus. Mortalium vitio fit, qui praeclara quaeque in pravos usus vertunt. ' Quoties de amatoriis mentio facta est, tarn vehementer excandui ; tarn severa tristitia violari aures meas obsceno sermone nolui, ut me tanquam unum ex Philosophis iutuerentur. [^ Satyricon, c. Ixxxv.] III. B

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2 ANATOMY OF MELANCHOLY. [PART. IIL SECT,

1 Enibuit, posuitque meum Lucretia librum, Sed coram Bruto ; Brute recede, leget

But let these cavillers and counterfeit Catos^ know, that, as the luoxd John answered the Queen in that Italian ^GuazzOy an old, a grave, discreet man, is fittest to discourse of Love .matters, because he hath likely more experience, observed more, hath a more staid judgement, can better discern, resolve, discuss, advise, give better cautions, and more solid precepts, better inform his auditors in such a subject, and by reason of his riper years sooner divert. Besides, ni/ii/ in hdc amoris voce subtimendum^ there is nothing here to be excepted at ; Love is a species of melancholy, and a necessary part of this my Treatise, which I may not omit ; open suscepto inserviendum fuit ; ^o Jacobus Micyllus pleadeth for him- self in his translation of Ltician's Dialogues, and so do I ; I must and will perform my task. And that short excuse oi Mercerus for his edition of Arisicenetus shall be mine, ^ If I have spent my tinu ill to write, let not them be so idle as to read. But I am persuaded it is not so ill spent. I ought not to excuse or repent myself of this subject, on which many grave and worthy men have written whole volumes, PlcUo, Plutarch, Flotinus, Maximus TyriuSy Alcinous, Avicenna, Leon Jlebrceus in three large Dialogues, XenophoHy sympos, Theophrastus, if we may believe Athencsus, lib, 13. cap, 9^ Picus Mirandula, Marius yEquicola, both in Italian, KommannuSy de linea Amoris, lib, 3, Petrus Godefridus hath handled in three books, P, Hcedus, and which almost evei7 Physician, as Arnoldus, Villanovanus, Valleriola, observat, nted* lib, 2, observ, 7, yElian Montaltus, and Laurentius, in their Treatises of Melancholy, Jason Pratensis, de morb, cap, Valescus de Tarantd^ Gordonius, Hercules de Saxonid, Savanarola, Langius, &*c, have treated of apart, and in their works. I excuse myself therefore with Peter Godefridus, Valleriola, Ficinus, and in ^Langiu^ words : Cadmus Milesius writ fourteen books of Love, and why should Ibt ashamed, to write an Epistle in favour of young men^ of this subject) A company of stern Readers dislike the second of the ^neids, and VirgiVs gravity, for inserting such amorous passions in an heroical

1 Martial, [xi. 16. 9, 10. In Brutus' presence Lucretia blushed and laid my book aside ; if you retire, Brutus, she will take it up again and read it] p Proverbial for severe moralists. See Juv. ii. 40 ; Mart. x. 19. 21 ; xi. i^. i.l ' Lib. 4. of

civil conversation. * Si male locata est opera scribendo, ne ipsi locent in legendo. ^ Med. epist. L i. ep. 14. Cadmus Milesius, teste Suida, de hoc Erotico Amore 14 libros scripsit, nee me pigebit in gratiam adolescentum hanc scribere epistolom.

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MEM. I. SUBS. I.] PREFACE. 3

subject; but ^Servius^ his Commentator, justly vindicates the Poet's worth, wisdom, and discretion, in doing as he did. Casiaiio would not have young men read the ^Canticies^ because to his thinking it was too light and amorous a tract, a Bailad of Ballads^ as our old English translation hath it He might as well forbid the reading of Genesis^ because of the loves oijcuob and Rcuhil^ the stories of Shechem and Dinah^Judah and Tamar ; reject the book of NumberSy for the fornications of the people of Israel with the Moabites ; that oi Judges ^ for Sampson and DalilafCs embrac- ings ; that of the Kings ^ for David ^xA Bathsheba^s adulteries, the incest oiAmnon and Tamar ^ Solomon's Concubines, &c. the stories of Esther^ Judith, Susanna^ and many such. ZHccearchus^ and some other, carp at Plato's majesty, that he would vouchsafe to indite such Love toys ; amongst the rest, for that dalliance with Agathoy

Suavia dans Agathoni, animam ipse in labra tenebam ; ^gra etenim properans tanquam abitura fuit'

For my part, saith ^Maximus lyriasy a great Platonist himself, me non tantum admiratio habet, sed etiam stupor, I do not only admire, but stand amazed to read that Plato and Socrates both should expel Homer from their City," because he writ of such light and wanton subjects, quodjunonem cum Jove in Idd concum- bentes inducit, ab immortcUi nube contectos^ Vulcan's net, Mar^ and Venu^ fopperies before all the Gods,^ because Apollo fled, when he was persecuted by Achilles y the ®Gods were wounded and ran whining away, as Mars that roared louder than Stentor, and covered nine acres of ground with his fall; Vulcan^z& a Summer's day falling down from Heaven, and in Zemnos Isle brake his leg, &c. with such ridiculous passages ; when as both Socrates and Plata by his testimony writ lighter themselves : quid enim tam distal (as he follows it) quam amans d temperante, formarum admirator d demenUf what can be more absurd than for grave Philosophers to treat of such fooleries, to admire Autolycus^ AlcibiadeSy for their beauties as they did, to run after, to gaze, to dote on hxtPhadrus^ delicsLte Agatho, young Zysis, fine Charmidesf Ifaccine Philosophum

1 Comment, in 2. i£neid. ^ Meros amores, meram impudicitiam, sonare videttL nisi, &c p For the original Greek of this see Aulus Gellius, xix. 11 J * Ser. 8. p See Plato, Republic, Book ii. p. 378.] [« IL xiv. 292-355.] (7 Odyssey, viii 266 sg.} s Quod risum et eorum amores commemoreL [* See Xenopbon s

Symposium, cap. i.]

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4 ANATOMY OF MELANCHOLY. [PART. III. SECT. L

decent f Doth this become grave Philosophers? Thus peradven- ture Callias, Thrasyniachus, Foius, Aristophanes^ or some of his adversaries and emulators might object; but neither they nor ^Anytus and Meletus, his bitter enemies, that condemned him for teaching Critias to tyrannize, his impiety for swearing by dogs and plane trees, for his juggling sophistry, &c. never so much as upbraided him with impure Love, writing or speaking of that subject ; and therefore without question, as he concludes, both Socrates and Plato in this are justly to be excused. But suppose they had been a little overseen, should divine Plato be defamed ? No, rather, as he said of Catds drunkenness, if Cato were drunk, it shQ>uld be no vice at all to be drunk. They reprove Plato then, but without cause (as ^Ficinus pleads) ^r all Love is honest and good, and they are worthy to be loved that speak well of Love, Being to speak of this admirable affection of Love (saith " Valleriolla) there lies open a vast and philosophical field to my discourse, by which many lovers become mad : let me leave my more serious meditations, wander in these Philosophical fields, and look into those pleasant Groves of the Muses, where with unspeakable variety of Flowers we may make Garlands to ourselves, not to adorn us only, but with their pleasant smell and juice to nourish our souls, and fill our minds desirous of kno7ifledge, dr^c. After an harsh and unpleasing discourse of Melan- choly, which hath hitherto molested your patience, and tired the author, give him leave with ^Godefridus the Lawyer, and Laurentius (cap, 5.) to recreate himself in this kind after his laborious studies, since so many grave Divines and worthy men have without offence to manners, to help themselves and others, voluntarily written of it, Heliodorus, a Bishop, penned a Love story of Theagenes and Chariclea,^ and when some Catos^ of his time reprehended him for it, chose rather, saith '^Nicephorus, to leave his Bishoprick than his beck. Aineas Sylvius, an ancient Divine, and past 40 years

1 Quum multa ei objecissent quod Critiam tyrannidem docuisset, quod Platonem juraret loquacem sophistam, &c. accusationem amoris nullam fecerunt. Ideoque honestus amor, &c. * Carpunt alii Platonicam majestatem, quod amori nimiuni indulserit, Dicaearchus et alii ; sed male. Omnis amor honestus et bonus, et amore digni qui bene dicunt de Amore. * Med. obser. lib. 2. cap. 7. De adrairando

amoris affectu dicturus ; ingens patet campus et philosophicus, quo saepe homines ducuntur ad insaniam, libeat modo vagari, &c. Quae non ornent modo, sed fragrantia et succulentia jucunda plenius alant, &c. * Lib. i. praefat. de amori- bus agens, relaxandi animi causa laboriosissimis studiis fatigati ; quando et Theologi se his juvari et juvare illaesis moribus volunt. [* Called ^thiopica.] [« Cf. Juv. ii. 40 ; Mart. x. 19-21 ; xi. 15. i.] ' Hist. lib. 12. cap. 34.

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MEM. I. SUBS. I.] PREFACE. 5

of age (as ^ he confesseth himself) after ' Pope Pius Secundus indited that wanton history of EurycUus and Lucretia, And how many Superintendents of learning could I reckon up, that have written of light phantastical subjects ! BeroalduSy Erasmus^ Alpheratius^ twenty four times printed in Spanish, 6^r. Give me leave then to refresh my Muse a little, and my weary Readers, to expatiate in this delightsome field, hoc delidarum campo, as Fonseca terms it, to 'season a surly discourse with a more pleas- ing aspersion of Love matters. Edulcare vitam convenit, as the Poet invites us, curas nugis^ &*c, 'tis good to sweeten our life with some pleasing toys to relish it, and, as Fliny ' tells us, magna pars studiosorum anueniiates quarimus, most of our students love such pleasant • subjects. Though Macrobius teach us otherwise, '' that those old Sages banished all such light tracts from their studies to nurses' cradles, to please only the ear, yet out of Apuleius I will oppose as honourable Patrons, Sohn, Plato, ^Xenophon, Adrian^ Qf^c. that as highly approve of these Treatises. On the other side methinks they are not to be disliked, they are not so unfit. I will not peremptorily say, as one did, "^tam suavia dicam facinora, ut male sit ei qui tcUibus non delectetur, I will tell you such pretty stories, that foul befall him that is not pleased with them ; neque dicam ea qu(B vobis usui sit audivisse, et voluptati meminisse, with that confidence, as Beroaldus doth his enarrations on Propertius, I will not expect or hope for that approbation, which Lipsius gives to his Epictetus, pluris facio quum relego : semper ut novum, et quum repetivi, repetendum ; the more I read, the more shall I covet to read. I will not press you with my pamphlets, or beg attention, but if you like them you may. Pliny holds it expedient, and most fit, severitatem jucunditate etiam in scriptis condire, to season our works with some pleasant discourse ; Synesius approves it, licet in ludicris ludere, the ^® Poet admires it,

^ Quid quadragenario convenit cum amore? Ego vero agnosco amatorium scriptum mihi non convenire, qui jam meridiem prsetergressus in vesperem feror. vEneas Sylvius, [praefat. Euryalo et Lucretiae.] \} = afterwards.] * Ut

severiora studia lis amcenitatibus lector condire possit. Accius. [* Mattius

in Aulus Gellius. 15. 25. 2.] [* N. H. Praef.] • Discum quam philosophum audire malunt. [Cic. de Or. 2. 5. 21.] ^ in Som. Scip. E sacrario suo tum ad

cunas nutricum sapientes eliminarunt, solas aurium delicias profitentes. [Book i. cap. 2.] B Babylonius et Ephesius, qui de Amore scripserunt. uterque amores

Myrrhae, Cyrenes, et Adonidis. Suidas. ^ Pet. Aretine, dial Ital. 10 Hor. [A. p. 343. He has carried every point who has mixed the useful with the agreeable.]

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6 ANATOMY OF MELANCHOLY. [PART. III. SECT. L

Omne tulit punctum qui miscuit utile dulci ;

And there be those, without question, that are more willing to read such toys than ^ I am to write. Let me not live, saith A retinas Antonia, if I had not rather hear thy discourse ^ than see a play ! No doubt but there be more of her mind, ever have been, ever will be, as ^Hierome bears me witness. A far greater part had rather r^^ Apuleius than Plato : Tully himself confesseth he could not understand Platds TimceuSj and therefore cared less for it ; but every school-boy hath that famous testament of Grunnius Corocotta Porcellus at his finger's ends.* The Comical Poet,

• Id sibi negotl credidit soliun dari,

Populo ut placerent, quas fecisset fabulas,<^

made this his only care and sole study to please the people, tickle the ear, and to delight ; but mine earnest intent is as much to profit as to please ; non tarn ut populo placerem quam utpopulum juvarem; and these my writings, I hope, shall take like gilded pills, which are so composed, as well to tempt the appetite, and deceive the palate, as to help, and medicinally work upon the whole body ; my lines shall not only recreate but rectify the mind. I think I have said enough ; if not, let him that is otherwise minded, remember that of \Apuleius\ ^ Madaurensis^ he was in his life a Philosopher (as Ausonius^ apologizeth for him ;) in his Epi- grams a Lover ^ in his precepts most severe^ in his Epistle to Ccsrellia a wanton. Annianus, Sulpicius, Evenus^ Menander^ and many old Poets besides, did in scriptis prurire, write Fescennines, Atellanes, and lascivious songs ; Icetam materiam ; yet they had in moribus censuram et severitatem, they were chaste, severe, and upright livers.

Castum esse decet pium poetam

Ipsum, versiculos nihil necesse est,

Qui turn denique habent salem et leporem.8

1 Legendi cupidiores quam ego scribendi, saith Lucian. * Plus capio

voluptatis inde quam spectandis in theatre ludis. * Prooemio in Isaiam. Midto

major pars Milesias fabulas revolventium quam Platonis libros. [* Burton takes this from St. Jerome, Preface to Book xii. of his Commentaiy on Isaiah. " Testa- mentum Gninnii Corocottse Porcolli decantant in scholis puerorum agmina cachin- nantium. ' ' See also Erasmus' Dedication to Sir Thomas More of Maria Encomium, The Testament is too long to quote, but the ciu-ious reader will find it among the Proverbs of Brassicanus. I suspect Macaulay borrowed his omniscient schoolboy from this passage of Burton.] [* Terence, Andria, Prologue, 2, 3.] « In vita philosophus, in Epigram, amator, in Epistolis petulans, in praeceptis severus. [" Fine Centonis.] [* Catullus, xvi. 5-7. The poet himself should be chaste and pious, but his verses need not be, they contain most wit and humour when licentious.]

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MEM. I. SUBS. I.] PREFACE. 7

I am of Catullus' opinion, and make the same apology in mine own behalf : hoc etiam quod scribo^ pendet plerumque ex aliorum sententid it auctoritate; nee ipse forsan insanio^ sed insanientes sequor, Atqui detur hoc insanire me ; setnel insanivimus omnes^ et tute ipse opinor insanis cUiquando^ et is, et ilUy et ego scilicet ?^

Homo stun, humani k me nihil alienum puto : '

[I am a man and deem in human nature Nothing unworthy of my sympathy.]

And, which he urgeth for himself, accused of the like fault, I as justly plead,

* Lasdva est nobis pagina, vita proba est ;

howsoever my lines err, my life is honest,

'Vita verecunda est, Musa jocosa mihL

But I presume I need no such apologies. I need not, as Socrates in Plato^ cover his face when he spake of Love, or blush and hide mine eyes, as Pallas did in her hood, when she was consulted by Jupiter about Mercury's marriage, quod super nupHis virgo consulitur, it is no such lascivious, obscene, or wanton discourse ; I have not offended your chaster ears with any thing that is here written, as many French and Italian Authors in their modem language of late have done, nay some of our Latin Pontificial writers, Zanchius, AsoriuSj Abulensis, Burchardus, cr^c. whom ''Rivet accuseth to be more lascivious than Virgil in Priapeiis, Petronius in Cataleciis, Aristophanes in Lysistrata, Martial, or any other Pagan profane writer, qui tarn atrociter(^ one notes) hoc genere peccdrunt, utmulta ingeniosissim} scripta obsccenitatum gratid castce mentes abhorreaiit^ 'Tis not scurrile this, but chaste, honest, most part serious, and even of religion itself ^^ Incensed (as he said) with the love of finding love, we have sought it, and found it. More yet, I have augmented and added something to this light Treatise (if light) which was not

p Baptista Mantuanus, Eel. i.] \} This that I write depends sometimes upon the opinion and authority of others : nor perhaps am I mad, I only follow madmen. But thus far I may be deranged : we have all been so at some one time, and your- self, I think, art sometimes insane, and this man, and that man, and I also.] [» Ter. Heautontimorumenos, i. i. 25.] * Mart. [i. 4. 8.] * Ovid. [Tristia, ii. 354. J [• Phaednis, p. 237 A.] 7 isago. ad sac. scrip, cap. 13. 8 Barthius, notis in Coelestinam, ludum Hisp. p Who have so atrociously sinned in this class of

writing that chaste minds abhor for their obscenities many most ingenious works.] w Ficinus, Comment, c. 17. Amore incensi inveniendi amoris, amorem quaesivimus et invenimus.

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8 ANATOMY OF MELANCHOLY. [PART. IIL SECT. L

in the former Editions, I am not ashamed to confess it, with a good ^Author, quod extendi et locupletari hoc subjectum plerique postulabant^ et eorum importunitate victus, animum utainque reniten- tern eb adegi, ut jam sexta vice ccUamum in manum sumerem^ scripti- onique longe et d studiis et professione me aliena me accingerem^ horas aliquas d seriis meis occupationibus interim suffuraiuSy easque veluti ludo cuidam ac recreationi destinans ;

3 Cogor-

Vela dare, atque iterare cursus Olim relictos

etsi non ignorarem novosfortasse detractores novis hisce interpolationi" bus meis minimh defuturos.^ ^

And thus much I have thought good to say by way -of prefece, lest any man (which ^Godfridus feared in his book) shduld bJame in me lightness, wantonness, rashness, in speaking of Love's causes, enticements, symptoms, remedies, lawful and unlawful Loves, and lust itself. I speak it only to tax and deter others from it, not to teach, but to shew the vanities and fopperies of this heroical or Herculean Love, ®and to apply remedies unto it, I will treat of this with like liberty as of the rest.

'Sed dicam vobis, vos porro dicite multis

Millibus, et facite haec charta loquatur anus.

Condemn me not, good Reader, then, or censure me ha»^, if some part of this Treatise to thy thinking as yet be too light, but consider better of it. Omnia munda mundis^ ^a naked man to a modest woman is no otherwise than a picture, as Augusta Livia

1 Auctor Coelestinae, Barth. interprete. [That, overcome by the solicitations of friends, who requested me to enlarge and improve my volume, I have devoted my otherwise reluctant mind to the labour ; and now for the sixth time have I taken up my pen, and applied myself to writing very foreign indeed to my studies and pro- fessional occupations, stealing a few hours from serious pursuits, and devoting them, as it were, to play and recreation.] s Hor. Lib. i. Ode 34. [3-5, memoriter. I am compelled to reverse my sails, and retrace my old course.] [^ Although I was by no means ignorant that new calumniators would not be wanting to censure my additions.] * Haec praedixi ne quis temere nos putaret scripsisse de amorum lenociniis, de praxi, fornicationibus, adulteriis, &c. * Taxando et ab his deter-

rendo humanam lasciviam et insaniam, sed et remedia docendo: non igitur candidus lector nobis succenseat, &c. Commonitio erit juvenibus haec, hisce ut abstineant magis, et, omissa lascivia quae homines reddit insanos, virtutis incum- bant studiis, (^neas Sylv.) et curam amoris si quis nescit, hinc poterit scire. « Martianus Capella, lib. i. de nupt. philol. Virginali sufEiisa rubore oculos peplo obnubens, &c. ^ Catullus. [Ixviii. 45, 46.] p Titus, i. 15.] * Viros nudos ca^ttje feminae nihil k statuis distare.

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MEM. I. SUBS. II.] OBJECTS OF LOVE. 9

truly said,' and ^mala mens, mains animus^ 'tis as 'tis taken. If in thy censure it be too light, I advise thee, as Lipsius did his reader for some places of Flautus, istos quasi Sirenum scopidos prcetervehare, if they like thee not, let them pass ; or oppose that which is good to that which is bad, and reject not therefore all. For to invert that verse of Martial,*^ and with Hierom Wolfius to apply it to my present purpose,

Sunt mala, sunt quaedam mediocria, sunt bona plura ;

some is good, some bad, some is indifferent. I say farther with him yet, I have inserted " levicula quadam et rfyicula ascribere non sum gravatus, circumforanea qucedam h theatris, ^ plateis, etiam I popinis^ some things more homely, light, or comical, litans GratiiSy &c. which I would request every man to interpret to the best, and, as Julius Ccesar Scaliger besought Cardan, si quid urbaniusculk lusum d nobis, per Deos immortales te oro, Hieronyme Cardane, ne me maH capias, I beseech thee, good reader, not to mistake me, or mis- construe what is here written ; per Musas et Charites, et omnia PoUarum numina, benigne lector, oro te ne me mal^ capias, Tis a Comical subject ; in sober sadness I crave pardon of what is amiss, and desire thee to suspend thy judgement, wink at small faults, or to be silent at least ; but if thou likest, speak well of it, and wish me good success.

Extremum hunc, Arethusa, mihi concede laborem.<^

I a resolved howsoever, veiis, nolis^ audcui^r stadium intrare, in the Olympicks, with those Elean wrestlers in Philostratus^ boldly to shew myself in this common Stage, and in this Tragi-Comedy of Love, to act several parts, some Satirically, some Comically, some in a mbtt tone, as the subject I have in hand gives occasion, and present Scene shall require, or offer itself.

SuBSECT. 2. — Lov^s Beginning, Object, Definition, Division,

Lav^s limits are ample and great, and a spacious walk it hath^ beset with thorns, and for that cause, which ® Scaliger reprehends in

volandus.

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lO ANATOMY OF MELANCHOLY. [PART. III. SECT. L

Cardan, not lightly to be passed over. Lest I incur the same censure, I will examine all the kinds of Love, his nature, beginning, difference, objects, how it is honest or dishonest, a virtue or vice, a natural passion or a disease, his power and effects, how far it extends : of which, although something hath been said in the first Partition, in those Sections of Perturbations i^ for Love and hatred are the first and most common passions, from which all the rest arise, and are attendant, as Piccolomineus holds, or, as Nich. Caussinus, the primum mobile ' of all other affections, which carry them all about them), I will now more copiously dilate, through all his parts and several branches, that so it may better appear what Love is, and how it varies with the objects, how in defect, or (which is most ordinary and common) immoderate, and in excess, causeth melancholy.

Love, universally taken, is defined to be a Desire, as a word of more ample signification : and though Leon Hebrceus, the most copious writer of this subject, in his third Dialogue make no difference, yet in his first he distinguisheth them again, and defines Love by desire. ^Love is a voluntary affection, and desire to enjoy that which is "good, ^Desire wisheth. Love enjoys: the end of the one is the beginning of the other : that which we love is present ; that luhich we desire is absent. ^It is worth the labour, saith Plotinus, to consider well of Love, whether it be a God or a Devil, or passion of the mind, or partly God, partly Devil, partly passion. He concludes Love to participate of all three, to arise fi-om desire of that which is beautiful and fair, and defines it to be an action of the mind desiring that which is good. ^ Plato calls it the great Devil, for its vehemency, and sovereignty over all other passions, and defines it an appetite, "^ by which we desire some good to be present. Ficinus in his comment adds the word fair to this definition. Love is a desire of enjoying that which is good and fair. Austin dilates this common definition, and will have love

1 Grad. i. cap. 29. Ex Platone. Primae et communissimae perturbationes ex quibus ceterae oriuntur, et eanim sunt pedissequae. \} First mover.] • Amor est voluntarius aflfectus et desiderium re bona fruendi. * Desiderium optantis,

amor eorum quibus fruimur ; amoris principium, desiderii finis, amatum adest. ^ Principio 1. de amore. Operae pretium est de amore considerare, utrum Deus an Daemon, an passio quaedam animse, an partim Deus, partim Daemon, passio Iiartim. &c. Amor est actus animi bonum desiderans. « Magnus Daemon,

Convivio. [p. 178 A] ' Boni pulchrique fruendi desiderium. [Convivio,

p. 206 A]

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MEM. I. SUBS. II.] OBJECTS OF LOVE. II

to be a delectation of the heart ^for something which we- seek to win^ or joy to have, coveting by desire, resting in joy. * Scaliger, Exerc, 301, taxeth these former definitions, and will not have love to be defined by Desire or Appetite : for when we enjoy the things we desire, there remains no more appetite : as he defines it, Love is an affection by which we are either united to the thing we love, or perpetuate our union ; which agrees in part with Leon Hebraus. Now this Love varies as its object varies, which is always good, amiable, fair, gracious, 3x16, pleasant, ^ All things desire that which is good, as we are taught in the Ethicks, or at least that which to them seems to be good ; quid enim vis mali (as Austin well infers) die mihi? puto nihil in omnibus actionibus ; thou wilt wish no harm I suppose, no ill in all thine actions, thoughts or desires, nihil mali vis; *thou wilt not have bad corn, bad soil, a naughty tree, but all good ; a good servant, a good horse, a good son, a good friend, a good neighbour, a good wife. From this goodness comes Beauty ; from Beauty, Grace, and Comeliness, which result as so many rays from their good parts, make us to love, and so to covet it : for were it not pleasing and gracious in our eyes, we should not seek [it]. ^No man loves, saith Aristotle, 9. Mor cap, 5, but he tliat was first delighted with comeliness and beauty. As this fair object varies, so doth our Love ; for, as Proclus holds, omne pul- chrum amabile, every fair thing is amiable, and what we love is fair and gracious in our eyes, or at least we do so apprehend and still esteem of it. ^ Amidbleness is the object of Love, the scope and end is to obtain it, for whose sake we love, and which our mind covets to enjoy. And it seems to us especially fair and good ; for good, fair, and unity, cannot be separated. Beauty shines, Plato saith, and by reason of its splendour and shining causeth admiration ; and the fairer the object is, the more eagerly it is sought. For, as

1 Godefridus, 1. i. cap. 2. Amor est delectatio cordis alicujus ad aliquid, propter aliquod desiderium in appetendo, et gaudium perfruendo per desiderium currens, reqtiiescens per gaudium. 2 jsjon est amor desiderium aut appetitus ut ab omnibus hactenus traditum ; nam cum potimur amata re, non manet appetitus ; est igitur affectus. quo cum re amata aut unimur, aut unionem perpetuamus. « Omnia appetunt bonum. [Aristotle, Nicom. Eth. i. i.] * Terram non vis malam, malam segetem, sed bonam arborem, equum bonum, &c. [Sermo xxix.] 8 Nemo amore capitur, nisi qui fuerit ante forma specieque delectatus. « Amabile objectum amoris et scopus, cujus adeptio est finis, cujus gratia amamus. Animus enim aspirat ut eo fruatur, et formam boni habet, et praecipue videtur et placet* Piccolomineus, grad. 7. cap. 2. et grad. 8. cap. 35

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12 ANATOMY OF MELANCHOLY. [PART. IIL SECT. I.

the same Plato defines it, ^ Beauty is a lively shining or glittering brightness^ resulting from effused good^ by ideas, seeds, reasons^ shadows, stirring up our minds, that by this good they may be united and made one. Others will have beauty to be the perfection of the whole composition, ^caused out of the congruous symmetry, measure, order and manner of parts ; and that comeliness which proceeds from this beauty is called grace, and from thence all fair things are gracious. For grace and beauty are so wonderfully annexed, ^so suteetly and gently win our souls, and strongly allure, that they confound our judgement and cannot be distinguished. Beauty and Grace are like those beams and shinings that come from the glorious and divine Sun, which are diverse, as they proceed from the diverse objects, to please and affect our several senses. *'As the species of beauty are taken at our eyes, ears, or conceived in our inner soul, as Plato disputes at large in his Dialogue de Pulchro, PhcedruSy ffippias, and, after many sophistical errors confuted, concludes that beauty is a grace in all things, delighting the eyes, ears and soul itself; so that, as Valesius infers hence, whatsoever pleaseth our ears, eyes, and soul, must needs be beautiful, fair, and delight- some to us. ^ And nothing can more please our ears than musick, or pacify our minds. Fair houses, pictures, orchards, gardens, fields, a fair hawk, a fair horse is most acceptable unto us -, what- soever pleaseth our eyes and ears, we call beautiful and fair ; ^ pleasure belongeth to the rest of the senses, but grace and beauty to these two alone. As the objects vary and are diverse, so they diversely affect our eyes, ears, and soul itself; which gives occa- sion to some to make so many several kinds of Love as there be objects: one beauty ariseth from God, of which and divine Love ^.Dionysius^ with many Fathers and Neotericks,have written just volumes, De amore Dei, as they term it, many paraenelical discourses ; another from his creatures ; there is a beauty of the body, a beauty of the soul, a beauty from virtue, formam

1 Forma est vitalis fulgor ex ipso bono manans, per ideas, semina, rationed, umbras effusus, animos excitans, ut per bonum in unum redigantur. ^ Pulchri- tudo est perfectio compositi ex congniente ordine, mensura, et ratione partium consurgens, et venustas inde prodiens gratia dicitur, et res omnes pulchrse gratiosae. s Gratia et pulchritudo ita suaviter animos demulcent, ita vehementer alliciunt, et admirabiliter connectuntur, ut in unum confundantur, et distingui non possunt, et sunt tanquam radii et splendorfes divini soils in rebus variis vario modo fulgentes. * Species pulchritudinis hauriuntur oculis, auribus, aut concipiuntur interna mente. ** Nihil hinc magis animos conciliat quim musica, pulchrae picturae, aedes, &c. « In reliquis sensibus voluptas, in his pulchritudo et gratia. ^ Lib. 4. de divinis.

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MEM.LSUBS.il.] OBJECTS OF LOVE. 1 3

martyrum ^ Austin calls it, quam videmus oculis animi^ which we see with the eyes of our mind ; which beauty, as Tully saith,' if we could discern [it] with these corporeal eyes, admirabiks sui anwres excitaret^ would cause admirable affections, and ravish our souls. This other beauty, which ariseth from those extreme parts, and graces which proceed from gestures, speeches, several motions, and proportions of creatures, men and women (especially from women, which made those old Poets put the three Graces still in Venus' company, as attending on her, and holding up her train *) are infinite almost, and vary their names with their objects, as love of money, covetousness, love of beauty, lust, immoderate desire of any pleasure, concupiscence, friendship, love, good will, &c. and is either virtue or vice, honest, dishonest, in excess, defect, as shall be shewed in his place; heroical love, religious love, &c which may be reduced to a twofold division, according to the principal parts which are affected, the brain and liver : amor et amicitia^ * which Scaliger^ exerdtat, 301, Valesius and Melandhon^ warrant out oi Plato, 0iXeii/and Ipav from that speech oiPausanias^ [ix. 16.] belike, that makes two Veneres and two loves. ' One Venus is ancient, without a mother, and descended from heaven, whom we call celestial ; the younger begotten of Jupiter and Dione, whom com* manly we call Venus. Ficinus in his comment upon this place, cap, 8, following Plato, calls these two loves two Devils, or good and bad Angels according to us, which are still hovering about our souls. ' The one rears to heaven, the other depresseth us to hell ; the one good, which stirs us up to the contemplation of that divine beauty, for whose sake we perform Justice, and all godly offices, study Philosophy, 6r*c. the other base, and, though bad, yet to be respected ; for indeed both are good in their own natures ; pro- creation of children is as necessary as that finding out of truth, but therefore called bad because it is abused, and withdraws our soul from the speculation of that other to viler objects ; so far Ficinus, S. Austin, lib, 1^. de civ, Dei, et sup, Psal, 64, hath delivered as

\} A beauty of martyrsj p Austin on Psalm 84.] [^ De Officiis, i. 5. 14.] [* e.g. Horn. II. V. 338; Odyss, xviii. 194; viii. 364; Hes. Op. 73.] [^ Love

and friendship.] * ® Duae Veneres duo amores ; quarum una antiquior et sine matre, coelo nata, quam coelestem Venerem nuncupamus ; altera vero junior, a Jove et Dione prognata, quam vulgarem Venerem vocamus. [Plato, Convivium. p. 180 D, E.] ' -^ter ad superna erigit, alter deprimit ad inferna ; alter excitai hominem ad divinam pulchritudinem lustrandam, cujus causa philosophise studia et justitiae, &c.

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14 ANATOMY OF MELANCHOLY. [PART. IIL SECT. I.

much in effect. ^ Every creature is goodj and may be laved well or ill: and ^two Cities make two Loves, Jerusalem and Babylon^ the Love of God the one, the Love of the world the other ; of these two dties we all are Citizens, as by examination of ourselves we may soon find, and of which : the one Love is the root of all mischief, the other of all good So, in his 15"* cap, lib. de amor. Ecclesice^ he will have those four cardinal virtues to be nought else but Love rightly composed ; in his 15"* Book de civ. Dei, cap. 22, he calls virtue the order of Love, whom Thomas following, i. part, 2. quasi. 55. art. I. and qucest, 56. 3. qucest 62. art. 2, confirms as much, and amplifies in many words. ^Lucian to the same purpose hath a divi- sion of his own, one love was bom in the sea, which is as various and raging in young men^s breasts as the sea itself, and causeth burning lust: the other is that golden chain which was let down from heaven^ and with a divine Fury ravisheth our souls, made to the image of God, and stirs us up to comprehend the innate and incorruptible beauty^ to which we were once created. Beroaldus hath expressed all this in an Epigram of his.

Dogmata divini memorant si vera Platonis,

Sunt geminae Veneres, et geminatus amor. Coelestis Venus est nuUo generata parente,

Quae casto sanctos nectit amore vires. Altera sed Venus est totum vulgata per orbem.

Quae diviim mentes alligat, atque hominum » Improba, seductrix, petulans, &c.

If divine Plato's tenents they be true,

Two Veneres, two loves there be ; The one from heaven, unbegotten still,

Whidi knits our souls in unity. The other famous over all the world,

Binding the hearts of gods and men ; Dishonest, wanton, and seducing, she

Rules whom she will, both where and when.

This twofold division of Love Origen likewise follows in his Comment on the Canticles, one from God, the other from the Devil, as he holds, (understanding it in the worser sense) which many others repeat and imitate. Both which (to omit all sub-

1 Omnis creatura cum bona sit, et bene amari potest et male. . > Duas dvitates duo fadunt amores ; Jerusalem facit amor Dei, Bab^lonem amor saeculi ; unus- quisque se quid amet interroget, et inveniet unde sit civis. • Alter man ortus.

ferox, varius, fluctuans, inanis, juvenum, mare referens, &c. alter aurea catena, coelo demissa, bonum furorem mentibus mittens, &c. [Ludan, Demosthenis Encomium, § 13.]

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divisions) in excess or defect, as they are abused, or degenerate, cause melancholy in a particular kind, as shall be shewed in his place. Austin, in another Tract, makes a threefold division of this Love, which we may use well or ill : ^God, our neighbour, and the world : God above us, our neighbour next us, the world beneath us. In the course of our desires God hath three things, the world one, our neighbour two. Our desire to God is either from God, with God, or to God, and ordinarily so runs. From God, when it receives from^ him, whence, and for which it should love him : with God, when it contradicts his will in nothing: to God, when it seeks to him, and rests itself in him. Our Love to our neighbour may proceed from him, and run with him, not to him ; from him, as when we rejoice of his good safety, and well doing ; with him when we desire to have him a fellow and companion of our journey in the way of the Lord; not in him, because there is no aid, hope, or confidence, in man. From the world our Love comes, when we begin to admire the Creator in his works, and glorify God in his creatures ; with the ivorld it should run, if, according to the mutability of all temporalities, it should be dejected in adversity, or over elevated in prosperity ; to the world, if it would settle itself in its vain delights and studies. Many such partitions of Love I could repeat, and Subdivisions, but lest (which Aa/r^<?r objects to Cardan, Exercitat. 501,) ^ I confound filthy burning lust with pure and divine Love, I will follow that accurate Division of lM>n HebrcBus, dial, 2, betwixt Sophia and Philo, where he speaks of Natural, Sensible, and Rational Love, and handleth each apart. Natural Love or Hatred is that Sympathy or Antipathy which is to be seen in animate and inanimate creatures, in the four Elements, Metals, Stones, gravia tendunt deorsum, as a Stone to his Centre, Fire upward, and rivers to the Sea. The Sun, Moon, and Stars go still round, ' amantes naturce debita exercere, for love of perfection. This Love is manifest, I say, in inanimate creatures. How comes a load-stone to draw iron to it ? jet chaff? the ground to covet showers, but for Love ? No creature, S.Hierom concludes, is to be found, quod non aliquid amat,^ no stock, no stone, that hath not some feeling of love. 'Tis more eminent in

1 Tria sunt, quae amari d nobis ben^ vd mal6 possunt; Deus, proxiraus, mundus ; Deus supra nos ; juxta nos proximus ; infra nos mundus. Tria Deus, duo proximus, unum mundus habet, &c. 2 Ne confundam vesanos et fcedos

amores beads, sceleratum cum puro, divino, et vero, &c. s Fonseca, cap. i^

Amor ex Augustini forsan lib. ii.de Civit Dei. Amore inconcussus stat mundus, &c. [^ Iliat does not love something.]

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1 6 ANATOMY OF MELANCHOLY. [PART. IIL SECT. L

Plants, Herbs, and is especially observed in vegetals ; as betwixt the Vine and Elm a great Sympathy, betwixt the Vine and the Cabbage, betwixt the Vine and Olive, ^ Virgo fugit Brotnium^ betwixt the Vine and Bays a great antipathy, the Vine loves not the Bay * nor his smelly and will kill him, if he grow near him ; the Burr and the Lintle cannot endure one another, the Olive ' and the Myrtle embrace each other, in roots and branches, if they grow near. Read more of this in Piccolomineus^ grad, 7. cap. i, Crescen- tittSy lib, 5. de agric, Baptista Porta, de mag, lib, i. cap, de plant, odio et Element, sym. Fracastorius de sym, et antip. Of the Love and Hatred of Planets consult with every Astrologer : Leon HebrcBus gives many fabulous reasons, and moralizeth them withal. Sensible Love is that of brute beasts, of which the same Leon Hebrceus, dial, 2, assigns these causes. First for the pleasure they take in the Act of Generation, male and female love one another. Secondly for the preservation of the species, and desire of young brood. Thirdly for the mutual agreement, as being of the same kind : Sus Sui, Canis Cani, Bos Bovi, et Asinus Asino pulcherrimus videtur^ as Epichamius held, and according to that Adage of Diogenianus,

Adsidet usque graculus apud graculum,'

they much delight in one another^s company,

* Formicae grata est formica, cicada cicadae,

and birds of a feather will gather together. Fourthly for custom, use, and familiarity, as if a dog be trained up with a Lion and a Bear, contrary to their natures, they will love each other. Hawks, dogs, horses, love their masters and keepers : many stories I could relate in this kind, but see Gillius, de hist, anim, lib. 3. cap, 14, those two Epistles of Lipsius, of dogs and horses, A. Gellius, &c. Fifthly, for bringing up, as if a bitch bring up a kid, a hen duck- lings, an hedge-sparrow a cuckoo, &c.

The third kind is amor cognitionis, as Leo calls it, Rational Love, intellectivus amor, and is proper to men, on which I must insist. This appears in God, Angels, Men, God is love itself,

1 Alciat. 2 Porta. Vitis lauram non amat, nee ejus odorem ; si prope crescat, enecat. Lappa lenti adversatur. * Sympathia olei et myrti ramorum et

radicum se complectentium. Mizaldus, secret, cent. i. 47. [^ Erasmi Adagia, p. 1 174, D, E.] P See Erasmi Adagia, p. 80.] * Theocritus, Idyll. 9. [31.]

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MEM. I. SUBS. II.] OBJECTS OF LOVE. 1/

the fountain of Love, the Disciple of love, as Plato styles him ;^ the servant of peace, the God of love and peace ; have peace with all men, and God is with you.

- SQuisquis veneratur Olympum,

Ipse sibi mundum subjicit atque Deum.

^By this Love (saith Gerson) we purchase Heaven^ and buy the Kingdom of God. This *Love is either in the Trinity itself, for the Holy Ghost is the Love of the Father and the Son, &c Joh. 3. 35, and 5. 20, and 14. 31, or towards us his creatures, as in making the world. Amor mundum fecit y Love built Cities, mundi anima, invented Arts, Sciences, and all " good things, incites us to virtue and humanity, combines and quickens; keeps peace on earth, quietness by sea, mirth in the winds and elements, expels all fear, anger, and rusticity : circulus d bono in bonum, [is] a round circle still from good to good ; for Love is the beginner and end of all our actions, the efficient and instrumental cause, as our Poets in their Symbols, Impresses, ' Emblems of rings, squares, &c. shadow unto us.

Si rerum quaeris fuerit quis finis et ortus, Desine ; nam causa est unica solus amor.

If first and last of any thing you wit, Cease ; love's the sole and only cause of it.

Love, saith "^ Leo, made the world, and afterwards, in redeeming of it, God so loved the world, that he gave his only begotten son for it, John 3. 16. Behold what love the Father hath shewed on us, that ive should be called the sons of God, i John 3. i. Or by his sweet providence, in protecting of it ; either all in general, or his Saints elect and Church in particular, whom he keeps as the apple of his eye, whom he loves freely, as Hosea^ 14. 4, speaks, and dearly respects. ® Carior est illis homo qudm sibi. Not that we are fair, nor for any merit or grace of ours, for we are most vile and base ; but out of his incomparable love and goodness, out of his divine Nature. And this is that Homer's golden chain,® which reacheth down from Heaven to Earth, by which every creature is annexed,

p Convivio, p. 197 A.] 2 Mantuan. 8 Caritas munifica, qua mercamur

de Deo regnum Dei. * Polanus, partit. Zanchius, de natura Dei, c. 3. copiose de hoc araore Dei agit. * Nich. Bellus, discurs. 28. de amatoribus. Virtutem

drovocat, conservat pacem in terra, tranquillitatem in agre, ventis Isetitiam, &c. 8 Camerarius, Emb. 100. cen. 2. 7 Dial. 3. 8 juven. [x. 350.] p See

Macrobius, in Somn. Scip. Lib. z. cap. 14. Horn. IL viii. 19-27. J

III. C

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1 8 ANATOMY OF MELANCHOLY. [PART. I IL SECT. I.

and depends on his Creator. He made all, saith ^ Moses, and it was good, and he loves it as good.

The love of Angels and living souls, is mutual amongst them- selves, towards us militant in the Church, and all such as love God ; as the Sun beams irradiate the Earth from those celestial Thrones, they by their well-wishes reflect on us, ^ in salute hominum promovendA alacres, et constantes administri^ there is joy in Heaven for every sinner that repenteth ; they pray for us, are solicitous for our good, ^casti genii

Ubi regnat caritas, suave desiderium, Laetitiaque et amor Deo conjunctus.*

Love proper to mortal men is the third Member of this sub- division, and the subject of my following discourse.

MEMB. II.

SuBSECT. I. — Love of Men, which varies as his objects, profitable, pleasant, honest,

Valesius, lib, 3. contr, 13, defines this love which is in men, to be ' an affection of both powers. Appetite, and Reason, The rational resides in the Brain, the other in the Liver (as before hath been said out of Plato and others) the heart is diversely affected of both, and carried a thousand ways by consent. The sensitive faculty most part over-rules reason, the Soul is carried hood- winkt, and the understanding captive like a beast. ' The heart is variously inclined, sometimes they are merry, sometimes sad, and from Love arise Hope and Fear, Jealousy, Fury, Desperation, Now this Love of men is diverse, and varies, as the object varies, by which they are enticed, as virtue, wisdom, eloquence, profit, wealth, money, fame, honour, or comeliness of person, &c. Leon Hebrceus, in his first Dialogue, educeth them all to these three, Utile, Jucundum, Honestum, Profitable, Pleasant, Honest ; (out of Aristotle, belike, 8. moral) of which he discourseth at large, and

1 Gen. I. 31. * Caussiniis. » Theodoret h Plotino. [* Where charity reigns, sweet desire, joy, and love towards God are also present.] * AflFectus

nunc appetitivae potentiae, nunc rationalis ; alter cerebro residet, alter hepate, corde, &c. ^ Cor varie inclinatur, nunc gaudens, ntinc mcerens ; statim ex

amore nascitur Zelotypia, timor, furor, spes, desperatia

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MEM. II. SUBS. L] objects OF LOVE. I9

whatsoever is beautiful and fair, is referred to them, or any way to be desired. ^ To profitable^ is ascribed healthy wealth, honour, a^c, which is rather Ambition, Desire, Covetousness, than Love. Friends, Children, Love of women, * all delightful and pleasant objects, are referred to the second. The love of honest. things consists in virtue and wisdom, and is preferred before that which is profitable and pleasant : Intellectual about that which is honest. ' St. Austin C2\\s profitable, worldly ; pleasant, carnal ; honest, spiritual. * Of and from all thru result Charity, Friendship, and true Love, which respects God and our neighbour. Of each of these I will briefly dilate, and shew in what sort they cause melancholy.

Amongst all these fair enticing objects, which procure Love, and bewitch the Soul of man, there is none so moving, so forcible, as profit ; and that which carrieth with it a shew of commodity. Health indeed is a precious thing, to recover and preserve which we will undergo any misery, drink bitter potions, freely give our goods : restore a man to his health, his purse lies open to thee, bountiful he is, thankful and beholding to thee; but give him wealth and honour, give him gold, or what shall be for his advan- tage and preferment, and thou shalt command his affections, oblige him eternally to thee, heart, hand, life and all, is at thy service, thou art his dear and loving friend, good and gracious Lord and Master, his Mcecenas ; he is thy slave, thy vassal, most devote, affectioned, and bound in all duty : tell him good tidings in this kind, there spoke an Angel, a blessed hour that brings in gain, he is thy creature, and thou his creator, he hugs and admires thee ; he is thine for ever. No Loadstone so attractive as that of profit, none so fair an object as this of gold : * nothing wins a man sooner than a good turn ; bounty and liberality command body and soul.

Munera (crede mihi) capiunt hominesque deosque; Placatur donis Jupiter ipse datis.<^

Good turns doth pacify both God and men, And Jupiter himself is won by them.

Gold of all other is a most delicious object, a sweet light, a goodly lustre it hath ; graiit^s aurum qudm solem intuemur, saith

1 Ad utile sanitas refertur; utilium est ambitio, cupido, desiderium, potius quam amor ; excessus, avaritia. ^ Piccolom. grad. 7. cap. i. ' Lib. de amicit.

Utile mundanum, carnale jucundum, spirituale honestum. ^ Ex singulis tribus fit caritas et amicitia, quae respidt deum et proximum. » Benefactores praecipui amamus. Vives 3. de anima. [• Ovid, A. A. 653, 654.]

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20 ANATOMY OF MELANCHOLY. [PART. IIL SECT. L

Austin, and we had rather see it than the Sun. Sweet and pleasant in getting, in keeping ; it seasons all our labours, intoler- able pains we take for it, base employments, endure bitter flouts and taunts, long journeys, heavy burdens, all are made light and easy by this hope of gain ; At mihi plaudo ipse domiy simul ac nummos contemplor in area} The sight of gold refresheth our spirits, and ravisheth our hearts, as that Babylonian garment and ' golden wedge did Achan in the camp, the very sight and hearing sets on fire his soul with desire of it. It will make a man run to the Antipodes, or tarry at home and turn parasite, lie, flatter, prostitute himself, swear and bear false witness ; he will venture his body, kill a king, murder his father, and damn his soul to come at it. Formosior auri massa, as ' he well observed, the mass of gold is fairer than all your Grecian pictures, that Apelles^ PhtdiaSy or any doting painter could ever make : we are enamoured with it.

^ Prima fer6 vota, et cunctis notissima templis, Divitiae ut crescant

All our labours, studies, endeavours, vows, prayers and wishes, are to get, how to compass it.

« Haec est ilia cui famulatur maxiraus orbis, Diva potens renim, domitrixque pecunia fati

This is the great Goddess we adore and worship, this is the sole object of our desire. If we have it, as we think, we are made for ever, thrice happy. Princes, Lords, &c. If we lose it, we are dull, heavy, dejected, discontent, miserable, desperate, and mad. Our estate and ben^ esse^ ebbs and flows with our com- modity ; and, as we are endowed or enriched, so are we beloved and esteemed : it lasts no longer than our wealth ; when that is gone, and the object removed, farewell friendship: as long as bounty, good cheer, and rewards were to be hoped, friends enough ; they were tied to thee by the teeth, and would follow thee as Crows do a Carcass : but when thy goods are gone and spent, the lamp of their Love is out, and thou shalt be contemned, scorned, hated, injured. "^ LuciarCs Titnon, when he lived in prosperity, was the sole spectacle of Greece, only admired ; who

[1 Hon Sat. i. i. 66, 67.] a Josh. 7. [21.] * Petronius Arbiter, [c. 88.]

* Juvenalis. [x. 23, 24.] ^ Job. Secund. lib. silvarum. [Silva. L 32, 33.

[< Prosperity.] 7 Ludanus, Timon.

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MEM. IL SUBS. L] OBJECTS OF LOVE. 21

but Timonf Everybody loved, honoured, applauded him, each

man offered him his service, and sought to be kin to him ; but

when his gold was spent, his fair possessions gone, farewell

Timon : none so ugly, none so deformed, so odious an object as

Timon^ no man so ridiculous on a sudden, they gave him a penny

to buy a rope ; no man would know him.

'Tis the general humour of the world, commodity steers our

affections throughout, we love those that arc fortunate and rich,

that thrive, or by whom we may receive mutual kindness, hope

for like courtesies, get any good, gain, or profit ; hate those, and

abhor, on the other side, which are poor and miserable, or by

whom we may sustain loss or inconvenience. And even those

that were now familiar and dear unto us, our loving and long

friends, neighbours, kinsmen, allies, with whom we have conversed

and lived as so many Geryons^ for some years past, striving still

to give one another all good content and entertainment, with

mutual invitations, feastings, disports, offices, for whom we would

ride, run, spend ourselves, and of whom we have so freely and

honourably spoken, to whom we have given all those turgent

titles, and magnificent elogiums, most excellent and most noble,

worthy, wise, grave, learned, valiant, &c. and magnified beyond

measure: if any controversy arise betwixt us, some trespass,

injury, abuse, some part of our goods be detained, a piece of

Land come to be litigious, if they cross us in our suit, or touch

the string of our commodity, we detest and depress them upon a

sudden : neither affinity, consanguinity, or old acquaintance, can

contain us, but ^rupto jecore exierit capHficm, A golden apple sets

all together by the ears, as if a marrow-bone, or honey-comb,

were flung amongst Bears : Father and Son, Brother and Sister,

kinsmen are at odds : and look what malice, deadly hatred can

invent, that shall be done, Terribiie, diruniy pestilens^ atrox^ferum^

mutual injuries, desire of revenge, and how to hurt them, him and

his, are all our studies. If our pleasures be interrupt, we can

tolerate it : our bodies hurt, we can put it up and be reconciled :

but touch our commodities, we are most impatient : fair becomes

foul, the Graces are turned to Harpies, friendly salutations to

bitter imprecations, mutual feastings to plotting villainies, minings

and counterminings ; good words to Satires and invectives, we

P See Lucian's Toxaris, § 62.] * Pers. [i. 25.] p Seneca, Hercules

Furens, 32.]

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22 ANATOMY OF MELANCHOLY. [PART. IIL SECT. I.

revile ^ coniray nought but his imperfections are in our eyes, he is a base knave, a Devil, a Monster, a Caterpillar, a Viper, an Hog- rubber, &c.

Desinit in piscem mulier formosa supern^.^

The Scene is altered on a sudden, Love is turned to hate, mirth to melancholy : so furiously are we most part bent, our affections fixed, upon this object of commodity, and upon money, the desire of which in excess is covetousness. Ambition tyrannizeth over our souls, as *I have shewed, and in defect crucifies as much, as if a man by negligence, ill husbandry, improvidence, prodigality, waste and consume his goods and fortunes, beggary follows, and melancholy, he becomes an abject, ® odious and worse than an Infidel^ in not providing for his family.

SuBSECT. 2. — Pleasant Objects of Love,

Pleasant Objects are infinite, whether they be such as have life* or be without life. Inanimate are Countries, Provinces, Towers, Towns, Cities, as he said, *" Pulcherrimam insulam videmus, etiam cum non videmuSy we see a fair Island by description, when we see it not. The ^ Sun never saw a fairer City, Thessala Tempe^ Orchards, Gardens, pleasant walks, Groves, Fountains, &c. The heaven itself is said to be '^fair or foul : fair buildings,® fair pictures, all artificial, elaborate and curious works, clothes, give an admirable lustre ; we admire, and gaze upon them, ut pueri Junonis avem, as children do on a Peacock : a fair Dog, a fair Horse and Hawk, &c. ^^Thessalus amat equum pullinumy buculum ^gyptius^ Lacedcemonius catulum^^ &^c, such things we love, are most gracious in our sight, acceptable unto us, and whatsoever else may cause this passion, if it be superfluous or immoderately loved, as Guianerius observes. These things in themselves are

[1 Hor. A. P. 4. The woman handsome up above ends as a fish.] 2 Part i. sec. 2. memb. sub. 12. * i Tim. v. 8. ^ L'ps. epist. Camdeno.

* LelandofSt. Edmonsbury. [* 'Tis as charming as Tempe in Thessaly.]

7 Coelum serenum, coelum visum faedum. Polyd. lib. i. de Angha. ^ Credo

equidem vivos ducent e marmore vultus. [Virg. M.t\.. vi. 849.] [^ Juv. vii. 32.]

i<^ Max. Tyrius, ser. 9. \}^ The Thessalian loves a colt, the Egyptian a

bullock, the Lacedaemonian a young dog.]

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MEM.II.SUBS.il.] PLEASANT OBJECTS OF LOVE. 23

pleasing and good, singular ornaments, necessary, comely, and fit to be had ; but when we fix an immoderate eye, and dote on them over much, this pleasure may turn to pain, bring much sorrow, and discontent unto us, work our final overthrow, and cause melancholy in the end. Many are carried away with those bewitching sports of gaming, hawking, hunting, and such vain pleasures, as ^ I have said : some with immoderate desire of fame, to be crowned in the Olympicks^ knighted in the field, &c. and by these means ruinate themselves. The lascivious dotes on his fair mistress, the glutton on his dishes, which are infinitely varied to please the palate, the epicure on his several pleasures, the super- stitious on his idol, and fats himself with future joys, as Turks feed themselves with an imaginary persuasion of a sensual Paradise : so several pleasant objects diversely affect divers men. But the fairest objects and enticings proceed from men themselves, which most frequently captivate, allure, and make them dote beyond all measure upon one another, and that for many respects. First, as some suppose, by that secret force of stars, (^quod me tibt temper at astrumV) They do singularly dote on such a man, hate such again, and can give no reason for it. ^Non amo /<?, Sabidi, dfc, Alexander admired Hephcestio^ Adrian Antinous^ Nero Sporus, 6fc, The physicians refer this to their temperament, Astrologers to trine and sextile Aspects, or opposite of their several Ascendants, Lords of their genitures, love and hatred of Planets ; * Cicogna^ to concord and discord of Spirits ; but most to outward Graces. A merry companion is welcome and accept- able to all men, and therefore, saith ^ Gomesius, Princes and great men entertain Jesters and Players commonly in their Courts. But ^ Fares cum paribus facillime congregantur^ 'tis that ® similitude of manners which ties most men in an inseparable link, as if they be addicted to the same studies or disports, they delight in one another's companies, birds of a feather will gather together : if they be of diverse inclinations, or opposite in manners, they can seldom agree. Secondly, ^affability, custom, and familiarity, may convert nature many times, thoiigh they be different in manners, as if they be Country-men, fellow students, colleagues, or have been fellow-

1 Part. I. sec. 2. memb. 3. p Pers. v. 51.] » Mart. [i. 32. i.] * Omnif. mag. lib. 12. cap. 3. ^ De sale geniali, 1. 3. c. 15. « Theod. Prodromus.

amor. lib. 3. SJ Cic. Sen. 3. 7.] ^ Similitude morum parit amicitiam.

» Vives, 3. de anima.

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24 ANATOMY OF MELANCHOLY. [PART. III. SECT. L

soldiers, * brethren in affliction, (^acerba calamitatum socieias diversi etiam ingenii homines conjungit) affinity, or some such accidental occasion, though they cannot agree amongst themselves, they will stick together like burrs, and hold against a third : so after some discontinuance, or death, enmity ceaseth ; or in a foreign place.

Pascitur in vivis livor, post fata quiescit :• Et cecidere odia, et tristes mors obruit iras.

A third cause of Love and hate may be mutual offices, acceptutn benefidum, * commend him, use him kindly, take his part in a quarrel, relieve him in his misery, thou winnest him for ever ; do the opposite, and be sure of a perpetual enemy. Praise and dispraise of each other do as much, though unknown, as ^Scioppius by Scaliger and Casaubonus : mulus mulum scabit ;^ who but Scaliger with him ? what Encomiums^ Epithets^ Elogiums I Antistes sapienticBy perpetuus Dictator^ literarum omatnentum^ Europe^ miraculum, noble Scaliger,'' incredibilis ingenii prcestantiay &>€, diis potius quam hominibus per omnia comparandus, scripta ejus aurea ancilia de coelo delapsa, poplitibus veneramur flexis^ &*c, but when they began to vary, none so absurd as Scaliger, so vile and base, as his books de Burdonumfamilid, and other Satirical invectives, may witness. Ovid in [his] Ibis, Archilocus himself,® was not so bitter. Another great tie or cause of Love is consanguinity; parents are dear to their children, children to their parents, brothers and sisters, cousins of all sorts, as an hen and chickens, all of a knot : every crow thinks her own bird fairest Many memorable examples are in this kind, and Wsportenti simile^^ if they do not : ^^a mother cannot forget her^hild; Solomon so found out the true owner : " love of parents may not be concealed, 'tis natural, descends, and they that are inhuman in this kind, are

1 Qui simul fecere naufragium, aut una pertulere vincula, vel consilii conjura- tionisve societate junguntur, invicem amant : Bnitum et Cassium invicem infensos Caesarianus dominatus conciliavit. iEmilius Lepidus et Julius Flaccus, quum essent inimicissimi censores renunciati simultates illico deposuere. Scultet cap. 4. de causa amor. 2 Papinius. [* Ovid, Amor. i. 15. 39.] * Isocrates

Demonico praecipit ut quum alicujus amicitiam vellet, iUum laudet, quod laus

initium amoris sit, vituperatio simultatum. [§ 33.] * Suspect lect. lib, i. cap. 2. [• Auson. Idyll. 12. = Claw me, and I'll claw thee.] \J Master of wisdom,

perpetual dictator, ornament of literature, wonder of Europe. J [8 O incredible

excellence of genius, &c., more comparable to gods than men in every respect we venerate your writings on bended knees, as we do the shields that fell from heaven.] [» See Hor. A. P. 79.] fio Cf. Ter. Eun. ii. iii. 42. monstrous.] p Isa. xlix. 15. [18 i. Kings, iii. 16^8.]

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MEM. II. SUBS. III.] HONEST OBJECTS OF LOVE. 2$

unworthy of that air they breath, and of the four elements ; yet many unnatural examples we have in this rank, of hard-hearted parents, disobedient children, of ^disagreeing brothers, nothing so common. The love of kinsmen is grown cold, ^many kinsmen, (as the saying is) few friends ; if thine estate be good, and thou able par pari referred to requite their kindness, there will be mutual correspondence, otherwise thou art a burden, most odious to them above all others. The last object that ties man and man, is comeliness of person, and beauty alone, as men love women with a wanton eye ; which Kar kioyytv^ is termed Heroical, or Love- melancholy. Other Loves (saith Piccolomineus) are so called with some contraction, as the Love of wine, gold, &c. but this of women is predominant in an higher strain, whose part affected is the liver, and this Love deserves a longer explication, and shall be dilated apart in the next Section.

SuBSECT. 3. — Honest objects of Love,

Beauty is the common object of all Love, ^ as jet draws a straw^ so doth beauty love: virtue and honesty are great motives, and give as fair a lustre as the rest, especially if they be sincere and right, not fucate, but proceeding from true form, and an incorrupt judge- ment ; those two Venus twins, Eros and Anteros^ are then most firm and fast For many times otherwise men are deceived by I heir flattering Gnathos^ dissembling Chamaeleons, out-sides, hypo- crites, that make a shew of great love, learning, pretend honesty, virtue, zeal, modesty, with affected looks and counterfeit gestures : feigned protestations often steal away the hearts and favours of men, and deceive them, specie virtutis et umbra^ when as reverb and indeed there is no worth or honesty at all in them, no truth, but mere hypocrisy, subtilty, knavery, and the like. As true friends they are, as he that Ccelius Secuhdus met by the highway side ; and hard it is in this temporising age to distinguish such companions, or to find them out Such Gnathos as these for the most part belong to great men, and by this glozing flattery,

1 Rara est Concordia fratnim. [Ovid, Met. i. 145, raemoriter.] 2 Grad. i. cap. 22. [• Ter. Eun. 3. i. 55.] [* Par excellence.'] * Vives, 3. de anima. Ut paleam succinum, sic formamamor trahit \^ Gnatho is the Parasite in the Eunuch of

Terence.] \J Juv. adv. 109.]

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26 ANATOMY OF MELANCHOLY. [PART. IIL SECT. L

affability, and such like philters, so dive and insinuate into their favours, that they are taken for men of excellent worth, wisdom, learning, demi-Gods, and so screw themselves into dignities, lionours, offices : but these men cause harsh confusion often, and as many stirs as RehoboanCs Counsellors in a common-wealth, overthrow themselves and others. TandleruSy and some authors, make a doubt whether Love and Hatred may be compelled by philters or characters ; Cardan^ and Marbodius^ by precious stones and amulets; Astrologers by election of times, &c. as ^I shall elsewhere discuss. The true objects of this honest Love is virtue, wisdom, honesty, ^real worth, interna forma^ and this Love cannot deceive or be compelled, ut ameris amabilis esto^ Love itself is the most potent philtrum^ virtue and wisdom, gratia gratum faciens^ the sole and only grace, not counterfeit, but open, honest, simple, naked, ^ descending from heaven^ as our Apostle hath it, an infused habit from God, which hath given several gifts, as wit, learning, tongues, for which they shall be amiable and gracious, Eph. 4. 1 1, as to Saul stature and a goodly presence, i Sam. 9. 2. Joseph found favour in PkaraoKs court. Gen, 39. for ^his person; and Daniel with the Princes of the Eunuchs, Dan, i. 9. Christ was gracious with God and men, Luke 2. 52. There is still some peculiar grace, as of good discourse, eloquence, wit, honesty, which is the primum mobile^ first mover and a most forcible load- stone to draw the favours and good wills of men's eyes, ears, and affections, unto them. When Jesus spake, they were all astonished at his answers^ (Luke 2. 47,) and wondered at his gracious words which proceeded from his mouth. An Orator steals away the hearts of men, and as another Orpheus^ quo vult, unde vult^ he pulls them to him by speech alone : a sweet voice causeth admiration ; and he that can utter himself in good words, in our ordinary phrase, is called a proper man, a divine spirit. For which cause belike, our old Poets, senatus populusque poetarum, ma.de Mercury the Gentleman-usher to the Graces, Captain of eloquence, and those Charites to be Jupiter and Eurymone^s daughters,® descended from above. Though they be otherwise deformed, crooked, ugly to behold, those good parts of the mind denominate them fair. Plato commends the beauty of Socrates ; yet who was more grim

1 Sect. seq. ^ Nihil divinius homine probo. p Ovid. A. A. ii. 107.I

* James iii. 17. ^ Gratior est pulchro veniens k corpora virtus. [Virg. ^n. v. 344. J p See Hesiod, Theog. 907.]

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MEM. II. SUBS. III.] HONEST OBJECTS OF LOVE. 2/

of countenance, stern and ghastly to look upon? So are and have been many great Philosophers, as ^ Gregory Nazianzen observes, deformed most part in that which is to be seen with the eyeSy hut most elegant in that which is not to be seen, Scepe stib attritd latitat sapientia veste. y£sop, DemocrituSy Aristotle, Politianus, Melanc- thon, Gesner, ^c, withered old men, Sileni Alcibiadis^ very harsh and impolite to the eye ; but who were so terse, polite, eloquent, generally learned, temperate and modest ? No man then living was so fair as Alcibiades, so lovely quoad superficiem, to the eye, as ^Boethius observes, but he had corpus turpissimum interne^ a most deformed soul. Honesty, virtue, fair conditions, are great enticers to such as are well given, and much avail to get the favour and good will of men. Abdolonymus in Curtius [iv. L 19.] a poor man (but, which mine Author notes, *the cause of this poverty was his honesty) for his modesty and continency from a private person (for they found him digging in his garden) was saluted King, and preferred before all the Magnificoes of his time, injecta ei vestis purpurd auroque distincta, a purple embroidered garment was put upon him, ^and they bade him wash himself and, as he was worthy^ take upon him the sty le and spirit of a King, con\.\nMt his continency and the rest of his good parts. Titus Pomponius Atticus, that noble Citizen of Rome, was so fair conditioned, of so sweet a carriage, that he was generally beloved of all good men, of Ccesar, Povipey, Antony^ Tully, of divers sects, ^c. multas hcereditates (* Cornelius Nepos writes) sold bonitate consecutus, Operce pretium audire^ &c. it is worthy of your attention, Livy [iii. 26.] cries, ''you that scorn all but riches, and give no esteem to virtue, except they be wealthy withal, Q, Cincinnatus had but four acres, and by the consent of the Senate was chosen Dictator of Rome. Of such account were Cato, Fabricius, Aristides, Antonius, Probus, for their eminent worth : so Ccesar, Trajan, Alexander, admired for valour, ^HephcBstio loved Alexander, but Parmenio the King : Titus, delicia humani generis^ and which Aurelius Victor hath of Vespasian, the dilling of his time, as " Edgar Etheling was in England, for his 1 Orat. 18. Deformes plerumque philosophi ad id quod in aspectum cadit, ea parte elegantes quae oculos fugit. [2 Erasmi Adagia, p. 770 sq.] 8 43 de

consol. * Causa ei paupertatis, philosophia, sicut plerisque probitas fuit.

» Ablue corpus et cape regis animum, et in earn fortunam, qua dignus es, continen- tiara istara profer. « Vita ejus. [cap. 21.] 7 Qui prae divitiis humana spernunt, nee virtuti locum putant nisi opes affluant. Q. Cincinnatus consensu patrum in dictatorem Romanum electus. 8 Curtius. [x. 4.] [* Suetonius, Titus, i.]

i<^ Edgar Etheling, England's darling.

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28 ANATOMY OF MELANCHOLY. [PART. HI. SECT. I,

^excellent virtues : their memory is yet fresh, sweet, and we love them many ages after, though they be dead : suavem memoriam sui reltquit, saith Lipsius of his friend, living and dead they are all one. */ have ever loved as thou knowest (so Tully wrote to JDolabelia) Marcus Brutus for his great wit^ singular honesty ^ constancy, sweet conditions ; and believe it^ ^ there is nothing so amiable and fair as virtue. I *'do mightily love Calvisinus (so Pliny writes to Sossius) a most industrious^ eloquent, upright man^ which is all in all with me : the affection came from his good parts. And, as S, Austin comments on the 84th Psalm, ^ there is apeailiar beauty of justice, and inward beauty, which we see with the eyes of our hearts, love, and are enamoured with, as in Martyrs, though their bodies be torn in pieces with wild beasts, yet this beauty shines y and we love their virtues. The ^Stoicks are of opinion that a wise man is only fair; and Cato, in Tully 3. de Finibus [22. 75], con- tends the same, that the lineaments of the mind are far fairer than those of the body, incomparably beyond them : wisdom and valour, according to '^Xenophon, especially deserve the name of beauty, and denominate one fair, et incomparabiliter pukrior est (as Austin holds) Veritas Christianorum quam Helena Grcecorum? Wine is strong, the King is strong, women are strong, but truth overcometh all things, i Esd, 3. 10, 11,12. Blessed is the man that findeth wisdom, and getteth understanding; for the merchandise thereof is better than silver, and the gain thereof better than gold; it is more precious than pearls, and all the things thou canst desire are not to be cofnpared to her, Prov, 3. 13, 14, 15. A wise, true, just, upright, and good man, I say it again, is only fair. ®It is reported of Magdalen, Queen oi France, and wife to Lewis nth. a Scottish woman by birth, that, walking forth in an evening with her Indies, she spied M. Alanu% one of the King's Chaplains, a silly, old,

1 Morum suavitas, obvia comitas, prompta officia mortalium animos demerentur.

• Epist : lib. ix. [ep. 14. J Semper amavi ut tu scis, M. Brutum propter ejus sum- mum ingenium, suavissimos mores, singularem probitatem et constantiam ; nihil est, mihi crede, virtute formosius, nihil amabilius. ^ Ardentes amores excitaret, si simulacrum ejus ad oculos penetraret. Plato, Pbaedone. * Epist. lib. 4. [Ep. 4.] Validissimfe diligo virum rectimi, disertum, guod apud me potentissimum est

• Est quaedam pulchritudo justitiae quam videmus oculis cordis, amamus, et exardescimus, ut in martyribus, quum eorum membra bestiae lacerarent, etsi alias deformes, &c. « Lipsius manuduc. ad Phys. Stoic, lib. 3. diff. 17. Solus sapiens

fmlcher. ' Fortitudo et prudentia pulchritudinis laudem prsecipue merentur.

Memorabilia, iv. 6. § 10.] [« EpisUe 4a] • Franc. Belleforest. in hist an. 1430.

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MEM. II. SUBS. III.] HONEST OBJECTS OF LOVE. 29

^ hard-favoured man, fast asleep in a bower, and kissed him sweetly ; when the young Ladies laughed at her for it, she replied, that it was not his person that she did embrace and reverence, but, with a Flatonick love, the divine beauty of "his soul. Thus in all ages virtue hath been adored, admired, a singular lustre hath proceeded from it : and the more virtuous he is, the more gracious, the more admired. No man so much followed upon earth, as Christ himself; and as the Psalmist saith 45. 2. He was fairer than the sons of men. Chrysostom, Horn, 8. in Mat. Bernard Ser. i. de omnibus Sanctis^ Austin^ Cassiodore, Hier. in 9. Mat. interpret it of the * beauty of his person; there was a divine Majesty in his looks, it shined like Lightning, and drew all men to it : but Basils Cyril^ lib. 6. super. 55. Esay, Theodorety Amobius^ &c. of the beauty of his divinity, justice, grace, eloquence, &*c. Thomas^ in PsaL 44, of both ; and so doth Baradius^ and Peter Morales, lib. de pulchritud. Jesu 6^ Marice^ adding as much oi Joseph and the Virgin Mary^

haec alios formd. praecesserit omnes,*

according to that prediction of Sibylla Cumcea. Be they present or absent, near us, or afar off, this beauty shines, and will attract men many miles to come and visit it. Plato and Pythagoras left their Country to see those wise Egyptian Priests: Apollonius travelled into yEthiopia, Persia, to consult with the Magi, Brach- manniy Gymnosophists. The Queen of Sheba came to visit Solomon; and many, saith ^Hierom, went out of Spain and remote places a thousand miles, to behold that eloquent Livy; ^MultiPomam, non ut urbem pulcherrimam^ aut urbis et orbis dominum Octavianum, sed ut hunc unum inviserent audirentque, d Gadibus profecti sunt. No beauty leaves such an impression, strikes so deep, 'or links the souls of men closer than virtue.

8 Non per deos aut pictor posset, Aut statuarius uUus fingere Talem pulchritudinem qualem virtus habet ;

no Painter, no Graver, no Carver can express virtue's lustre, or

^ Erat autem foede deformis, et ea forma, qua citius pueri terreri possent, quam invitari ad osculum puellae. 3 Deformis iste etsi videatur senex, divinum

animum habet. 3 Fulgebat vultu suo : fulgor et divina majestas homines ad se trahentes. ^ She excelled all others in beauty.] * Praefat. bib. vulgar.

• Pars inscrip. Tit Livii statuae Patavii. ^ a true love's knot. 8 Stobagus d Gkjbco.

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30 ANATOMY OF MELANCHOLY. [PART. IIL SECT. L

those admirable rays that come from it, those enchanting rays that enamour posterity, those everlasting rays that continue to the world's end. Many, saith Favorinus, that loved and admired Ald- biades in his youth, knew not, cared not, for Alcibiades a man, nunc \non f\ intuentes quarebant Alcibiadetn : but the beauty of Socrates is still the same ; Virtue's lustre never fades, is ever fresh and green, semplr viva^ to all succeeding ages, and a most attractive loadstone, to draw and combine such as are present. For that reason, belike. Homer feigns the three Graces to be linked and tied hand in hand, because the hearts of men are so firmly united with such graces. ^O sweet bands (Seneca exclaims) which so happily combine, that those which are bound by them love their binders^ desiring witJial much more harder to be bound, and, as so many Geryonsy "to be united into one. For the nature of true friendship is to combine, to be like affected, of one mind,

* Velle et nolle arabobus idem, satiataque toto Mens aevo — '-

as the Poet saith, still to continue one and the same. And where this Love takes place, there is peace and quietness, a true corre- spondence, perfect amity, a Diapason of vows and wishes, the same opinions, as betwixt ^ David and Jonathan, Damon and Pythias, Pylades and Orestes, ^Nisus and Euryalus, Theseus and Pirithous, ^they will live and die together, and prosecute one another with good turns, {^nam vinci in amore turpissimum putant), not only living, but when their friends are dead, with Tombs and Monu- ments, ncenias. Epitaphs, Elegies, Inscriptions, Pyramids, Obelisks, Statues, Images, Pictures, Histories, Poems, Annals, Feasts, Anni- versaries, many ages after fas Plato's Scholars did) they will parens tare* still, omit no good office that may tend to the preservation of their names, honours, and eternal memory. ^^Illum coloribus, ilium cerd, ilium cere, 6r*^. He did express his son in colours, in

1 Solinus. Pulchri nulla est fades. • O dulcissimi laquei, qui tam feliciter

devinciunt, ut etiam k vinctis diligantur, qui k gratiis vincti sunt, cupiunt arctius deligari et in unum redigi. [* See Lucian's Toxaris, § 62.] * Statius.

' " He loved him as he loved his own soul," i Sam. xviii. i. " Beyond the love of women." [ii. Sam. i. 26.] • Virg. 9. -^n. [444, 445.] Qui super exanimem sese projecit amicum Confossus. ^ Amicus animae dimidium, Austin, confess. 4.

^ ^ " ' * Plinius.

I argento ^ >ingentem de vita ejus librum recitavit. epist lib. 4. epist. 7.

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MEM. II. SUBS. III.] HONEST OBJECTS OF LOVE. 3 1

wax, in brass, in ivory, in marbhy gold and silver, (as Pliny reports of a Citizen in Rome) and, in a great Auditory not long since, recited a just volume of his life. In another place, * speaking of an Epi- gram which Martial had composed in praise of him, Vie gave nu as much as he might, and would have done more if he could ; though ivhat can a man give more than honour, glory, and eternity ? But that which he wrote, peradventure, will not continue; yet he wrote it to continue, Tis all the recompence a poor scholar can make his well deserving Patron, Mcecenas, friend, to mention him in his works, to dedicate a book to his name, to write his life, &c. as all our Poets, Orators, Historiographers, have ever done, and the greatest revenge such men take of their adversaries, to persecute them with Satires, Invectives, &c. 'and 'tis both ways of great moment, as ^ Plato gives us to understand. Paulus Jovius in the Fourth book of the Life and Deeds of Pope Leo Decimus, his noble Patron, concludes in these words ; ^Because I cannot honour him as other rich men do, with like endeavour, affection, znd piety, I have undertaken to write his life; since my fortunes will not give me leave to make a more sumptuous monument, I will perform those rites to his sacred ashes, which a small, perhaps, but a liberal wit can afford. But I rove. Where this true love is wanting, there can be no firm peace, friendship from teeth outward, counterfeit, or from some by- respects, so long dissembled, till they have satisfied their own ends, which upon every small occasion breaks out into enmity, open war, defiance, heart-burnings, whispering, calumnies, con- tentions, and all manner of bitter melancholy discontents. And those men which have no other object of their Love than great- ness, wealth, authority, &c. are rather feared than beloved; nee amant quemquam, nee amantur ab ullo :^ and howsoever borne with for a time, yet for their tyranny and oppression, griping, covetous- ness, currish hardness, folly, intemperance, imprudence, and such

1 Lib. iii. ep. 21. Prisco suo. 2 Dedit mihi quantum potuit maximum,

datunis amplius si potuisset. Tametsi quid homini dari potest majus quam gloria, laus, et seternitas ? At non erunt fortasse quae scripsit. lUe tamen scripsit tanquam essent futura. [Pliny, Ep. Lib. iii. ep. 21.] 8 For, genus irritabile vatum. [Hor. Epp. ii. 2. 102.] * Lib. 13. de Legibus. Magnam enim vim habent, &c. [This reference must be wrong, as there are not 13 Books of Plato's Laws. The proba- bility is that Burton, who is very loose often in his quotations, is thinking of Plato, Republic, x. pp. 605-608.] ^ Pari tamen studio et pietate conscribentiae vitae

ejus munus suscepi, et postquam sumptuosa condere pro fortuna non licuit, exiguo sed eo forte liberalis ingenii monumento justa sanctissimo cineri solventur. [• Juv. xii. 130. They neither love nor are loved]

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32 ANATOMY OF MELANCHOLY. [PART. III. SECT. I.

like vices, they are generally odious, abhorred of all, both God and men.

Non uxor salvum te vult, non filius, omnes Vicini oderunt,^

wife and cnildren, friends, neighbours, all the world forsakes them, would fain be rid of them, and are compelled many times to lay violent hands on them, or else God's judgements overtake them : instead of graces come Furies. So when fair ^Abigail, a woman of singular wisdom, was acceptable to David, Nabal-^diS churlish and evil-conditioned ; and therefore 'J[f^r^/<f^^/ was received, when Hatnan was executed, Hatnan \hQ fdiVOMnie, that had hts^seat above the other Princes J to whom all the King's servants that stood in the gates bowed their knees and reverenced. Though they flourish many times, such Hypocrites, such temporizing Foxes, and blear the world's eyes by flattery, bribery, dissembling their natures, or other men's weak- ness, that cannot so soon apprehend their tricks, yet in the end they will be discerned, and precipitated in a moment : surely, saith David, thou hast set them in slippery places, Psa, 73, 18, as so many Sejani, they will come down to the Gemonian scales ; * and, as Euse- bius in ^Ammianus, that was in such authority, ad jubendum Impe- ratorem, be cast down headlong on a sudden. Or put case they escape, and rest unmasked to their lives' end, yet, after their death, their memory stinks as a snuff of a candle put out, and those that durst not so much as mutter against them in their lives, will pro- secute their name with Satires, Libels, and bitter imprecations, they shall male audire^ in all succeeding ages, and be odious to the world's end.

MEMB. III. Charity composed of all three kinds. Pleasant, Profitable, Honest,

Besides this Love that comes from Profit, pleasant, honest, (for one good turn asks another in equity) that which proceeds from the law of nature, or from discipline and Philosophy, there is yet another Love compounded of all these three, which is Charity, and includes

[1 Hon Sat. i. 1. 84, 85.] a i Sam. xxv. 3. » Esther, iii. 2. [* Sueton. Tib. 61.] • Amm. Marcellinus, 1. 22. [c. 3. The actual words are "quem ab

ima sorte adusque jubendum Imperatori poene elatum. "] [« = have a bad name, j

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MEM. III.] CHARITY. 33

piety, dilection, benevolence, friendship, even all those virtuous habits ; for Love is the circle equant of all other affections, (of which Aristotle dilates at large in his Ethicks^) and is commanded by C|Od, which no man can well perform, but he that is a Christian, and a true regenerate man. This is '^to lave God above all^ and our neighbour as ourself;^ for this Love is lychnus accendens etaccensus^ a communicating light, apt to illuminate itself as well as others. All other objects are fair, and very beautiful, I confess ; kindred, alliance, friendship, the Love that we owe to our country, nature, wealth, pleasure, honour, and such moral respects, &c. of which read * copious Aristotle in his Morals \^ a man is beloved of a man, in that he is a man ; but all these are far more eminent and great, when they shall proceed from a sanctified spirit, that hath a true touch of Religion, and a reference to God. Nature binds all creatures to love their young ones : an Hen to preserve her brood will run upon a Lion, an Hind will fight with a Bull, a Sow with a Bear, a silly Sheep with a Fox. So the same nature urgeth a man to love his Parents, (*//// nie^pater^ omnes oderint, ni magis te quant oculos amem meos /) and this Love cannot be dis- solved, as Tully holds, '^ without detestable offence : but much more God's commandment, which enjoins a filial Love, and an obedience in this kind. * The Love of brethren is great ^ and like an arch of stones^ where, if one be displaced, all comes down, no Love so forcible and strong, honest, to the combination of which, nature, fortune, virtue, happily concur ; yet this Love comes short of it.

9 Dulce et decorum pro patria mori,

'^^it cannot be expressed, what a deal of Charity that one name of Country contains.

Amor laudis et patriae pro stipendio est.

The Decii, Horatii, Curii, Sccevola, Regains, Codrus, did se devoi'cre, sacrifice themselves, for their Country's peace and good.

[1 See Ethics, Books viii, ix, passim.] > Ut mundus duobus polis sustentatur : ita lex Dei, amore Dei et proximi; duobus his fundamentis vincitur; machina mundi corruit, si una de polis turbatur ; lex perit divina si una ex his. [> St. Mark xii. 29-31.] * 8 et 9 libro. [» = Ethics.] « Ter. Adelph. 4. 5. [6, 7

memoriter.] ' De amicit. [8. 97.] Caritas parenttim dilui nisi detestabili scelere non potest [^ Societas nostra] lapidum fomicationi simillima [est ; quae]

casura, nisi invicem obstarent, hoc ipso sustinetur. Seneca. [Epistle 95, § 53. J [• It is sweet and noble to die for one's country. Hor. Odes, iii. n. 13.] *• Di immortales, did non potest quantum caritatis nomen illud habet

in. D

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34 ANATOMY OF MELANCHOLY. [PART. IIL SECT. L

1 Una dies FalMOS ad bdliim miserat omnes. Ad belhun missos perdidit una dies.

One day the Fabii stoutly warred. One day the Fabii were destroyed.

Fifty thousand Englishmen lost their lives willingly near Battle Abbey in defence of their Country. ^P. AStnilius, /. 6, speaks of six Senators of CalaiSy that came with halters in their hands to the King of England^ to die for the rest. This love makes so many writers take such pains, so many Historiographers, Physicians, &c. or at least as they pretend, for common safety, and their country's benefit. ^Sanctum nomen amicitice^ sociorum communio sacra; friendship is an holy name, and a sacred communion of friends. ^As the Sun is in the Firmament , so is friendship in the worldy a most divine and heavenly band. As nuptial Love makes, this per- fects mankind, and is to be preferred (if you will stand to the judgement of ^Cornelius Nepos^ [cap. 5] ) before aflSnity or con- sanguinity ; plus in amicitid valet similitudo morum quam affinitas^ <5^'r. the cords of Love bind faster than any other wreath whatsoever. Take this away, and take all pleasure, joy, comfort, happiness, and true content, out of the world ; 'tis the greatest tie, the surest In- denture, strongest band, and, as our modem Maro^ decides it, is much to be preferred before the rest.

' Hard is the doubt, and difficult to deem,

When all three kinds of Love together meet ; And do dispart the heart with power extreme, Whether shall weigh the balance down ; to wit. The dear affection unto kindred sweet, Or raging fire of Love to women kind, Or zeal of friends, combin'd by virtues meet ; But of them all, the band of virtuous mind, Methinks the gentle heart should most assurM bind.

For natural affection soon doth cease.

And quenched is with Cupid's greater flame ;

But faithful friendship doth them both suppress.

And them with mastering discipline doth tame.

Through thoughts aspiring to eternal fame.

For as the soul doth rule the earthly mass,

And all the service of the body frame.

So Love of soul doth Love of body pass, No less than perfect gold surmounts the meanest brass.

1 Ovid. Fast. lii. 335, 236.] ^ Anno 1347. Jacob Mayer. Annal. Fland. lib. la. • TuUy. * Lucianus Toxari. Amicitia ut sol [Cf. Cic. De Amic. 13. 47.] in

mundo, &c. * Vit. Pompon. Attici. [• = Virgil,] ' Spenser, Fa£rie

Queene, lib. 5. cant. 9. staff, i, 2.

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MEM. III.] CHARITY. 3 5

* A faithful friend is better than ^ gold, a medicine or misery, 'an only possession ; yet this Love of friends, nuptial, heroical, profit- able, pleasant, honest, all three Loves put together, are little worth, if they proceed not from a true Christian illuminated soul, if it be not done in ordine ad Deum^ for God's sake. Though I had the gift of Prophecy^ spake with tongues of men and Angels ^ though I feed the poor with all my goods, give my body to be burned^ and have not this love, it profiteth me nothings i Cor. 13. i, 2, 3. 'tis splendidum peccatum without charity. This is an all-apprehending love, a dei- fying love, a refined, pure, divine love, the quintessence of all love, the true Philosopher's stone, non potest enim^ as ^^ Austin infers, veraciter amicus esse hominisy nisifuerit ipsius primitus veritatis^ he is no true friend that loves not God's truth. And therefore this is true Love indeed, the cause of all good to mortal men, that recon- ciles all creatures, and glues them together in perpetual amity and firm league, and can no more abide bitterness, hate, malice, than fair and foul weather, light and darkness, sterility and plenty, may be together. As the Sun in the Firmament, (I say) so is Love in the world ; and for this cause 'tis Love without an addition, Love •car f{o^^v. Love of God, and Love of men. '^The Love of God begets the Love of man ; and by this Love of our neighbour the Love of God is nourished and increased. By this happy union of Love *all well governed families and Cities are combined^ the heavens annexed^ and divine souls complicated^ the world itself composed^ and all that is in it conjoined in God, and reduced to one, "^ This Love causeth true and absolute virtues^ the life^ spirit and root of every virtuous c^ion, it finisheth prosperity^ easeth adversity, corrects all natural incumbrances, inconveniences, sustained by Faith and Hope, which with this our Love make an indissoluble twist, a Gordian knot, an -Equilateral Triangle, and yet the greatest of them is Love, i Cor. 13. 13, ^ which inflames our souls with a divine heat, and being so inflamed, purgeth, and so purged^ elevates to God, makes an atonement, and reconciles us unto him,

1 Siracides. [Ecclesiasticus, vii. i8.] 2 Plutarch, pretiosum numisma. [See

On abundance of friends, § iii.] * Xenophon, verus amicus praestantissima

possessio. [Cyropaed. Lib. viii. cap. vii. § 13.] * Epist. 52. ^ Greg. Per

amorem Dei proximi gignitur; et per hunc amorem proximi Dei nuthtur. [Moralium, Lib. vii. c. a^T] « Piccolomineus, grad. 7. cap. 27. Hoc felici amoris nodo ligantur familise, civitates, &c. ' Veras absolutas haec parit virtutes, radix omnium virtutum, mens et spiritus. ^ Divino calore animos incendit, incenses

purgat, purgatos elevat ad Deum, Deum placat, hominem Deo conciliat. Bernard.

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36 ANATOMY OF MELANCHOLY. [PART. IIL SECT. L

* That other Lave infects the soul ofman^ this cleanseth; that depresses^ this rears ; that causeth cares and troubles^ this quietness of mind ; this informs, that deforms, our life ; that leads to repentance, this to heaven. For if once we be truly link'd and touched with this charity, we shall love God above all, our neighbour as ourself, as we are enjoined, Mark, 12. 29-31 ; Matt. 19. 19; perform those duties and exercises, even all the operations of a good Christian. This Love suffereth long, it is bountiful, envieth not, boasteth not itself, is not pujfed up, it deceiveth not, it seeketh not his own things, is not provoked to anger, it thinketh not evil, it rejoiceth not in iniquity, but in truth. It suffereth all things, believeth all things, hopeth all things, 1 Cor. 13. 4, 5, 6, 7, it covereth all trespasses, Prov. 10. 12. a multitude of sins, i Pet. 4. as our Saviour told the woman in the Gospel, that washed his feet, many sins were forgiven her, for she loved much, Luke 7. 47. // will defend the fatherless and the widow, Isa. i. 17. will seek no revenge, or be mindful of wrong, Levit. 19. 18. will bring home his brother's ox if he go astray, as *tis commanded, Deut. 22. i. will resist evil, give to him that asketh, and not turn from him that borroweth, bless them that curse him, love his enemy, Matthew, 5. bear his brotJier's burden, Galathians, 6. 2. He that so loves will be hospitable, and distri- bute to the necessities of the Saints ; he will, if it be possible, have peace with all men, feed his enemy, if he be hungry, if he be athirst, give him drink, he will perform those seven works of mercy, he will make himself equal to them of the lower sort, rejoice with them that rejoice, weep with them that weep, Rom. 1 2. he will speak truth to his neighbour, be courteous and tender-hearted, y2?r^*z^/«^ others for Christ s sake, as God forgave him, Eph. 4. 32. >i^ will be like minded, Phil. 2, 2\ of one judgement; be humble, meek, long- suffering, Colos. 3, forbear, forget and forgive, vv. 12, 13, 23, and what he doth, shall be heartily done to God, and not to men ; be pitiful and courteous, i Pet. 3. [8, \\^ seek pecue and follow it. He will love his brother, not in word and tongue, but in deed and truth, [i] Joh. 3. 18, and he that loves God, Christ will love him tliat is begotten of him, [i] Joh. 5. i. &c. Thus should we willingly do, if we had a true touch of this charity, of this divine Love, if we would perform this which we are enjoined, forget and forgive, and compose ourselves to those Christian Laws of Love.

1 lUe inficit, hip perficit, ille deprimit, hie elevat ; hie tranquillitatein, Ule euros parit : hie vitam recte informat, ille deformat, &e.

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MEM. III.] CHARITY. 37

lO Felix hominum genus. Si vestros animos amor Quo coelum regitur regat I

Angelical souls, how blessed, how happy should we be, so loving, how might we triumph over the devil, and have' another heaven upon earth !

But this we cannot do ; and which is the cause of all our woes, miseries, discontent, melancholy, ^want of this charity. We do invicem angariare^ insult, contemn, vex, torture, molest, and hold one another's noses to the grind-stone hard, provoke, rail, scofl^ calumniate, challenge, hate, abuse (hard-hearted, implacable, mali- cious, peevish, inexorable as we are) to satisfy our lust or private spleen, for *toys, trifles, and impertinent occasions, spend our- selves, goods, friends, fortunes, to be revenged on our adversary, to ruin him and his. 'Tis all our study, practice, and business, how to plot mischief, mine, countermine, defend and offend, ward ourselves, injure others, hurt all ; as if we were born to do mischief; and that with such eagerness and bitterness, with such rancour, malice, rage and fury, we prosecute our intended designs, that neither afl&nity or consanguinity, love or fear of God or men can contain us : no satisfaction, no composition will be accepted, no offices will serve, no submission ; though he shall upon his knees, as Sarpedon did to Glaucus in Horner^ acknowledging his error, yield himself with tears in his eyes, beg his pardon, we will not relent, forgive, or forget, till we have confounded him and his, made dice of his bones, as they say, see him rot in prison, banish his friends, followers, et omne invisum genus ^ rooted him out and all his posterity. Monsters of men as we are. Dogs, Wolves, •Tigers, Fiends, incarnate Devils, we do not only contend, oppress, and tyrannize ourselves, but, as so many fire-brands, we set on, and animate others : our whole life is a perpetual combat, a con- flict, a set battle, a snarling fit : Eris dea ^ is settled in our tents, * Omnia de lite, opposing wit to wit, wealth to wealth, strength to strength, fortunes to fortunes, friends to friends, as at a sea-fight, we turn our broad sides, or two millstones with continual attrition, we fire ourselves, or break one another^s backs, and both are

1 Boethius, lib. 2. met. 8. 2 Deliquiura patitur caritas, odium ejus loco

succedit. BasiL i. ser. de instit. mon. \} Ao allusion to Matt. v. 41. Vulgate.

Press one another by turns.] * Nodum in scirpo quaerentes. [Ter. Andria. 5. 4. 38.] P Virg. iEn. i. 28.] « Hyrcanaeque admdrunt ubera tigres. LVirg. iEn. iv. 367. J

f

Horn. Iliad, xi. 3, 73.] -8 Heraclitus.

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38 ANATOMY OF MELANCHOLY. [PART. IIL SECT. T.

ruined and consumed in the end. Miserable wretches, to fat and enrich ourselves, we care not how we get it, quocunque modo retn^^ how many thousands we undo, whom we oppress, by whose ruin and downfall we arise, whom we injure, fatherless children, widows, common societies, to satisfy our own private lust. Though we have myriads, abundance of wealth and treasure, (pitiless, merciless, remorseless, and uncharitable in the highest degree) and our poor brother in need, sickness, in great extremity, and now ready to be starved for want of food, we had rather, as the Fox told the Ape, his tail should sweep the ground still, than cover his buttocks ; rather spend it idly, consume it with dogs, hawks, hounds, unnecessary buildings, in riotous apparel, ingurgi- tate, or let it be lost, than he should have part of it ; ^rather take from him that little which he hath than relieve him.

Like the dog in the manger, we neither use it ourselves, let others make use of, or enjoy it ; part with nothing while we live : for want of disposing our household, and setting things in order, set all the world together by the ears after our death. Poor Lazarus lies howling at his gates for a few crumbs, he only seeks chippings, offals ; let him roar and howl, famish, and eat his own flesh, he respects him not. A poor decayed kinsman of his sets upon him by the way in all his jollity, and runs begging bareheaded by him, conjuring by those former bonds of friendship, alliance, consan- guinity, &c. uncle, cousin, brother, father,

-Per ego has lacrimas, dextramque tuam te,

Si quidquam de te merui, fuit aut tibi quidquam Dulce meum, misere mei.*

Shew some pity for Christ's sake, pity a sick man, an old man, &c. he cares not, ride on: pretend sickness, inevitable loss of limbs, goods, plead suretyship, or shipwrack, fires, common cala- mities, shew thy wants and imperfections,

Et si per sanctum juratus dicat Osirim, Credite, non ludo, crudeles, tollite claudum.*

Swear, protest, take God and all his Angels to witness, quare peregrinum^ thou art a counterfeit crank, a cheater, he is not touched with it, ^ pauper ubique jacet, ride on, he takes no notice of

\} Hor. Epp. i. i. 66.] 2 si in Gehennam abit. pauperem qui non alat : quid de eo fiet qui pauperem denudat? Austin. [See Sermo xli.] p Virg. ^n. iv.

fi4, 317, 318, memcriter.] [* Hor. Epp. 1. 17. 60, 61.] [• Do. 62.] [• Ovid, ast i. 218.]

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MEM. III.] CHARITY. 39

it. Put up a supplication to him in the name of a thousand Orphans, an Hospital, a Spittle, a Prison as he goes by, they cry out to him for aid, ride on, surdo narrasy he cares not, let them eat stones, devour themselves with vermin, rot in their own dung, he cares not Shew him a decayed haven, a bridge, a school, a fortifica- tion, &c. or some publick work, ride on ; good your Worship, your Honour, for God's sake, your country's sake, ride on. But shew him a roll wherein his name shall be registered in golden letters, and commended to all posterity, his arms set up, with his devices to be seen, and then peradventure he will stay and contribute ; or if thou canst thunder upon him, as Papists do, with satisfactory and meritorious works, or persuade him by this means he shall save his soul out of Hell, and free it from Purgatory (if he be of any religion) then in all likelihood he will listen and stay ; or that he have no children, no near kinsman, heir, he cares for at least, or cannot well tell otherwise how or where to bestow his posses- sions (for carry them with him he cannot) it may be then he will build some School or Hospital in his life, or be induced to give liberally to pious uses after his death. For, I dare boldly say, vain glory, that opinion of merit, and this enforced necessity, when they know not otherwise how to leave, or what better to do with them, is the main cause of most of our good works. I will not urge this to derogate from any man's charitable devotion, or bounty in this kind, to censure any good work ; no doubt there be many sanctified, heroical, and worthy-minded men, that in true zeal, and for virtue's sake (divine sy)irits) that out of commiseration and pity extend their liberality, and, as much as in them lies, do good to all men, clothe the naked, feed the hungry, comfort the sick and needy, relieve all, forget and forgive injuries, as true charity requires ; yet most part there is simulatum quid^ a deal of hypocrisy in this kind, much default and defect. " Cosmo de Medici^ that rich citizen of Florence^ ingenuously confessed to a near fiiend of his, that would know of him why he built so many publick and magnificent palaces, and bestowed so liberally on Scholars, not that he loved learning more than others, but to ' eternize his own name, to be immortal by the benefit of Scholars; for when his friends

fi Ter. Heautontim. 2. i. 10. You speak to a deaf man.] * Jovius, vita ejus, mmortalitatem beneficio literarum, immortali gloriosa quadam cupiditate con- cupivit Quod civesquibus benefecisset perituri, mGenia ruitura, etsi regie sumptu aedlficata, non librl

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40 ANATOMY OF MELANCHOLY. [PART. IIL SECT, I.

were dead, walls decayed, avd all Inscriptions gone, books would remain to the worlds end. The lanthorn in ^ Athens was built by Xenocles, the Theatre by Pericles, the famous port Pirceus by Themicles, Pallas Palladium by Phidias, the Parthenon by Cai/t- crates ; but these brave monuments are decayed all, and ruined long since, their builders' names alone flourish by mediation of writers. And as *he said of that Marian oak, now cut down and dead, nullius AgricolcR manu culta stirps tarn diuturna, quam qua poeice versu seminari potest, no plant can grow so long as that which is ingenio sata, set and manured by those ever-living wits. ^ Alton bcunith that weeping oak, under which Deborah, Rebecca^ s nurse, died, and was buried, may not survive the memory of such everlasting monuments. Vainglory and emulation (as to most men) was the cause efficient, and to be a trumpeter of his own fame, Cosmds sole intent so to do good, that all the world might take notice of it. Such for the most part is the charity of our times, such our Benefactors, Mcecenases and Patrons. Shew me, amongst so many myriads, a truly devout, a right, honest, upright, meek, humble, a patient, innocuous, innocent, a merciful, a loving, a charitable man ! ^'Probus quis nobiscum vivit ? Shew me a Caleb or 2i Joshua/

Die mihi, Musa, virum**

show [me] a virtuous woman, a constant wife, a good neighbour^ a trusty servant, an obedient child, a true friend, &c Crows in Africa are not so scant. He that shall examine this ® iron age wherein we live, where love is cold, et jam terras Astrcea reliquit^ Justice fled with her assistants, virtue expelled,

-Justitias soror,

Incorrupta fides, nudaque Veritas,^

all goodness gone, where vice abounds, the Devil is loose, and see one man vilify and insult over his brother, as if he were an innocent, or a block, oppress, tyrannize, prey upon, torture him, vex, gall, torment and crucify him, starve him, where is charity ? He that shall see men ® swear and forswear, lie and bear false witness, to advantage themselves, prejudice others, hazard goods, lives,

1 Plutarch, Pericle. [§ 13.] 2 Tullius, lib. i. de legibus. [i. i.] « Gen.

XXXV. 8. "* Hon [Sat. 1. 3. 56, 57.] p Hor. A. P. 141.] « Durum genus suraus. [V. Georg. i. 63.] (/ Ovid, Met i. 150.] p Hor. Odes, i. 24. 6, 7.] * Tull. pro Rose. [Comcedo. 16. 49.] Mentiri vis causa mea? ego vero cupideet libenter mentiar tua causa ; et si quando me vis pejerare, ut paululum in compendii facias, paratum fore scito.

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MEBi. III.] CHARITY. 4I

fortunes, credit, all, to be revenged on their enemies, men so unspeakable in their lusts, unnatural in malice, such bloody designments, Italian blaspheming, ^anish renouncing, &c. may well ask where is charity ? He that shall observe so many law-suits, such endless contentions, such plotting, undermining, so much money spent with such eagerness and fury, every man for himself, his own ends, the Devil for all : so many distressed souls, such lamentable complaints, so many factions, conspiracies, seditions, oppressions, abuses, injuries, such grudging, repining, discontent, so much emulation, envy, so many brawls, quarrels, monomachies, &c. may well inquire what is become of charity ? when we sec and read of such cruel wars, tumults, uproars, bloody battles, so many ^ men slain, so many cities ruinated, &c (for what else is the subject of all our stories almost, but Bills, Bows, and Guns ?) so many murders and massacres, &c. where is Charity? Or see men wholly devote to God, Churchmen, professed Divines, holy men, ^ to make the trumpet of the gospel the trumpet ofwar^ a com- pany of Hell-bom Jesuits, and fiery-spirited YndLis^facem praferre^ to all seditions : as so many firebrands set all the world by the ears (I say nothing of their contentious and railing books, whole ages spent in writing one against another, and that with such viru- lency and bitterness, Bioneis sermonibus et sale nigro *) and by their bloody inquisitions, that in thirty years Bale saith, consumed 39 Princes, 148 Earls, 235 Barons, 14,755 Commons, worse than those ten persecutions, may justly doubt where is Charity ? Obsecr0 vos quales hi demum Christianil Are these Christians? I beseech you, tell me. He that shall observe and see these things, may say to them as Cato to Casar, credo quce de inferis dicuntur falsa existimasy sure I think thou art of opinion there is neither Heaven, nor HelL'^ Let them pretend religion, zeal, make what shews they will, give alms, [be] peace-makers, frequent sermons, if we may guess at the tree by the fruit, they are no better than Hypo- crites, Epicures, Atheists, with the ^fool in their hearts they say there is no God. Tis no marvel, then, if being so uncharitable, hard-hearted as we are, we have so frequent and so many discon-

1 GaUientis, in Treb. PoUio. Lacera, occide, mea mente irascere. Rabie jecur incendente feruntur praecipites. Vopiscus of Aurelian. [cap. 6.] Tantum fudit sanguinis quantum quis vini potavit. ' Evangdii tubam belli tubam faciunt ; in pulpitis pacem, in colloquiis bellum suadent. [^ Cic. 2 Varr. 4. 34. 74. Hold

the torch.] [* Hor. Epp. ii. 2. 60.] p Sallust, Cat c 52.] • PsaL idv. 1.

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42 ANATOMY OF MELANCHOLY. [PART. III. SECT. T.

tents, such melancholy fits, so many bitter pangs, mutual discords, all in a combustion, often complaints, so common grievances, general mischiefs, si tania in terris trag€sdicBy quihus labe/aciafur et miserh laceratur humanum genus, so many pestilences, wars, uproars, losses, deluges, fires, inundations, God's vengeance, and all the plagues of Egypt, come not upon us, since we are so currish one towards another, so respectless of God and our neighbours, and by our crying sins pull these miseries upon our own heads. Nay more, 'tis justly to be feared, which ^Josephus once said of his Countrymen Jews, if the Romans had not come when they did io sack their City, surely it had been swallowed up with some earths quake, deluge, or fired from Heaven as Sodom and Gomorrah : their desperate malice, wickedness, and peevishness, was such. 'Tis to be suspected, if we continue these wretched ways, we may look for the like heavy visitations to come upon us. If we had any sense or feeling of these things, surely* we should not go on as we do in such irregular courses, practise all manner of impieties ; our whole carriage would not be so averse from God. If a man would but consider, when he is in the midst and full career of such prodigious and uncharitable actions, how displeasing they are in God's sight, how noxious to himself, as Solomon to\^ Joab, i. King. 2. [33,] tlu Lord shall bring this blood upon their heads, Prov. i. 27. sudden desolation and destruction shall come like a whirlwind upon them : affliction, anguish, the reward of his hand shall be given him, Isa. 3. II. &'c. they shall fall into the pit they have digged for others^ [Ps. vii. 15.] and when they are scraping, tyrannizing, getting, wallowing in their wealth, this night, Ofool, I will take away thy souly [St. Luke, xii. 20.] what a severe account they must make ; and how * gracious on the other side a charitable man is in God's eyes, haurit sibi gratiam, Matth, 5. 7. Blessed are the merciful, for they shall obtain mercy. He that lendeth to the poor, gives to God ; and how it shall be restored to them again, [Prov. xix. 17.] how by their patience and long suffering they shall heap coals on their enemiei heads, Rom. 12. and he that followeth after righteousness and mercy shall find righteousness and glory ; [Prov. xxi. 21.] surely they would check their desires, curb in their unnatural, inordinate

1 De bello Judaico, lib. 6, c. 16. Puto si Romani contra nos venire tard&ssent, aut hiatu terrae devorandam fuisse civitatem, aut diluvio perituram, aut fulmina ac Sodoma cum incendio passuram, ob desperatum populi, &c. ' Benefacit animae suae vir misericors.

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MEM.I. SUBS. I.] love's POWER AND EXTENT. 43

affections, agree amongst themselves, abstain from doing evil, amend their lives, and learn to do well Behold how comely and good a thing it is for brethren to live together in ^ union : it is like the precious ointment, [Ps. cxxxiii.] &'c. How odious to contend one with the other I ^Miseri quid luctatiunculis hisce volumus? ecce mors supra caput est, et supremum illud tribunal, ubi et dicta et facta nostra examinanda sunt. Sapiamus ! Why do we contend and vex one another? behold death is over our heads, and we must shortly give an account of all our uncharitable words and actions : think upon it, and be wise !

SECT. II. MEMB. I.

SuBSECT. I. — Heroical love causing Melancholy. His Pedigree^ Power^ and Extent.

In the precedent Section mention was made, amongst other plea- sant objects, of the comeliness and beauty which proceeds from women, that causethZr^fn?/^?/, or Love-melancholy, is more eminent above the rest, and properly called Love. The part affected in men is the liver,^ and therefore called Heroical, because commonly Gallants, Noblemen, and the most generous spirits are possessed with it. His power and extent is very large, * and in that twofold division of Love, ^CKuv and igav^ those two Veneres which Plato and some other make mention of, it is most eminent, and kot iljoyfrtv [par excellence] called Venus, as I have said, or Love itself. Which, although it be denominated from men, and most evident in them, yet it extends and shews itself in vegetal and sensible creatures, those incorporeal substances (as shall be specified) and hath a large dominion of sovereignty over them. His pedigree is very ancient, derived from the beginning of the world, as ^Phcedrus contends, and his ^parentage of such antiquity, that no Poet could ever find it out. Hesiod^ makes ® Terra and Chaos to be Love's parents, before the Gods were born :

Ante deos omnes primum generavit Amorem.

1 Concordia parvae res crescunt, discordia maximse dilabuntur. [Sallust. B. J. 10. 6.] ' Lipsius. [• This was the universal belief, not only amongst the

ancients, but also in Elizabethan times.] ^ Memb. i. Subs. 2. ' Amor et

amicitia. ' Phaedrus orat. in laudem amoris Platonis convivio. [p. 178, A, B.]

7 Vide Boccas. de Geneal. deonim. P Theogony, 116-120.] • See the moral in Plut. of that fiction. [Plut. On Love, % xiii.]

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44 ANATOMY OF MELANCHOLY. [PART. III. SECT. IL

Some think it is the self same fire Prometheus fetched from heaven. Plutarch^ amator. libeUo^ [§ xx.] will have Love to be the son of Iris and Favonius^ but Socrates in that pleasant Dialogue of Plato ^ when it came to his turn to speak of Love, (of which subject Agatho^ the Rhetorician, tnagniloquus Agathoy that Chanter AgathOy had newly given occasion) in a poetic^ strain, telleth this tale. When Venus was born, all the Gods were invited to a banquet, and, amongst the rest, ^Porus the God of bounty and wealth ; Penia or poverty came a begging to the door ; Porus weD whittled with Nectar (for there was no wine in those days) walking mjupitet^s garden, in a Bower met with Penia, and in his drink got her with child, of whom was bom Love ; and, because he was begotten on Venus^ birth day, Venus still attends upon him. The moral of this is in ^Ficinus, Another tale is there,* borrowed out oi Aristophanes, 'In the beginning of the world, men had four arms, and four feet, but for their pride, because they compared themselves with the Gods, were parted into halves, and now peradventure by love they hope to be united again and made one. Otherwise thus ; ® Vulcan met two lovers, and bid them ask what they would, and they should have it ; but they made answer, O Vulcane, faber Deorem, &*c, O Vulcan the . God^ great Smith, we beseech thee to work us anew in thy furnace, and of two make us one ; which he presently did, and ever since true lovers are either all one^ or else desire to be united. Many such tales you shall find in Leon HebrcBus, dial. 3, and their moral to them. The reason why Love was still painted young, (as Phomutus ''and others will) ® is because young men are most apt to love ; soft, fair, and fat, because such folks are soonest taken : naked, because all true affection is simple and open: he smiles, because merry and given to d^ights : hath a quiver, to shew, his power none can escape: is blind, because he sees not where he strikes, whom he hits, cr'c. His power and sovereignty is expressed by the ® poets, in that he is held to be a God, and a

p Symposium, p. 203, B, C.l ^ Affluentiae Deus. * Cap. 7. Comment in Plat, convivium. [* Plato, Symposimn, p. 189 sg.] * See more in Valesius, lib. 3. cont. med. et cont. 13. ' Vives 3. de anima. Oramus te ut tuis artibus et ca minis nos refingas, et ex duobus unum facias ; quod et fecit, et exinde amatores unum sunt, et imum esse petunt. ' See more in Natalis Comes, Imag. Deonim. Philostratus de Imaginibus. Lilius Giraldus, Syntag. de diis. Phomutus, &c. 8 Juvenis pingitur quod amore plerumque juvenes capiuntur ; sic et mollis, formosus, nudus, quod simplex et apertus hie affectus ; ridet quod oblectamentum prae se ferat, cum pharetra, &c. * A petty Pope, claves habet superoruxn tt

inferorumj as Orpheus, &c.

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MEM. I. SUBS. I.] LOVE'S POWER AND EXTENT. 45

great commanding God, ^owe^ Jupiter himself; Magnus Damon^ as Plato calls him/ the strongest and merriest of all the Gods according to Akinous and ^Athenceus, Amor virorum rex, Amor rex et DeUm^ as Euripides,*' the God of Gods and governor of men ; for we must do all homage to him, keep an holy day for his Deity, adore in his Temples, worship his image, (numen enim hoc non est nudum nomen) sacrifice to his altar, that conquers all, and rules all:'

« Mallem cum icone. cervo et apro iEolico, Cum Anteo et Stymphalicis avibus luctari Qtiam cum amore

I had rather contend with Bulls, Lions, Bears, and Giants, than with Love ; he is so powerful, enforceth all to pay tribute to him, domineers over all, and can make mad and sober whom he list ; insomuch that Ccecilius, in Tullfs Tusculans [iv. 32, 68.] holds him to be no better than a fool, or an idiot, that doth not acknow- ledge Love to be a great God,

^Cui in manu sit quem esse dementem velit, Quern sapere, quem sanari, quem in morbum injici, &c.8

That can make sick and cure whom he list. Homer and Stesichorus were both made blind, if you will believe ^Leon Hebraus, for speak- ing against his god-head. And though Aristophanes degrade him, and say that he was *® scornfully rejected from the counsel of the G^ds, had his wings clipped besides, that he might come no more amongst them, and to his farther disgrace banished heaven for ever, and confined to dwell on earth, yet he is of that ^^ power, majesty, omnipotency, and dominion, that no creature can withstand him.

1* Imperat Cupido etiam diis pro arbitrio, Et ipsum arcere ne armipotens potest Jupiter, w

He is more than quarter Master with the Gods,

Tenet

Thetide sequor, umbras iEaco, coelum Jove : **

and hath not so much possession as dominion. Jupiter himself was turned into a Satyr, a Shepherd, a Bull, a Swan, a golden

[1 Convivio, p. 178 A.] » Lib. 13. cap. 5. Deipnoso. p See Clem. Alex.

Strom, vi. p. 745. Rather perhaps Eur. Fragm. 135. Dind.] [< Love is.]

• Reg^nat et in superos jus habet ille deos. Ovid. [Heroides, iv 12.] « Plautus. [Persa. i. i. 3-^, memoriter.] ' Selden pro. leg. 3. cap. de diis Syris. [8 These h"nes are in Cic 1. c] » Dial. 3. w a concilio Dcorum rejectus et ad majorem ejus ignominiam, &c. ^ Fulmine concitatior. " Sophocles. p' Sophocles. Fragm. 607. ed. Dind.] [" He divides the empire of the sea with Thetis,--of the Shades, with .^Eacus,— of Heaven with Jupiter. Seneca, Troades, 345, 346.J

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46 ANATOMY OF MELANCHOLY. [PART.IILSECT.il.

shower, and what not, for love ; that as ^Lucian^s Juno right well objected to him, Indus amoris tu es^ thou are CupicPs whirligig: how did he insult over all the other Gods, Mars^ Neptune^ Patt, Mercury y Bacchus, and the rest ! ^Lucian brings in Jupiter com- plaining of Cupid that he could not be quiet for him ; and the Moon lamenting that she was so impotently besotted on Endymion^ even Venus herself confessing as much, how rudely and in what sort her own son Cupid had used her, being his ' mother, now drawing her to mount Ida for the lom of that Trojan Anchises^ now to Libanus for that Assyrian youth^s sake. And although she threatened to break his bow and arrows y to clip his wings y *and whipped him besides on the bare buttocks with her pantophky [slipper] yet all would not serve^ he was too head-strong and unruly. That monster-conquering Hercules was tamed by him :

Quern non mille ferae, quern non Stbeneleius hostis,

Necpotuit Juno vincere, vicit ariior.' Whom neither beasts nor enemies could tame. Nor Juno's might subdue, Love quell'd the same.

Your bravest soldiers and most generous spirits are enervated with it, ^ubi muliebribus blanditiis permittunt se, et inquinantur am- plexibus, ApollOy that took upon him to cure all diseases, ^ could not help himself of this; and therefore ^Socrates calls Love a tyrant, and brings him triumphing in a Chariot, whom Petrarch imitates in his triumph of Love, and Fracastorius in an elegant Poem expresseth at large, Cupid riding. Mars and Apollo following his Chariot, Psyche weeping, &c.

In vegetal creatures what sovereignty Love hath by many preg- nant proofs and familiar examples may be proved, especially of palm trees, which are both he and she, and express not a sympathy but a love-passion, as by many observations have been confirmed.

• Vivunt in venerem frondes, omnisque vicissim Felix arbor amat, nutant ad mutua palmas Foedera, populeo suspirat populus ictu, Et platani platanis, alnoque assibilat alnus.

p Dial, deorum, 6.] p Dial, deorum, [2.] > Quippe matrem ipsius quibus modis me afficit, nunc in Idam adigens Anchtsae causa, &c. [Dial. deor. xL] * Jampridem et plagas ipsi in nates incussi sandalio. [Ibid.] P Ovid, HeroideSt ix. 25, 26.] « Altopilus, fol. 79. ' NuUis amor est medicabilis herbis.

[Ovid, Met. i. 523.] ^ Plutarch in Amatorio. [§ 18.] Dictator quo creato cessant reliqui magistratus. [§ 21.] * Claudian. descript. vener. aulae. [De Nuptiis

Honorii et Mariae, 65-68. Boughs live for love, and every flourishing tree in turn feels the passion : psdms nod mutual vows, poplar sighs to poplar, plane to plane, and alder murmurs to alder.]

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MEM. I. SUBS. I.] love's POWER AND EXTENT. 47

Constantine, de Agrtc. lib. 10. cap, 4, gives an instance out of JFlorentius his Georgicks, of a Palm-tree that loved most fervently, ^and would not be comforted until such time her Love applied himself unto her ; you might see the two trees bendy and of their own accords stretch out their bows to embrace and kiss each other: they will give manifest signs of mutual love, Ammianus Marcellinus^ lib, 24, \cap, 3,] reports that they marry one another, and fall in love if they grow in sight ; and when the wind brings the smell to them, they are marvellously affected. PhilostratuSy in Imaginibus^ observes as much, and Galen, lib, 6. de locis qffectis, cap, 5, they will be sick for love, ready to die and pine away, which the husbandmen per- ceiving, saith ^ Constantine, stroke many Palms that grow together , and so stroking again the Palm that is enamoured, they carry kisses from the one to the other : or tying the leaves and branches of the one to the stem of the other, will make them both flourish and prosper a great deal better: '^ which are enamoured, they can perceive, by the bending of boughs, and inclination of their bodies. If any man think this which I say to be a tale, let him read that story of two palm trees in Italy, the male growing at Brundusium, the female at Otranto (related by Jovianus Pontanus in an excellent Poem, sometime Tutor to Alphonso Junior, King of Naples, his Secretary of State, and a great Philosopher) which were barren, and so con* tinned a long time, till they came to see one another growing up higher, though many Stddiums asunder. Pierius in his Hiero- glyphicks, and Melchior Guilandinus, Memb, 3. tract, de papyro, cites this story of Pontanus for a truth. See more in Sdlmuth, Comment, in Pancirol, de Nova repert. Tit, i. de novo or be, Mizaldus, . Arcanorum lib. 2, Sand's voyages lib, 2,fol, 103. 6^c,

If such fury be in vegetals, what shall we think of sensible creatures? how much more violent and apparent shall it be in them 1

• Omne ade6 genus in terris hominumque ferarumque, Et genus aequoreum, pecudes, pictaeque volucres In furias ignemque ruunt ; amor omnibus idem.

1 Neque prius in iis desiderium cessat dum dejectus consoletur ; videre enim est ipsam arborem incurvatam, ultro ramis ab utn'sque vicissim ad osculum exporrectis. Manifesta dant mutui desiderii signa. [^ Lib. i. § vi.] & Multas paJmas con- tingens quae simul crescunt, rursusque ad amantem regrediens, eamque manu attingens, quasi osculum mutuo ministrare videtur, expediti concubitus gratiam fadt. *■ Quam vero ipsa desideret affectu nunorum significat, et ad illam respicit ; amantur, &c. '^ Virg. Georg. 5.

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48 ANATOMY OF MELANCHOLY. [PART.III.SECT.il.

All kind of creatures in the earth.

And fishes of the sea, And painted birds do rage alike •

This love bears equal sway.

1 Hie deus et terras et maria alta domat

Common experience and our sense will inform us, how violently brute beasts are carried away with this passion, horses above the rest,

furor est insignis equarum.2

^ Cupid in Lucian bids Venus his mother be of good cheer^ for he was now familiar with Lions, and oftentimes did get on their backs, hold them by the mane, and ride them about like horses, and they would fawn upon him with their tails. Bulls, Bears, and Boars, are so furious in this kind, they kill one another : but especially Cocks, * Lions, and Harts, which are so fierce that you may hear them fight half a mile off, saith " Turberville, and many times kill each other, or compel them to abandon the rut, that they may remain masters in their places ; and when one hath driven his corrival away, he raiseth his nose up into the air, and looks aloft, as though he gave thanks to nature, which affords him such great delight How Birds are affected in this kind, appears out of Aristotle, he will have them to sing ob futuram venerem, for joy or in hope of their venery which is to come.®

' Aeriae primum volucres te, Diva, tuumque Significant initum, perculsae corda tua vi.

Fishes pine away for love and wax lean, if ^Gomesiu^s authority may be taken, and are rampant too, some of them. Peter Gellius, lib, lo. de hist, animal, tells wonders of a Triton in Epirus : there was a well not far from the shore, where the country wenches fetched water, they, ^Tritons, stupri causd, would set upon them and carry them to the Sea, and there drown them, if they would not yield ; so Love tyrannizeth in dumb creatures. Yet this is

1 Propertius. [ii. 26. 52.] p Virg. Greor. iii. 266. The lust of mares is noted.] 8 Dial, deorum. [12. § 2. J Confide, mater, leonibus ipsis familiaris jam factus sum, et saepe conscendens eorum teiga et apprehendens jubas equorum more insidens eos agito, et illi mihi caudis adblandiuntur. ^ Leones prse amore

furunt. Plin. 1. 8. c. 16. Arist 1. 6. Hist. Animal, [c. 18.] " Cap. zj. of his book of hunting. [* See Hist Animal, iv. 9; ix. 49.] ' Lucretius, p. i2» 13.]

8 De sale lib. i. c. 21. Pisces ob amorem marcescunt, pallescunt, &c. • Hauriendae aquae causa venientes ex insidiis a Tritone comprehensae, &c.

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natural for one beast to dote upon another of the same kind ; but what strange fury is that, when a Beast shall dote upon a man ! Saxo Grammatict^^ lib, 10. Dan, Hist, hath a story of a Bear that loved a woman, kept her in his den a long time, and begot a son of her, out of whose loins proceeded many Northern Kings : this is the original belike of that common tale of Valentine and Orson, ^lian^ Pliny^ Peter Gellius are full of such relations. A Peacock in Leucadia loved a maid, and when she died the Peacock pined. ^A Dolphin loved a boy called Hernias, and when he died^ the fish came on land, and so perished. - The like adds Gellius , lib. 10, cap. 22, out of Apion, ^gypt lib. 15. a Dolphin at Futeoli loved a child, would come often to him, let him get on his back, and carry him about, ^and when by sickness the child was taken away, the' Dolphin died. ' Every book is full (saith Busbequius, the Emperor's Orator with the grand Seignior, not long since, ep. 3. legal. Turc.) and yields such instances, to believe which I wets always afraid, lest I should be thought to give credit to fables, until I saw a Lynx, which I had from Assyria, so affected towards one of my men, that it cannot be denied but that he was in love with him. When my man was present, the beast would use many notable enticements, and pleasant motions, and when he was going, hold him back, and look after him when he was gone, very sad in his absence, but most jocund when he returned : ami when my man went from me, the beast expressed his love with continual sickness, and after he had pined away some few days^ died. Such another story he hath of a Crane of Majorca, that loved a Spaniard, that would walk any way with him, and in his absence seek about for him, make a noise that he might hear her, and knock at his door, ^and when he took his last farewell, famished herself Such pretty pranks can love play with Birds, Fishes, Beasts:

(' Coelestis aetheris, ponti, terrae claves habet Venus, Solaque istoram omnium imperium obtinet :)

and if all be certain that is credibly reported, with the Spirits of the

1 Plin. 1. xo. c. 5. Quumque aborta tempestate periisset Hernias in sicco piscis expiravit. ' Postquam puer morbo abiit, et ipse delphinus periit. ^ Pleni

sunt libri quibus ferae in homines inflammatae fuerunt, in quibus ego quidem semper assensum sustinui, veritus ne fabulosa crederem ; donee vidi lyncem quern habui ab Assyria, sic affectum ergaunum de meis hominibus, &c. ^ Desiderium suum testatus post inediam aliquot dierum interiit ^ Orpheus, Hymno Ven.

[Venus keeps the keys of the air, earth, and sea, and alone retains the command of alL]

III. E

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Air, and Devils of Hell themselves, who are as much enamoured and dote (if I may use that word) as any other creatures whatso- ever. For if those stories be true that are written of Incubi and Succubi^ of Nymphs^ lascivious Fauns^ Satyrs^ and those Heathen gods which were Devils, those lascivious Telchines^ of whom the Platonists tell so many fables ; or those familiar meetings in our days, and company of Witches and Devils, there is some probability for it. I know that Biarmannus^ WieruSy lib, 3. cap, 19, et 24, and some others stoutly deny it, that the Devil hath any carnal copulation with women, that the Devil takes no pleasure in such facts, they be mere phantasies, all such relations of Incubiy Succubi^ lies and tales : but Austin^ lib, 15, <^ civil, Dei^ doth acknowledge it ; ErastuSy de Lamiis^ Jacobus Sprenger and his colleagues, &c. ^Zanchius, cap, 16, lib, 4, de oper, Dei; Dandinus^ in Arist, de Animdy lib, 2, Text, 29, com, 30, Bodine^ lib, 2, cap, 7, and Para- celsusy a great champion of this Tenent amongst the rest, which give sundry peculiar instances, by many testimonies, proofs, and confessions, evince it. Hector Boethius^ in his Scottish History, hath three or four such examples, which Cardan confirms out of him, lib. 16. cap, 43, of such as have had familiar company many years with them, and that in the habit of men and women. Philo- stratus^ in his Fourth Book de vita Apollonii^ hath a memorable instance in this kind, which I may not omit, of one Menippus Lycius a young man 25 years of age, that going betwixt Cenchrece and Corinth, met such a phantasm in the habit of a fair gentle- woman, which, taking him by the hand, carried him home to her house in the suburbs of Corinth, and told him she was a Phoenician by birth, and if he would tarry with her, ^ he should hear her sing and play, and drink such wine as never any drank, and no man should molest him ; but she being fair and lovely would live and die with him, that wets fair and lovely to behold. The young man, a Philosopher, otherwise staid and discreet, able to moderate his passions, though not this of love, tarried with her a while to his great content, and at last married her, to whose wedding, among other guests, came Apollonius, who by some probable conjectures

P On these see Dr. Smith's Diet of Greek and Roman Biography and Mythology, V. Telchines, and Lobeck, Aglaophamus, pp. ii8i-iao2.] > Qui haec in atrae

tnlis aut imaginationis vim referre conati sunt, nihil faciunt ^ Cantantem audies et vinum bibes, quale antea numquam bibisti ; te rivalis turbabit nullus ; pulchra autem pulchro content^ vivam, et moriar. [cap. 25.]

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found her out to be a Serpent, a Lamia^ and that all her furniture was like TantcUu^ gold described by Homer^ no substance, but mere illusions.^ When she saw herself descried, she wept, and desired ApoUonius to be silent, but he would not be moved, and thereupon she, plate, house, and all that was in it, vanished in an instant ; ^many thousands took notice of this fact^ for it was done in the midst of Greece, Sabine, in his Comment on the lo***. of Ovid's Metamorphoses, at the tale of Orpheus, telleth us of a Gentleman of Bavaria, that for many months together bewailed the loss of his dear wife ; at length the Devil in her habit came and comforted him, and told him, because he was so importunate for her, that she would come and live with him again, on that condition he would be new married, never swear and blaspheme as he used formerly to do ; for if he did, she should be gone : ' he vowed it, married, and lived with her, she brought him children, and governed his home, but was still pale and sad, and so continued, till one day falling out with him, he fella swearing; she vanished thereupon, and was never after seen, ^This I have heard, saith Sabine, from persons of good credit, which told me that the Duke of Bavaria did tell it for a certainty to the Duke of Saxony. One more I will relate out of Florilegus, cui annum 1058, an honest Historian of our nation, because he telleth it so confidently, as a thing in those days talked of all over Europe, A young Gentleman of Rome, the same day that he was married, after dinner with the Bride and his friends went a walking into the fields, and towards evening to the Tennis Court to recreate himself; whilst he played, he put his ring upon the finger of Venu^ statua^ which was thereby, made in brass ; after he had sufficiently played, and now made an end of his sport, he came to fetch his ring, but Venus had bowed her finger in, and he could not get it off. Whereupon loath to make his company tarry at present, there he left it, intending to fetch it the next day, or at some more convenient time, went thence to supper, and so to bed. In the night, when he should come to perform those nuptial rites, Venas steps between him and his wife, (unseen or felt of her) and told him that she was his wife, that he had betrothed himself unto her by that ring, which he put upon her

p Horn. Odyssey, xL 582-592. See also Tantaltcce opes, Erasmi AdagiaA • Multi factum hoc cognov^re, quod in media Graecia gestum sit. [Ibidem.] s Rem curans domesticam, ut ante, peperit aliquot liberos. semper tamen tristis et pallida. ^ Haec audivi k multis fide dignis qui asseverabant Ducem Havariae cadem retulisse Duci Sazoniae pro veris. \^ A statue of Venus.]

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52 ANATOMY OF MELANCHOLY. [PART. IIL SECT. IL

finger: she troubled him for some following nights. He, not knowing how to help himself, made his moan to one Palumbusy a learned Magician in those days, who gave him a letter, and bid him at such a time of the night, in such a crossway, at the Town's end, where old Saturn would pass by, with his associates in pro- cession, as commonly he did, deliver that script with his own hands to Saturn himself; the young man, of a bold spirit, accordingly did it ; and when the old fiend had read it, he called Venus to him, who rode before him, and commanded her to deliver his ring, which forthwith she did, and so the gentleman was freed. Many such stories I find in several ^Authors to confirm this which I have said : as that more notable among the rest, oiPhilinium and Machates in ^Phlegon's Tract de rebus mirabilibus, and, though many be against it, yet I for my part will subscribe to Lactaniius^ lib, 14. cap, 15, ^ God sent Angels to the tuition of men ; but whilst they lived amongst us, that mischievous all-commander of the Earth, and hot in lust, enticed them by little and little to this vice, and defiled them ivith the company of women. And Anctxagoras, de resurrect. ^Many of those spiritual bodies overcome by the love of Maids, and lust, failed, of whom those were bom we call Giants, Justin Martyr, Clemens Alexandrinus, Sulpicius Severus, Eusebius, &'c. to this sense make a twofold fall of Angels, one from the beginning of the world, another a little before the deluge, as Moses teacheth us, ** openly professing that these Genii can beget, and have carnal copulation with women. At Japan in the East Indies, at this present (if we may believe the relation of "travellers) there is an Idol called Teuchedy, to whom one of the fairest virgins in the country is monthly brought, and left in a private room, in the Fotoqui, or Church, where she sits alone to be deflowered. At certain times the Teuchedy (which is thought to be the Devil) appears to her, and knoweth her carnally. Every month a fair Virgin is taken in, but what becomes of the old, no man can tell.'' In that goodly temple oi Jupiter Belus in Babylon, there was a fair Chapel, '^saith Herodotus, [i. 181, 182.] an eye-witness of it, in

1 Fabula Damarati et Aristonis in Herodoto lib. 6. Erato, [chs. 67-69.] 2 Interpret. Mersio. ' Deus Angelos misit ad tutelam cultumque generis

humani ; sed illos cum hominibus commorantes, dominator ille terrae ^acissimus paulatim ad vitia pellexit, et mulierum congressibus inquinavit. ^ Quidam ex

illo capti sunt amore virginum, et libidine victi defecerunt, ex quibus gigantes qui vocantur, nati sunt. * Pererius in Gen. lib. 8. c. 6. ver. i. Zanc. &c.

«*' Purchas, Hack, posth. par. i. lib. 4. cap. i. S. 7. "f Tn Qio. [i. i8i, 182.]

8 Deus ipse hoc cubili requiescens.

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MEM. I. SUBS. IL] love's POWER AND EXTENT. 53

which was splendide stratus ledus et apposita mensa aurea, a brave bed, a table of gold, &c. into which no creature came but one only woman, which their God made choice of, as the Chaldcean Priests told him, and that their God lay with her himself, as at Thebes in Egypt was the like done of old. So that you see this is no news, the Devils themselves, or their juggling Priests, have played such pranks in all ages. Many Divines stiffly contradict this ; but I will conclude with ^Lipsius, that since examples^ testimonies^ and confessions^ of those unhappy women are so manifest on the other side^ and many^ even in this our Town of Louvain, that it is likely to be so, ^One thing I will add^ that /suppose that in no agepast^ I know not by what destiny of this unhappy time^ there have never appeared or showed themselves so many lecherous Devils^ Satyrs^ and Genii^ as in this of ours, as appears by the daily narrations^ and judicial sen- tences upon record. Read more of this question in Plutarch, vit, NunuBj Austin, de Civ, Dei, lib. 15, Wierus, lib, 3. de prcestig. Deem, Giraldus Cambrensis, Itinerar, Camb, lib, i. Malleus, malefic, guast ^ypart, 1, Jacobus Reussus, lib, 5. cap. 6.fol, 54, Godelman, lib, 2, cap, 4, Erastus, Valesius, de sacra philo, cap, ^o, John Nider Fornix car, lib, 5. cap, 9, Stroz, Cicogna. lib, 3. cap, 3, Delrio, Lipsius^ Bodine, dcemonol, lib, 2, cap, 7, Pererius in Gen, lib, 8. in 6. cap^ ver, 2, King James, ^c.

SuBSECT. 2. — Ifow Love tyrannizeth over men. Love, or Heroical Melancholy, his definition, part aff^ected.

You have heard how this tyrant Love rageth with brute beasts and spirits; now let us consider what passions it causeth amongst men.

^Improbe amor, quid non mortcUia pectora cogis f How it tickles the hearts of mortal men,

Horresco referens,*

I am almost afraid to relate, amazed,^ and ashamed, it hath

1 Physiologiae Stoicorum 1. 1, cap. 20. Si spiritus unde semen iis, &c. at exempla turbant nos ; mulierum quotidianae confessiones demistione omnes asserunt, et sunt in bac urbe Lovanio exempla. ^ Unum dixero, non opinari me ullo retro aevo

tantam copiam Satyromm, et salaciimi istorum Genionim se ostendisse. quantum none quotidianae narrationes, et judiciales sententiae proferunt. * Virg. [Mn,

iv. 412.] [* Virg. Mn. H 204.] * " For it is a shame to speak of those things whidi are done of them in secret," Eph. V. 12.

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54 ANATOMY OF MELANCHOLY. [PARTIILSECT.il.

wrought such stupend and prodigious effects, such foul offences. Love indeed (I may not deny) first united provinces, built Cities, and by a perpetual generation makes and preserves mankind, pro- pagates the Church ; but if it rage, it is no more Love, but burn- ing Lust, a Disease, Phrensy, Madness, Hell. ^jEsf orcus ille^ vis est immedicabilis^ est rabies insana ; 'tis no virtuous habit this, but a vehement perturbation of the mind, a monster of nature, wit, and art, as Alexis in ^Aihenceus sets it out, virilitlr audax, muliebriter timidum^ furore proeceps^ Idbore infractum, mel felleum^ blanda per- cussio^ S^c, It subverts kingdoms, overthrows cities, towns, fami- lies ; mars, corrupts, and makes a massacre of men ; thunder and lightning, wars, fires, plagues, have not done that mischief to man- kind, as this burning lust, this brutish passion. Let Sodom and Gomorrah^ Troy, (which Dares FhrygiuSj and Dictys Cretensis will

make good) and I know not how many cities bear record.

nam fiiit ante Helenam^ &c. all succeeding ages will subscribe : Joan of Naples in lialy^ Fredkgunde and Brunhalt in France^ all histories are full of these Basilisks. Besides those daily mono- machies, murders, effusion of blood, rapes, riot, and immoderate expense, to satisfy their lust, beggary, shame, loss, torture, punish- ment, disgrace, loathsome diseases that proceed from thence, worse than calentures and pestilent fevers, those often Gouts, Pox, Arthritis^ palsies, cramps. Sciatica^ convulsions, aches, com- bustions, &c. which torment the body, that feral melancholy which crucifies the Soul in this life, and everlasting torments in the world to come.

Notwithstanding they know these and many such miseries, threats, tortures, will surely come upon them; rewards, exhorta- tions, I contra /* yet either out of their own weakness, a depraved nature, or love's tyranny, which so furiously rageth, they suffer themselves to be led like an ox to the slaughter; [Prov. vii. 22.] {facilis descensus Avemiy they go down headlong to their own perdition, they will commit folly with beasts, men leaving the natural use of women, as ^Faul saith, burned in lust one towards another, and man with man wrought ftlthiness,

1 Plutarch, amator. [§ xiii.] a Lib. 13. [cap. 2.] p Hor. Sat. i. 3. 107.

Helen was ^ot the first petticoat that caused a war.] f^ Called Joan a few pages later. See her life in Thos. FuUei^s Profane State, chaiJ. u.] [» As to Fr^d^gonde and Bnmehilde, see Martin's Hist of France, vol. ii.] [« = on the other

hand.] [^ Viig. ^n. vi. 126.] ^ Rom. i. 27.

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Semiramis equo^ Pasiphae tauro^ Aristo Ephesius^z^/j^^? se commis- cuit, Fulvius equcBj cUii canibus, capris^ dfc, unde monstra nascuntur aiiquandd, Centauri^ Silvqni^ et ad terrorem hominum prodigiosa spectra. Nee cum bruits [solis] sed ipsis hominibus rem habent^ qubd peccatum Sodomise vulgh dicttur; et frequens olim vitiumapud Orientales illosfuit^ Grsecos nimirum^ Italos, Afros, Asianos : ^ Her- cules Hylam hcUmit, Polycletum, Dionem, Pirithoum, Abderum et Phryga; alii et Euristium ab Hercule amatum tradunt. Socrates pulchrorum Adolescentum causa frequens Gymnasium adibat^ flagitiosoque spectaculo pascebai ocuiosj qubd et Philebus ei Phsedon Rivalesy Channides et ^reliqui Platonis Dialogi satis superque testatum faciunt : qubd verb Alcibiades de eodem Socrate loquatur^ lubens conticesco^ sed et abhorreo ; tantum incitamentum prcebet libidini. At hunc perstrinxit Theodoretus, lib. de curat, grtec, affect, cap, ultimo, Quin et ipse Plato suum demiratut Agathonem, Xenophon Cliniam, Virgilius Alexin, Anacreon Ba- thyllum. Quodautem de Nerone, Claudio, cceterorumqtu portent osa libidine^ memorice prodiium, mallem d Petronio, Suetonio, cceterisque petatiSj quandb omnem fidem excedatj quhm d me expectetis ; sed Vetera querimur,^ ^Apud Asianos, Turcas, Italos, nunqudm frequentius qudm Jwchodierno die vitium ; Diana Romanorum Sodamia : officina harum cUicubi apud Turcas,

qui saxis semina mandant'^

arenas arantes ; et frequentes querelce^ etiam inter ipsos conjuges hcu de re, quae virorum concubitum illicitum calceo in oppositam partem verso magistratui indicant ; nullum apud Italos familiare magis peccatum, qui et post ®Lucianum et "'Tatium, scriptis volu- minibus defendunt. Jonannes de la Casa, Beventinus Episccpus, divinum opus vocat, suave sceluSy adeoque Jactat se non alid usum Venere, Nihil usitcUius apud monachos, Cardinales, sacriJiculoSf etiam ^ furor hie ad mortem^ ad insaniam, '^Angelus Politianus, ob pueri amorem^ violenicts sibi manus injecit, Et horrendum sank dictu, quantum apud nos patrum memorid scelus detestandum hoc savieriti Quum enim Anno 1538. prudentissimus Rex Henricus Octavus cucullatorum coenobia, & sacrificorum collegia, votario-

1 Lilius Giraldus, vita ejus. > Pueros amare solis Philosophis relinquendum

vult LucianusdiaL Aniorum. [§51.] P Seneca, Here. Fur. 19.] * Busbequius. [• Ovid, Heroides, v. 115, memoriter. Or perhaps from Lucian, Amores, § ao.] 0 Ludanus, Charidemo. ^ 7-9.J ^ Achilles, Tatius, lib. 2. [38.] ^ Non est 5? Mart (iii. 76. 3.] • Jovius, Muse.

base menttda demens ?

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56 ANATOMY OF MELANCHOLY. [PART. IIL SECT. !!•

rum, per venerabiles legum Doctores Thomam Leum, Richardum Laytonum visitari fecerat, &c. tanto numero reperti sunt apud eos scortatores, cinaedi, ganeones, paedicones, puerarii, paederastae, Sodomitae, {^BcUei verbis utor) Ganymedes, &c. ut in unoquoque eorum novam credideris Gomorrham. Sed vide si lubet eorundem Catalogum apudeundem Baleum ; Puellae (inquit) in lectis dormire non poterant ob fratres necromanticos. Hcec si apud votarioSj monachoSy sanctos scilicet homundones^ quid in foro^ quid in auidj factum suspiceris^ quid apud nohiles^ quid inter fomices^ quam non foediiatem^ quam non spurcitiem ! Sileo interim turpes tllas^ et ne nominandas quidem monachorum ^ mastrupationes, masturbatores. ^Rodericus a Castro vocat^ turn et eos qui se invicem ad Venereni exci- tandamflagris ccedunt, SpintricLSy Succubas^ Ambubeias^ et lascivienU lumbo Tribadas illas muliercuias, quce se invicem fricant^ et pmter Eunuchos etiam ad Venerem explendam^ artifidosa ilia veretra habent, Immo quod magis mirerCy fosmina fcsminam Constantino- poli non ita pridem deperiit^ ausa rem plank incredibilemy mutato pultu mentita virum de nuptiis sermonem init, et brevi nupta est : sed auctorem ipsum consule, Busbequium. Omitto^ Salinarios ilios ^gyptiacos, qui cum formosarum cadaveribus concumbunt ; et eorum vesanam libidinem^ qui etiam idola et imagines depereunt Nota est fabula Pygmalionis apud "Ovidium; Mundi et Paulini fl!/2/^Hegesippum, Belli Jud. lib. 2. cap. 4.® Pontius, C. Caesaris lega- tuss referente Plinio, lib. 35. cap. 3. quem suspicor eum esse qui Christum crucijixitypicturis Atalantae et Helenas adeb libidine incen- susy ut tollere eas vellet, si natura tectorii permisissety alius statuam Bonce Fortunae deperiit, (-^lianus lib. 9. cap. 37.) alius Bonce Dece^ et ne qua pars probro vacety 'raptus ac stupra i^quod ait ille) et ne ®os quidem libidini exceptum. Heliogabalus per omnia cava cor- poris libidinem recepity Lamprid. vita ejus [cap. 5.]. ®Hostius quidam specula fecity et ita disposuit, ut quum virum ipse pateretur^ aversus omnes admissarii motus in speculo viderety etc deinde falsa magnitudine ipsius membri tanquam verd gauderety simul virum et

1 Praefat. lectori lib. de vitis pontif. 2 Mercurialis, cap. de Priapismo. Coelius [Rhodiginus,] lib. xi. Antiq. Lect. cap. 15. Galenus 6. de locis aff. s De morb. raulier. lib. i. cap. 15. * Herodotus i. 2. [89.] Uxores insignium virorum non statim vit& functas tradunt condendas, ac ne eas quidem foeminas quae formosse sunt, sed quatriduo ante defunctas, ne cum iis salinaril concumbant, &c. * Metam. lOw [243-397.] [• See also Josephus, Antiq. Lib. xviii. cap. 3. J f Seneca, de ira, L 11. c. 8. 8 Nullus est meatus ad quem non pateat aditus

impudicitiae. Clem. Alex, paedag. lib. 3. c 3. • Seneca i. nat. quaest. [16. 2,]

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f<eminam passus^ quod dictu fcsdum d abotninandum, Ut verum plane sit, qttod apud ^ Plutarchum Gryllus Ulyssi objecit " Ad hunc usque diem apud nos neque mas marem, neque foemina foem'i- nam amavit, qualia multa apud vos memorabiles et prseclari viri fecerunt : ut viles missos faciam, Hercules imberbem sectans socium, amicos deseruit, &c. Vestrse libidines intra suos naturae fines coerceri non possunt, quin instar fluvii exundantis atrocem foeditatem, tumultum, confusionemque naturae gignant in re Vene- rea. Nam et capras, porcas, equas inierunt viri, et foeminae insano bestiarum amore exarserunt, unde Minotauri, Centauri, Silvani, Sphinges, &c." Sed ne confutando doceam, aut eaforas efferam, qua non omnes scire convenit (Jioec enim doctis solummodo, quod causa non absimili * Rodericus, scripta velirn) ne levissimis ingeniis et depra- vatis mentibus foedissimi sceleris notiiiam, c^c, nolo quem diutius hisce sordibus inquinare.

I come at last to that Heroical Love, which is proper to men and women, is a frequent cause of melancholy, and deserves much rather to be called burning lust, than by such an honorable title. There is an honest love, I confess, which is natural, laqueus occultus captivans corda hominum, ut d mulieribus non possint separari, a secret snare to captivate the hearts of men, as ^ Christopher Fon^ seca proves, a strong allurement, of a most attractive, occult, ada- mantine property, and powerful virtue, and no man living can avoid it ^Et qui vim non sensit ainoris, aut lapis est, aut bellua. He is not a man, but a block, a very stone, aut * Nunien, aut Nebuchadnezzar^ he hath a gourd for his head, a pepon^ for his heart, that hath not felt the power of it, and a rare creature to be found, one in an age,

Qui nunquam visae flagravit amore puellas ; *

for semel insanivimus omnes^ dote we either young or old, as *®he said, and none are excepted but Minerva and the Muses : so Cupid in ^^Lucian complains to his Mother Venus, that, amongst all the

1 Tom. P. Gryllo. [Bruta an. ratione uti, § 7.] 2 De morbis mulierum, 1. i,

c. 15. * Ampbitheat. amor. c. 4. interpret Curtio. < ^neas Sylvius. [Prefa- tory Dedication to Kaspar Schlick of the Euryalus and Lucretia.] Juvenal [iv. 114. And he who has not felt the power of love is either a stone or a beast] > Tertul. prover lib, 4. adversus Marcionem, cap. 40. [* Either a god, or Nebuchadnezzar.] 7 = pumpkin.] p Juv. iy. 114. Whom no maiden's beauty ever affected.]

'f Baptista Mantuanus, EcL i.] i<> Chaucer. u Dial, deorum Lucianus.

19 .§2.] Amore non ardent Musae.

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58 ANATOMY OF MELANCHOLY. [PART. III. SECT. IL

rest, his arrows could not pierce them. But this nuptial love is a common passion, and honest, for men to love in the way of raar- fiage ; ui materia appetit formam, sic tnulier virum} You know marriage is honourable, a blessed calling, appointed by God him- self in Paradise, it breeds true peace, tranquillity, content and happiness, qua nulla est aut fuit unquam sanctior conjunction ^as DaphncRus in ^Plutarch could well prove, et quce generi humano immortalitateni parat^ when they live without jarring, scolding, lovingly as they should do.

• Felices ter et amplius

Quos irrupta tenet copula, nee malis Divulsus querimoniis Suprema citius solvet amore die.

Thrice happy they, and more than that.

Whom bond of love so firmly ties, That without brawls till death them part,

'Tis undissolved and never dies.

As Seneca lived with his Paulina^ Abraham and Sctrah, Orpheus and EurydicCy Arria and Poetus^ Artemisia and Mausolus^ Rubenius Celery that would needs have it engraven on his tomb, he had led his life with Ennea, his dear wife forty three years eight months, and never fell out. There is no pleasure in this world comparable

to it, 'tis summum mortalitcttis bonum ^ hominum divi^mque

voluptasy Alma Venus latet enim in muliere cUiquid majus

potentiusque omnibus aliis humanis voluptatibus, as*^ one holds, there's something in a woman beyond all human delight; a magnetick virtue, a charming quality, an occult and powerful motive. The husband rules her as head, but she again commands his heart, he is her servant, she his only joy and content: no happiness is like unto it, no love so great as this of man and wife, no such comfort, as * plc^ens uxor^ a sweet wife ;

0 Omnis amor magnus, sed aperto in conjuge major ; when they love at last as fresh as they did at first,

i^Caraque caro consenescit conjugi,

as Homer brings Paris kissing Helena^ after they had been married

[^ As matter seeks form, so woman man.] p Than which no holier union

exists, or ever did.] ' In amator. dialog. [§ iv.] [* And which immortalises the human race. Ibid. § v.] * Hor. [Odes. i. 13. 17-ao.] * Lucretius. [1. 1, 2.] 7 Fonseca. * Hor. [Odes. iL 14. 21,22.] • Propert iv. 3. 49. w Simonides, graec.

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MEM. I. SUBS. II.] love's POWER AND EXTENT. 59

ten years, protesting withal that he loved her as dear as he did the first hour that he was betrothed.^ And in their old age when they make much of one another, saying as he did to his wife in the Poet,

• Uxor vivamus quod viximus, et moriamur, Servantes nomen sumpsimus in thalamo : Nee ferat ulla dies ut commutemur in aevo, Quin tibi sim juvenis, tuque puella mibi.

Dear wife, let's live in love and die together.

As hitherto we have in all good will : Let no day change or alter our a£fections.

But let's be young to one another still.

Such should conjugal love be, still the same, and as they are one flesh, so should they be of one mind, as in an Aristocratical govern* ment, one consent, ^Geryon-likef coalescerein unutn^ have one heart in two bodies, will and nill the same. A good wife, according to Plutarch^*' should be as a looking-glass, to represent her husband's face and passion. If he be pleasant, she should be merry ; if he laugh, she should smile ; if he look sad, she should participate of his sorrow, and bear a part with him, and so they should continue in mutual love one towards another.

^AX. me ab amore tuo diducet nulla senectus, Sive ego Tithonus, sive ego Nestor ero.

No age shall part my love from thee, sweet wife. Though I live Nestor or Tithonus' life.

And she again to him, as the ^ Bride saluted the Bridegroom of old in Rome^ Ubi tu Caius^ ego semper Caia, be thou still Caius, I'll be Caia,

'Tig an happy state this indeed, when the fountain is blessed (saith Solomon^ Prov. 5. 10.) and he rejoiceth with the 7vife of his youth, and she is to him as the loving Hind, and pleasant Roe, and he delights in her continually, [19.] But this love of ours is immoderate, inordinate, and not to be comprehended in any bounds. It will not contain itself within the union of marriage, or apply to one object, but is a wandering, extravagant, a domineering, a boundless, an irrefragable, a destructive passion : sometimes this burning lust rageth after marriage, and then it is properly called Jealousy;

[1 Diad, iii. 442-446.] ^ Ausonius. [Epigrammata, xix. 1-4, memoriter, for

Ausonius has "viximus, et teneamiis Nomina quae primo" sqJX ' Geryon amicitiae symbolum. f* Conjugal Precepts, § xiv.] » Propert. 1 2, [25. 9, 10. 1 • Plutarch, c. 30. Rom. Hist

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60 ANATOMY OF MELANCHOLY. [PART. IIL SECT. H.

sometimes before, and then it is called Heroical Melancholy ; it extends sometimes to corrivals, &c. begets rapes, incests, murders : Marcus Antonius compressit Fausiinam sororem^ CaraccUla JtUiafn navercam^ Nero matrem, Caligula sorores^ Cinyras Myrrham filiatn^ df'c} But it is confined within no terms of blood, years, sex, or whatsoever else. Some furiously rage before they come to discre- tion or age.* QuartUla in Petronius never remembered she was a maid : and the wife of Bath in Chaucer cracks.

Since I was twelve years old, believe. Husbands at Kirk-door had I Jive,*

^Aretin^s Lucretia sold her Maiden-head a thousand times before she was twenty-four years old, plus millies vendideram virginitatem^ crc» neque te celabo^ turn deerant qui ut integram ambirent. Rahaif that harlot began to be a professed quean at ten years of age, and was but fifteen when she hid the spies, as ^Hugh Broughton proves, to whom Serrarius the Jesuit^ quasi. 6. in cap, 2. Josue^ subscribes. Generally women begin pubescere as they call it, or catulirey as Julias Pollux cites, /i^. 2. cap, 3. onomast. out of Aristophanes^ at fourteen years old, then they do offer themselves, and some plainly rage. ''Leo Afer saith, that in Africa a man shall scarce find a Maid at fourteen years of age, they are so forward, and many amongst us after they come into the teens, do not live without husbands, but linger. What pranks in this kind the middle age have played, is not to be recorded.

Si mihi sint oentmn linguae, sint oraque ceDtum,^

no tongue can sufficiently declare, every story is full of men and women's unsatiable lust, Neros^ Heliogabali^ Bonosi, &*c. ^Gedius Aufilenum, et Quintius Aufilenam depereunty ^c. They neigh after other men's wives (as Jeremiah, cap, 5. 8, complaineth) like fed horses, or range like Town Bulls, raptores virginum et viduarum, as many of our great ones do. Solomot^s wisdom was extinguished in this fire of lust, Sampson^s strength enervated, piety in Lofs daughters quite forgot, gravity of Priesthood in EWs sons, reverend

p Ovid, M. X. 298 sq."] 2 Junonem habeam iratam si unquam meminerim me virginem fuisse. Infans enim paribus inquinata sum et subinde majoribus me applicui, donee ad aetatem perveni ; ut Milo vitulum, &c. [Petron. c. 25. memoriter.] Pj Cant. Tales, Prol. 4-6. memoriter.] * Pomoboscodidasc. dial lat. interp.

Casp. Barthio ex Ital. ^ Angelico scriptur. concentu. • Epictetus, c. 4a. mulieres statim ab anno 14. movere incipiunt, &c. attrectari se sinunt et exponunt. Levinus Lemnius. ' Lib. 3. foL 126. P Virg. G. ii. 43.] • Catullus, [c. i. a.]

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MEM. I. SUBS. II.] love's POWER AND EXTENT. 6l

old age in the Elders that would violate Susanna^ filial duty in Absalom to his stepmothers, brotherly love in Amnon towards his sister. Human, divine laws, precepts, exhortations, fear of God and men, fair, foul means, fame, fortunes, shame, disgrace, honour, cannot oppose, stave off, or withstand the fury of it, omnia vincit amor^ &*c. No cord, nor cable, can so forcibly draw, or hold so fast, as Love can do with a twin'd thread. The scorching beams under the Equinoctial^ or extremity of cold within the circle Arctick^ where the very Seas are frozen, cold or torrid zone cannot avoid, or expel this heat, fury and rage of mortal men.

Quo fugis ? ah demens ! nulla est fuga, tu licet usque Ad Tanaim fugias, usque sequetur amor.'

[Why vainly seek to flee ? Love will pursue you Even as far as Scythian Tanais.]

Of women's unnatural, ® unsatiable lust, what Country, what Village doth not complain? Mother and daughter sometimes dote on the same man, father and son, master and servant on one woman.

^*Sed amor, sed ine&enata libido,

Quid castum in terris intentatumque reliquit ?

What breach of vows and oaths, fury, dotage, madness, might I reckon up ! Yet this is more tolerable in youth, and such as are still in their hot blood ; but for an old fool to dote, to see an old lecher, what more odious, what can be more absurd? and yet what so common ? Who so furious ?

' Amare ea aetate si occeperint, multo insaniunt acrius.

Some dote then more than ever they did in their youth. How many decrepit, hoary, harsh, writhen, bursten-bellied, crooked, toothless, bald, blear-eyed, impotent, rotten, old men shall you see flickering still in every place ! One gets him a young wife, another a courtisan, and when he can scarce lift his leg over a sill, and hath one foot already in Charoris boat, when he hath the trembling in his joints, the gout in his feet, a perpetual rheum in his head, a continuate cough, • his sight fails him, thick of hearing, his breath stinks, all his moisture is dried up and gone, may not

p Virg. EcL X. 69. Love is a universal conqueror.] P Propert iii. 28. 1,2.] 3 De muiienim ineidiausta libidine luxuque insatiabili omnes aeque regiones con- quer! posse existimo. Steph. * Euripides. ^ Plautus. [Mercator, A. ii. Sc. i. 38-41, memoriter.] ^ Oculi caligant, aures graviter audiunt, capilli fluunt, cutL*^ aresdt, flatus olet, tussis, &c. Cyprian.

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62 ANATOMY OF MELANCHOLY, [PART. IIL SECT. IL

spit from him, a very child again, that cannot dress himself, or cut his own meat, yet he will be dreaming of, and honing after wenches, what can be more unseemly? Worse it is in women than in men, when she is atate dediviSy diu vidua^ mater olitn^ parum decort matrimonium sequi videtur, an old widow, a mother so long since Q in Pliny's opinion) she doth very unseemly seek to marry, yet whilst she is ^ so old a crone, a beldam, she can neither see, nor hear, go nor stand, a mere ' carcass, a witch, and scarce feel ; she catterwauls, and must have a stallion, a champion, she must and will marry again, and betroth herself to some young man, *that hates to look on her but for her goods, abhors the sight of her, to the prejudice of her good name, her own undoing, grief of friends, and ruin of her children.

But to enlarge or illustrate this power and effects of love is to set a candle in the Sun. " It rageth with all sorts and conditions of men, yet is most evident among such as are young and lusty, in the flower of their years, nobly descended, high fed, such as live idly, and at ease ; and for that cause (which our Divines call burning lust) this ^ferinus insanus amor^ this mad and beastly passion, as I have said, is named by our Physicians Heroical Love, and a more honourable title put upon it, amor nobiliSj as "^ Savanarola styles it, because Noble men and women make a common practice of it, and are so ordinarily affected with it. Avicenna, lib, 3. Fen, i. tract, 4. cap, 23, calleth this passion Ilishi, and defines it ^to be a disease or melancholy vexation^ or anguish of mind^ in which a man continually meditates of the beauty^ gesture^ manners of his Mistress^ and troubles himself about it: desiring (as Savanarola adds) with all intentions and eagerness of mind to compass or enjoy her^ ® cts commonly Hunters trouble them-

^ Lib. 8. Epist [18.] Ruiinus. 3 Hiatque tiirpis inter aridas nates podex.

[Hor. Epod. viii. 5, 6.] ^ Cadaverosa adeo ut ab inferis reversa videri possit, vult adhuc catullire. ^ Nam et matrimoniis est despectum senium, ^neas

Sylvius. ^ Quid toto terrarum orbe communius? quae civitas, quod oppidum,

quae familia vacat amatorum exemplis ? ^neas Sylvius. Quis trigesimum annum natus nullum amoris causa peregit insigne facinus? ego de me fado conjectuiam, quem amor in mille pericula misit. [Notes 4, 5, and all of 5, are from the Prologue to Euryalus and Lucretia.] • Forestus, Plato. ^ Pract. major. Tract. 6.

cap. I. Rub. II. de aegrit. cap. quod his multum contingat. ^ Haec aegritudo

est solicitudo melancholica in qua homo applicat sibi continuam cogitationem super pulchritudine ipsius quam amat, gestuum, morum. ^ Animi forte accidens quo quis rem habere nimia aviditate concupiscit, ut ludos venatores, aunun et opes avari.

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MEM. I. SUBS. II.] love's POWER AND EXTENT. 63

selves about their sports^ the covetous about their gold andgoodsy so is he tormented still about his Mistress. Amoldus Villanovanus^ in his book of Herocial Love, defines it ^ a continual cogitation of that which he desires^ with a confidence or hope of compassing it : which definition his Commentator cavils at For continual cogitation is not the genusy but a symptom of Love ; we continually think of that which we hate and abhor as well as that which we love ; and many things we covet and desire without all hope of attaining. Carolus d Lorme, in his Questions, makes a doubt, an amor sit morbus^ whether this heroical love be a disease : Julius Pollux Onomast lib. 6. cap. 44. determines it. They that are in love are likewise ^ sick ; lascivus, salaxy lasciviens^ et qui in venerem furii vere est cegrotus. Amoldus will have it improperly so called, and a malady rather of the body than mind. Tully in his Tusculans [^v. 35. 75.] defines it a furious disease of the mind, Flato madness itself,' Fidnusy his Commentator^ cap. 12, a species of madness, for many have run mad for wofnen^ i Esdr. 4. 26. but ^Rhasis a melancholy passion^ and most Physicians make it a species or kind of melancholy (as will appear by the Symptoms) and treat of it apart : whom I mean to imitate, and to discuss it in all his kinds, to examine his several causes, to shew his symptoms, indications, prognosticks, effects, that so it may be with more facility cured.

The part affected in the mean time, as ^Amoldus supposeth, is the former part of the head for want of moisture^ which his Com- mentator rejects. Langius^ med. epist. lib. i. cap. 24. will have this passion sited in the liver, and to keep residence in the heart, " to proceed first from the eyeSy so carried by our spirits, and kindled with imagination in the liver and heart ; cogit amare jecur^ as the saying is."' Medium ferit per hepar^ as Cupid in Anacreon. For some such cause belike ^ Ifomer feigns Tityu^ liver (who was enamoured on Latona) to be still gnawed by two Vultures day and night in

1 Assidua cogitatio super rem desideiatam, com confidentia obtinendi, ut spe apprehensum delectabile, &c. ^ Morbus corporis potius quam animi.

[3 phaednis, p. 265 A.] * Amor est passio melancholica. ^ Ob calefactionem spirituum pars anterior capitis laborat ob consumptionem humiditatis. * Afifectus animi concupiscibilis h desiderio rei amatae per oculos in mente concepto, spiritus in corde et jecore incendens. I ' The liver will compel one to love. The ancients thought the liver the seat of love. See the Classics passim. So did also our Elizabethans. See e.g. Shakespeare's Love*s Labout^s Lost, A. iv. Sc iii. 74, 75. 1 [* He will strike through the liver. Andr. xxxiii. 27, 28.] » Odyss. [xi. 576-579. J et Metamor. 4. Ovid. [456.]

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Hell, ^for that young metCs bowels thus enamoured^ are so continually tormented by love, Gordonius, cap, 2. pari, 2, ^wt'll have the testicles an immediate subject or cause, the liver an Antecedent. Fracastorius agrees in this with Gordonius, inde primitus imagi- naiio venerea, erectio, &c. titillatissimam partem vocat, ita ut nisi extruso semine gestiens voluptas non cessai, nee c^sidua veneris recordation addit Guc^tivinius, Comment, 4. Sect, prob, 27. Arist But * properly it is a passion of the brain, as all other melancholy, by reason of corrupt imagination, and so doth Jason Pratensis, c, li). de morb, cerebri (ytho writes copiously of this Erotical love), place and reckon it amongst the aifections of the brain. ^ Me^ lancthon, de animd, confutes those that make the liver a part affected, and Guianerius, Tract, 15. cap, 13. 6- 17, though many put all the affections in the heart, refers it to the brain. Ficinus^ cap, 7. in Convivium Platonis, will have tlie blood to be the part affected, Jo, Frietagius, cap, 14. noct, med, supposeth all four affected, heart, liver, brain, blood ; but the major part concur upon the brain, ' 'tis imaginatio Icesa ; and both imagination and reason are misaffected ; because of his corrupt judgement, and continual meditation of that which he desires, he may truly be said to be melancholy. If it be violent, or his disease inveterate, as I have determined in the precedent partitions, both imagination and reason are mis-affected, first one, then the other.

MEMB. II.

SuBSECT. I. — Causes of HeroiccU Love, Temperature, ftiU Diet^ Idleness, Place, Climate, &*c.

Of all causes the remotest are stars. ^Ficinus, cap, 19, saith they are most prone to this burning lust, that have Venus in Leo in

1 Quod talem carnificinam in adolescentum visceribus amor facial inexplebilis. s Testiculi quoad causam conjunctam, hepar antecedentem, possunt esse sub- jectum. * Propria passio cerebri est ob corruptam imagiuationem. ^ Cap.

de affectibus. ^ Est corruptio ima^nativae et aestimativse facultatis, ob formam fortiter afiixani, corruptumque judicium, ut semper de eo cogitet, ideoque recte mdancholicus appellatur. Concupiscentia vehemens ex comipto judicio aestimativae virtutis. ' Comment, in convivium Platonis. Irretiuntur cito quibus nascentibus Venus fuerit in Leone, vel Luna venerem vehementer aspexerit, et qui eadem com- plexibne sunt praediti.

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MEM. II. SUBS. I. CAUSES OF LOVE-MELANCHOLY. 65

their Horoscope^ when the Moon and Venus be mutually aspected, or such as be of Venus^ complexion. ^Plutarch interprets Astro- logically that tale of Mars and Venus^ in whose genitures c5 afid 9 are in conjunction^ they are commonly lascivious, and if women, queans ; as the good wife of Bath confessed in Chaucer ;

I followed aye mine inclination ^ By virtne of my constellation^^

But 6f all those Astrological Aphorisms which I have ever read, that of Cardan is most memorable, for which, howsoever he be bitterly censured by ^Marinus Marcennus^ a malapert Friar, and some others (which *he himself suspected) yet raethinks it is free, downright, plain and ingenuous. In his ''eighth Geniiure or example, he hath these words of himself. c5 ? & g in g dignitatibus assiduam mihi Venereorum cogitationem prcestabunt^ ita ut nunquam quiescam. Et paulo post, Cogitatio Venereorum me torquet perpetuh^ et quam facto implere non licuit, aut fecisse potentem puduit^ cogitatione assidud mentitus sum voluptatem, Et ahbi, ob il 6f* ^ dominium et radiorum mixtionem^ profundum fuit ingenium, sed lascivum, egoque turpi libidini deditus et obsccenus. So far Cardan of himself, quod de se fatetur ideo ^ut uHlitcUem adferat studiosis hujusce disciplines^ and for this he is traduced by Marcennus, when as in effect he saith no more than what Gregory Nazianzen of old to Chilo his scholar, offerebant se mihi visendcR mulieres, quarum prcecellenti elegantid et decore spectabili tentabatur mece integriias pudicitice, Et quidem flagitium vitavi fomicationis, at munditice virgincUis florem arcand cordis cogitaiione foedavu Sed ad rem, Aptiores ad masculinam venerem sunt, quorum genesi Venus est in signo masculino, et in Satumi finibus aut oppositione, &c. Ptoloi^aeus in quadripart. plura de his et specialia habet Aphorismata, longo procul dubio usu confir- mata, et ab experientia multa perfecta, inquit commentator ejus Cardanus. Tito, Campanellay Astrologies lib. 4. cap, 8. articulis 4. et 5, insaniam amatoriam remonstrantia, multa prae caeteris accumulat aphorismata, quae qui volet, consulat. Chiromantici ex cingulo Veneris plerumque conjecturam faciunt, et monte

1 Plerumque amatores sunt, et si foeminae, meretrices, 1. de audiend[is poetis, § iv.] p C. T. 6197, 6198.] 8 Comment, in Genes, cap. 3. ^ Et si in hoc parum k praeclara infamia stultitiaque abero, vincit tamen amor veritatis. ^ Edit. BasiL 1553. Cum Commentar. in Ptolomaei quadripartitum. « Fol. 445. Basil.

Edit.

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66 ANATOMY OF MELANCHOLY. [PART. IIL SECT. IL

Veneris, de quorum decretis, Taisnerum, Johan. de Indagine, Goclenium, cseterosque si lubet, inspicias. Physicians divine wholly from the temperature and complexion ; phlegmatick persons are seldom taken, according to Ficinus^ Comment cap, 9, naturally melancholy less than they, but once taken they are never freed ; though many are of opinion flatuous or hypochondriacal melan- choly are most subject of all others to this infirmity. Valescus assigns their strong imagination for a cause, Bodine abundance of wind, Gordonius of seed, and spirits, or atomi in the seed, which cause their violent and furious passions. Sanguine thence are soon caught, young folks most apt to love, and by their good wills, saith Luciariy would hcrve a bout with every one they see: the coitus evil ' is common to all complexions. Theomnestus a young and lusty gallant acknowledgeth (in the said Author) all this to be verified in him, lam so amorously given, ^you may sooner number the Sea sands, and Snow falling from the skies^ than my several loves, Cupid hath shot all his arrows at me, I am deluded with various desires, one love succeeds another, and that so soon, that before one is ended, I begin with a second; she that is last is still fairest, and she that is present pleaseth me most: as an Hydra's head my loves increase, no lolaus can help me. Mine eyes are so tfioist a refuge and sanctuary of love, that they draw all beauties to them, and are never satisfied, I am in a doubt whcU fury ^^^ Venus this should be, Alas, how have I offended her so to vex me, what Hippolytus am II What Telchin is my Genius f Or is it a natural imperfection, an hereditary passion ? Another in ^Anacreon con- fesseth that he had twenty sweet-hearts in Athens at once, fifteen at Corinth, as many at Thebes, at Lesbos, and at Rhodes, twice as many in Ionia, thrice in Caria, twenty thousand in all : or in a word, et ^vXXa -Kavra, &c. ^

Folia arborum omnium si N6sti referre cuncta, Aut computare arenas In aequore universas, Solum meorum amorum Te fecero logistam ?

1 Dial, amorum. [§ 2.] p Cf. Shak. Henry VIII. i. ill. , where colt's tooth is used in this sense. Should the crux in Chaucer's Cant. Tales, Prol. 470, be Colt-toothed ?] 8 Citius maris fluctus et nives coelo delabentes numer4ris quam amores meos ; alii amores aliis succedunt, ac priusquam desinant priores, incipiunt sequentes. Adeo humidis oculis meus inhabitat Asylus omnem formam ad se rapiens, ut null& satie- tate cxpleatur. Quaenam haec ira Veneris, &c. [Dial, amorum. § 2.] ^ Num.xxdi.

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MEM. 11. SUBS. I.] CAUSES OF LOVE-MELANCHOLY. 6/

Canst count the leaves in May, Or sands i' th' ocean sea? Then count my loves I pray.

His eyes are like a balance, apt to propend each way, and to be weighed down with every wench's looks ; his heart a weathercock, his affection tinder, or naptha itself, which every fair object, sweet smile, or mistress' favour sets on fire. Guianerius^ tract, 15. cap. 14, refers all this ^to the hot temperature of the testicles ; Ferandus^ a Frenchman, in his Erotique Mel (which "book came first to my hands after the Third Edition) to certain atomi in the seed, stuh as are very spermatick and full of seed, I find the same in Aristot, sect, 4. prob, 17. si nan secematur semen, cessare tentigines non possunt, as Guastavinius, his Commentator, translates it, for which cause these young men that be strong set, of able bodies, are so subject to it. Hercules de Saxonict hath the same words in effect. But most part, I say, such are aptest to love that are young and lusty, live at ease, stall-fed, free from cares, like cattle in a rank pasture, idle and solitary persons, they must needs hirquitcUlire, as Guastavinius recites out of Censorinus,

8 Mens erit apta capi turn quum laetissima rerum, Ut seges in pingui luxuriabit humo. The mind is apt to lust, and hot or cold, As corn luxuriates in a better mould.

The place itself makes much wherein we live, the clime, air, and discipline if they concur. In our Mysia, saith Galen, near to Pergatnus, thou shalt scarce find an adulterer, but many at Rome, by reason of the delights of the seat. It was that plenty of all things which made ^Corinth so infamous of old, and the oppor- tunity of the place to entertain those foreign comers ; every day strangers came in at each gate from all quarters. In that one Temple of Venus a thousand whores did prostitute themselves, as Strabo writes," beside Lais, and the rest of better note. All nations resorted thither as to a school of Venus, Your hot and Southern countries are prone to lust, and far more incontinent, than those that live in the North, as Bodine discourseth at large. Method, hist, cap, 5. Molles Asiatid ;^ so are Turks, Greeks, Spaniards, Italians, even all that latitude : and in those Tracts such as are more

1 Qui calidum testiculorum crasin, habent, &c. * Printed at Paris 1628, seven years after my first edition. • Ovid de art. [am. i. 359, 360.] * Gerbelius,

descript. Graecise. Rerum omnium affluentia et loci mira opportunitas, nullo non die hospites in portas advertebant.' Templo Veneris mille meretrices se prostitue- bant. P Lib. 8. cap. 6. § 20.] [• The Asiatics are amorous.]

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68 ANATOMY OF MELANCHOLY. [PART. IIL SECT. 1 1.

fruitful, plentiful, and delicious, as Valentia in Spairiy Captui in Italy ^ domicilium luxus, Tully^ terras it, and (which Hannibars soldiers can witness *) Campus in Egypt, Sybaris^ Phmacia^ Baia^ ^Cyprus, Lampsacus. In ^Naples the fruits of the soil and pleasant air enervate their bodies, and alter constitutions : insomuch, that Florus^ calls it Certamen Bacchi et Veneris, but ^Foliet admires it. In Italy and Spain they have their stews' in every great City, as in Rome, Venice, Florence, wherein some say dwell ninety thousand inhabitants of which ten thousand are Courtisans ; and yet for all this, every Gentleman almost hath a peculiar Mistress ; fornications, adulteries are nowhere so common : urbs est jam tota lupanar; how should a man live honest among so many provo- cations ? now if vigour of youth, greatness, liberty I mean, and that impunity of sin which Grandees take unto themselves in this kind shall meet, what a gap must it needs open to all manner of vice, with what fury will it rage ! For, as Maximus Tyrius the Platonist observes, ^libido consecuta quumfuerit materiam improbaniy et prceruptam licentiam, et effrenatam audaciatn, &*c, what will not lust effect in such persons ? For commonly Prince* and great men make no scruple at all of such matters, but with that whore in Spartian,^ quicquid libet licet, they think they may do what they list, profess it publickly, and rather brag with Proculus (that writ to a friend of his in Rome, ^°what famous exploits he had done in that kind) than any way be abashed at it. ^^Nicholas Sanders relates of Henry the 8th (I know not how truly) quod paucas vidit pulchriores quc^ nan concupierit, et paucissimas non concupierii quas non violarit, he saw very few [pretty] maids that he did not desire, and desired fewer whom he did not enjoy: nothing so familiar amongst them, 'tis most of their business. Sardanapalus, Messalina, 2indJoan of Naples^^ are not comparable to *' meaner

[1 See Cic. Agr. ii. 35. memoriter.] p Cf. Florus, 2. 6. 21. Capnam Hanni- bali Cannas fuisse.] ^ Tota Cypn insula delitiis incumbit, et ob id tantiun

luxuriae dedita ut sit olim Veneri sacrata. Ortelius, Lampsacus, olim Priapo sacer ob vinum generosum, et loci delicias. Idem. ^ Agri Neapolitani delectatio,

elegantia, amoenitas, vix intra modum humanum consistere videtur; unde, &c. Leand. Alber. in Campania. [* Bk. 1. c. 16J « Lib. de laud. urb. Neap.

Disputat. de morbis animi, Reinoldo Interpret. (/Brothels.] P Dissertatioxxvi.] p Antoninus Caracallus, cap. x.l i* [Vopiscus, Vita Proculi.] Quod quin

decim noctibus centum virgines fecisset mulieres. 11 Vita ejus, ps See

Thomas Fuller's Life of her. Profane State, Chapter ii.] 1* If they contain

themselves, many times it is not virtutis amore ; non deest voluntas sed facultas. [Is Burton quoting memoriter, what is the same meaning, " non animus illis deest, sed corrupter." M. Annaeus Seneca, Controversiarum, Lib. ii. 9.]

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MEM. II. SUBS. I.] CAUSES OF LOVE-MELANCHOLY. 69

men and women ; Solomon of old had a thousand Concubines, Ahasuerus his Eunuchs and keepers, Nero his Tigillinus^ Pandars, and Bawds, the Turks^ ^Muscovites^ Mogors, Xeriffs of Barbary, and Persian Sophies, are no whit inferior to them in our times. Delectus fit omnium pntllarum toto regno formd prcestantiorum (saith Jovius) pro imperatore; et quas ille linquit, nobiles habent ; they press and muster up wenches as we do soldiers, and have their choice of the rarest beauties their countries can afford, and yet all this cannot keep them from adultery, incest, sodomy, buggery, and such prodigious lusts. We may conclude that, if they be young, fortunate, rich, high-fed, and idle withal, it is almost impossible they should live honest, not rage, and precipitate themselves into those inconveniences of burning lust.

*Otimn et reges prius et beatas Perdidit urbes.

Idleness overthrows all. Vacuo pectore regnat amor^ love tyran- nizeth in an idle person. Amore abundas, Antipho.^ If thou hast nothing to do,

« Invidia vel amore miser torquebere

thou shalt be haled in pieces with envy, lust, some passion or other. Homines nihil agendo mall agere discunt. 'Tis Aristotlis Simile, 'oj match or touchwood takes fire, so doth an idle person love.

Quseritur ^gisthus quare sit factus adulter,^ &c. ,

why was ^gisthus a whoremaster ? You need not ask a reason of it. Ismenodora stole Baccho, a woman forced a man as ^Aurora did Cephalus : no marvel, saith '^^ Plutarch, luxurians opibus more hominum mulier agit : she was rich, fortunate and jolly, and doth but as men do in that case, as Jupiter did by Europa, Neptune by Amymone}^ The Poets therefore did well to feign all Shepherds Lovers, to give themselves to songs and dalliances, because they lived such idle lives. For love, as ^^ Theophrastus defines it, is otiosi animi affectus, an affection of an idle mind, or as ^^ Seneca

p See Juv. i. 154, and Mayor's exhaustive note.] 2 in Muscov. 8 Catullus ad Lesbiam. [LL 15, 16.] (^ Ov. Amor. i. 1. 26.] [* Ter. Phormio, i. iii. ii.l « Hon [Epp. 1. 2. 37. J ^ Polit. 8. num. 28. ut naptha ad ignem, sic amor ad

iUos qui torpescunt ocio. P Ovid, Rem. 161.] 9 Pausanias Attic, lib. i. [cap. 3.] Cephalus egregiae formae juvenis ab aurora raptus quod ejus amore capta esset. 10 In amatorio. [§§, 10, 11.] [11 See Prop. ii. 26. 45-50.] 12 e Stobaeo ser. 62. u Amor otiosae cura est soilicitudinis.

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^0 ANATOMY OF MELANCHOLY. [PART. III. SECT. II.

describes it, Juventd gigniiury luxu nutritur} feriis alitur, otioqvc inter Iceta fortunce bona^ youth begets it, riot maintains it, idleness nourisheth it, &c. which makes ^Gordotuus the Physician, cap, 20. pari, 2, call this disease the proper passion of Nobility. Now if a weak judgement and a strong apprehension do concur, how, saith Herculus de Saxontd^ shall they resist ? Savanarola appropriates it almost to ^Monks^ Friars^ and religious persons^ because they live solitary y fair daintily ^ and do nothing : and well he may, for how should they otherwise choose ?

Diet alone is able to cause it : a rare thing to see a young man or a woman that lives idly, and fares well, of what condition ' soever, not to be in love. *'Alcibiades was still dallying with wanton young women, immoderate in his expenses, effeminate in his apparel, ever in love, but why? he was over-delicate in his diet, too frequent and excessive in banquets. Ubicunque securifasy ibi libido dominatur; lust and security domineer together, as S. Hierome averreth. All which the wife of Bath in Chaucer freely justifies,

For all 50 siker as cold engendrith kayl,

A likorous mouth must have a licorous tailj^

Especially if they shall further it by choice Diet, as many times those Sybarites and Phceaces do, feed liberally, and by their good will eat nothing else but lascivious meats. ^Vinum imprimis getierosunty legumen^ fabas^ radices omnium generum beni conditaSy et largo pipere aspersas, car duos hortulanos, lactucas, ''erucas^ rapas^ porros, capc^y nucem piceam^ amygdcUas dulceSy electuaria, syrupes^ succoSy cochleasy conchas^ pisces optiml prceparatoSy aviculas, testiculos animaliumy ova, condimenta diversorum generum^ molles lectosy pulvinariay 6-^. Et quicquid ferl medici impotentid rei venerece laboranti prcescribunt, hoc quasi satyrion habent in deliciisy et his dapes multo ddicatiores ; mulsum, exquisites et exoticas fruges, aromatay placentas^ expressos succos multis fer cutis variatoSy ipsumque vinum suavitate vincentes, et quicquid culinay pharmacopoeiay aut quceqtuferl officina subministrare possit, Et hoc plerumque victu

p Seneca, Octavia, 562, 563.] * Principes plerumque ob licentiam et adfluen- tiam divitianim istam passionem solent incurrere. ^ Ardenter appetit qui otiosam vitam agit, et communiter incurrit haec passio solitaries delitiose viventes. inconti- nentes, religiosos, &c. * Plutarch, vit. ejus. [§ 8.] [* Canterbury Tales,

6047, 6048. J « Vina parant animos veneri. [Ovid, Rem. 8^05.] ' Sed nihil

crucae faciunt bulbique salaces, Improba nee prosunt jam satureia tibi. [Martial, iii. Ixxv. 3, 4.

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MEM. II. SUBS. 1.] CAUSES OF LOVE-MELANCHOLY. 71

qiitim se ganeones infarciant^ ^ ut ilk ob Chrysidem * suamy se bulbis et cochlds curavit, etiam ad Venerem se parenty et ad hanc palastram se exerceant^ gut fieri possit ut nan miserh depereant, ^ut non penitus insaniant ? -^stuans venter cito despuit* in libidinem, Hieronymus ait ^ Post prandia Callyroenda. Quis enim continere se potest 1 ®Liixuriosa res vinum, fofnentum tibidinis, vocat Augus- tinus; blandum dcemoneniy Bernardus; lac veneris^ Aristophanes. Non ^tna, non Vesuvius, tantis ardoribus aestuant, ut juveniles medullae vino plenae, addit "^ Hieronymus : unde ob optimum vinum Lampsacus olim Priapo sacer : et venerandi Bacchi soda apud ^ Orpheum Venus audit, Hac si vinum simplex^ et per se sumptum

prcestare possity nam ®quo me Bacche rapis tui plenum? quam

non insaniamy quem nonfurorem d ceteris expedemus ? *®Gomesius salem enumerat inter ea quce intempestivam libidinem provocare solenty et salaciores fieri foeminas ob esum salis contendit : Venerem ideo dicunt ab Oceano ortam.

11 Unde tot iirVeneta scortorum millia cursant ? In promptu causa est, est Venus orta mari.

Et hinc foeta mater Salacea Oceani conjux, verbumque fortasse salax d sale effluxit. Mala Bacchica tantum olim in amoribus prcRvaluerunty ut coronce ex illis statuce Bacchi ponerentur, ^* Cubebis in vino maceratis utuntur Indi Orientales ad Venerem exdiandum, et ^^Surax radice Africani. Chinas rculix eosdem effedus habet^ talisque herbce meminit Mag. nat. lib. 2. cap. 16. "Baptista Porta ex India cdlatce, cujus mentionem fadt et Theophrastus. Sed infinita his similia apud Rhasin, Matthiolum, Mizaldum, ceterosque medicos occurrunt, quorum ideo mentionem feciy ne quis imperitior in hos scopulos impingat, sed pro virili tanquam Syrtes et cautes consulth effugiat.

1 Petronius. Curavi me mox cibis validioribus, &c. [cap. 130.] p Should be Circen. Burton is so very careless in his quotations.] 3 UtiilleapudSckenkium, qui post potionem, uxorem et quatuor ancillas proximo cubiculo cubantes, com- pressit [* Should be despumat, and the reference is Epist. 69, §9.] 5 pers. Sat. [i. 134.] • Siracides. [xix. i, 2.] Nox, et amor vinumque nihil moderabile suadent. [Ovid. Am. i. 6. 59. J \J Ad Furiam. Ep. 54, § 9.] 8 H)rmno.

» Hor. 1. 3. Od. 25. '^^ De sale lib. cap. 21. " Kornmannus, lib. de virgin!- lata. ^ Garcias ab horto aromatum lib. i. cap. 28. ^3 Surax radix ad coitum summe facit si quis comedat, aut infusionem bibat, membnim subito erigitur.. Leo Afer. lib. 9, cap. ult. 1* Quae non solum edentibus sed et genitale tangentibus

tantum^ valet, ut coire summe desiderent; quoties fere velint, possint; alios duodecies profecisse, alios ad 60 vices pervenisse refert

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TZ ANATOMY OF MELANCHOLY. [PART.IILSECT.il

SuBSECT. 2. — Other Causes of Love-Melancholy , Sight, Beauty from the Face, Eyes^ other par ts^ and how it pterceth.

Many such causes may be reckoned up, but they cannot avail, except opportunity be offered of time, place, and those other beautiful objects, or artificial enticements, as kissing, conference, discourse, gestures concur, with such like lascivious provocations. Kommannus, in his book de linea amorisy makes five degrees of lust, out of ^Ludan belike, which he handles in five Chapters,

"V^sus, Colloquium, Convictus, Oscula, Tactus.^

Sight, of all other, is the first step of this unruly love, though sometimes it be prevented by relation or hearing, or rather incensed. For there be those so apt, credulous and facile to love, that if they hear of a proper man, or woman, they are in love before they see them, and that merely by relation, as Achilles Tatius observes. ^Such is their intemperance and lust, that they are as much maimed by report as if they saw them, Callisthenes, a rich young Gentle- man (t/* Byzantium in Thrace, hearing of '^\j^mqx^'^, Sostratus'^/r daughter, was far in love with her, and out of fame and common rumour so much incensed that he would needs have her to be his wife. And sometimes by reading they are so affected, as he in ^Lucian confesseth of himself, I never read that place of Vsnihedi in Xenophon, but I am as much affected as if I were present with her. Such persons commonly ® feign a kind of beauty to themselves ; and so did those three Gentlewomen, in '^Balthasar Castillo, fall in love with a young man, whom they never knew, but only heard him commended : or by reading of a letter ; for there is a grace cometh from hearing, ®as a moral Philosopher informeth us, as well c^ from sight ; and the species of love are received into the

1 Lucian. Dial, amorum. [§ 53.] [^ Sight, conversation, association, kisses,

touch. Cf. also Sarisburiensis, Polycraticus, Lib. 8. cap. 11.] * Ea enim

hominum intemperantium libido est ut etiam fama ad amandum impellantur, et audientes aequfe afficiantur ac videntes. [Achilles Tatius, Book ii. § xiii.J * For- mosam Sostrato filiam audiens, uxorem cupit, et sola illius auditione ardet. [Ibidem.] * Quoties de Panthea Xenophontis locum perlego, ita animo affectus ac si coram intuerer. [Imagines, § 10. J ^ Pulchritudinem sibi ipsis confingunt, Imagines. [§ 5.] ' De auhco lib. 2. [pp. 102, 103. ed. 1603.] 'Tis a pleasant story, and related at large by him. » Gratia venit ab auditu aeque ac visu, et species amoris in

phantasiam recipiunt sola relatione. Piccolomineus, grad. 8. c. 38.

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MEM.II.SUBS.il.] CAUSES OF LOVE-MELANCHOLY. 73

phantasy by relation alone; ^ ut cupere ab aspectu^ sic velle ah auditUy both senses affect. Interdum et absentes amamus, sometimes we love those that are absent, saith Fhilostratus, and gives instance in his friend Athenodorus, that loved a Maid at Corinth whom he never saw ; non oculi, sed mens videt^ we see with the eyes of our understanding.

But the most familiar and usual cause of Love is that which comes by sight, which conveys those admirable rays of beauty and pleasing graces to the heart. Plotinus derives love from sight, 6pa>c quasi opaaiQ,

'Si nescis, oculi sunt in amore duces,

the eyes are the harbingers of love, and the first step of love is sight, as ^Lilius Giraldiis proves at large, hist, deor, syntag. 13. they as two sluices let in the influences of that divine, powerful, soul- ravishing, and captivating beauty, which, as * one saith, is sharper than any dart or needle^ wounds deeper into the heart, and opens a gap through our eyes to that lovely wound, which pierceth the soul itself. Through it love is kindled like afire (Eccles. ix. 18). This amazing, confounding, admirable, amiable Beauty, ^than which in all Natures treasure (saith Isocrates) there is nothing so majestical and sacred, nothing so divine, lovely, precious, 'tis nature's Crown, gold and glory ; bonum si non summum, de summis tamen non in- frequenihr triumphans, whose power hence may be discerned \ we contemn and abhor generally such things as are foul and ugly to behold, account them filthy, but love and covet that which is fair. 'Tis * beauty in all things, which pleaseth and allureth us, a fair hawk, a fine garment, a goodly building, a fair house, &c. That Persian Xerxes, when he destroyed all those Temples of the Gods in Greece, caused that of Diana in integrum servari, to be spared alone for that excellent beauty and magnificence of it. Inanimate beauty can so command. Tis that which Painters, Artificers, Orators, all aim at, as Erixymcuhus, the Physician in Plato^ con- tends, ^It was beauty first that ministered occasion to art, to find

1 Lips. cent. 2. epist. 22. Beautie's Encomions. » Propert. [3. 7. 12.]

• Amoris primum gradum visus habet, ut aspiciat rem amatam. * Achilles

Tatius lib. i. [§ iv.l Forma telo quovis aeutior ad inferendura vulnus, perque octtlos amatorio vulneri aditum patefaciens in animum penetrat. * In tota

rerum natural nihil forma divinius, nihil augustius, nihil pretiosius, cujus vires hinc facile intelliguntur, &c. [Laudatio Helenas, § 54.] ® Christ. Fonseca. \J Con- vivio, pp. 1^, 197, memoriter.] ^ g. L.

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74 ANATOMY OF MELANCHOLY. [PART. III. SECT. IL

out the knowledge of carvingy painting, building, to find out models, perspectives, rich furnitures, and so many rare inventions. White- ness in the Lily, red in the Rose, purple in the Violet, a lustre in all things without life, the clear light of the Moon, the bright beams of the Sun, splendour of Gold, purple, sparkling Diamond, the excellent feature of the Horse, the Majesty of the Lion, the colour of Birds, Peacocks' tails, the silver scales of Fish, we behold with singular delight and admiration. ^ And which [what ?] is rich in plants, delightful in flowers, 7Vonderful in beasts, but most glorious in men, doth make us affect and earnestly desire it, as when we hear any sweet harmony, an eloquent tongue, see any excellent quality, curious work of man, elaborate art, or ought that is exqui- site, there ariseth instantly in us a longing for the same. We love such men, but most part for comeliness of person ; we call them Gods and Goddesses, divine, serene, happy, &c. And of all mortal men they alone (^ Calcagninus holds) are free from calumny ; qui divitiis, magistratu et gloridfiorent, injurid lacessimus, we back- bite, wrong, hate, renowned, rich, and happy men, we repine at their felicity, they are undeserving, we think, fortune is a step- mother to us, a parent to them. We envy (saith ^Isocrates) * wtse^ just, honest men, except with mutual offices and kindnesses, some good turn or other, they extort this [their] love from us ; only fair persons we love at first sight, desire their acquaintance, and adore them as so many Gods : we had rather serve them than command others, and account ourselves the more beholding to them, the more service they enjoin us: though they be otherwise vicious, unhonest, we love them, favour them, and are ready to do them any good office for their * beauty's sake, though they have no other good quality beside. Die igitur, d formose adolescens (as that eloquent Phavorinus breaks out in ^Stobceus) die Autolyce, suaviits nectare loqueris ; die, 6 Telamache, vehementiiis Ulysse dicis ; die, Alcibiades, utcunque ebrius, libentitls tibi licet ebrio auscultabimus. Speak, fair

1 Brays prob. ii. de forma d Luciano. ^ Lib. decalumnia. Formosi Calumnia vacant; dolemus alios raeliore loco positos, fortunam nobis novercam, illis, matrem, &c. * Invidemus sapientibus, justis, nisi beneficiis assidu6 amorem

extorquent ; solos formosos amamus, et primo velut aspectu benevolentia con- jungimur, et eos tanquam Deos colimus, libentius lis servimus quam aliis imperamus, majoremque, &c. [^ Laudatio Helenae, §§ 56, 57.] » Formae majestatem

Barbari verentur, nee alii majores quam quibus eximia forma natura donata est, Heliodor. lib. 5. § vii. Curtius 6. c. 5. Arist. Polit. « Serm. 63. Plutarch, vit. ejus, Brisonius, Strabo.

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MEM. II. SUBS. II.] BEAUTY A CAUSE. 75

youth, speak Auiolyce^ thy words are sweeter than Nectar; speak O Telemachus^ thou art more powerful than Ulysses ; speak Alcu biades^ though drunk, we will willingly hear thee as thou art. Faults in such are no faults. For when the said Alcibiades had stolen Anytus his gold and silver plate, he was so far from prose- cuting so foul a fact (though every man else condemned his impudence and insolency) that he wished it had been more, and much better (he loved him dearly) for his sweet sake.* No worth is eminent in such lovely persons, all imperfections hid ; non enim facile de his qttos plurimum diligimus^ turpitudintm suspicamur, for hearing, sight, touch, &c. our mind and all our senses are capti- vated, omnes sensus fonnosus delcctat Many men have been pre- ferred for their person alone, chosen Kings, as amongst the Indians^ Persians^ Ethiopians of old ; the properest man of person the country could afford was elected their Sovereign Lord ; gratior est ptdchro veniens I corpore virtus^ and so have many other nations thought and done, as *Curtius^ observes; ingens enim in corporis majestate veneratio est^ for there is a majestical presence in such men \ and so far was beauty adored amongst them, that no man was thought fit to reign that was not in all parts complete and supereminent. Archtdamus^ King of Lacedcemon^ had like to have been deposed, because' he married a little wife; they would not have their royal issue degenerate. Who would ever have thought that Adrian the Fourth, an English Monk's Bastard (as ^ Papirius Massovius writes in his life) inops d suis relictus, squalidus et miser, a poor forsaken child should ever come to be Pope of Rome} But why was it ? Erat acri ingenioy facundid expeditd^ eleganti corpore^ facieque laid achilariy (as he follows it out of '' Nubrigensis, for he ploughs with his heifer,®) he was wise, learned, eloquent, of a pleasant, a promising countenance, a goodly proper man ; he had, in a word, a winning look of his own, and that carried it, for that he was especially advanced. So Saul was a goodly person and a fair [i Sam. ix. 2.] Maximinus elected Emperor, &c. Branchus the son of Apollo^ whom he begot oi fance^ Succroris daughter

p See Xenophon's Symposium, cap. i.] p See Plutarch, On Love, § xvii.

Vita Alcibiadis, § iv.] p Virg. iEn. v. 344. A handsome presence recommends e'en virtue.] ^ Lib. 6. c. 5. magnorumque operum non alios capaces putant

quam quos eximiA specie natura donavit. p Plut. v. Agesilai, § ii. De Educa-

tione, § ii] * Lib. de vitis pontificum. Rom. ^ Lib. 2. cap. 6. p Cf. Judges, xiv. i8.]

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^6 ANATOMY OF MELANCHOLY. [PART. III. SECT. II.

(saith Lactantius) when he kept King Admetu^ Herds in Thessaly^ now grown a man, was an earnest suitor to his mother to know his father ; the Nymph denied him, because Apollo had conjured her to the contrary ; yet, overcome by his importunity, at last she sent him to his father; when he came into Apollo's presence, malas Dei reverenter osculatus^ he carried himself so well, and was so fair a young man, that Apollo was infinitely taken with the beauty of his person, he could scarce look off him, and said he was worthy of such parents, gave him a crown of gold, the spirit ot Divination, and in conclusion made him a Demi-god. O vis superba formce, a Goddess beauty is, whom the very Gods adore, nam pulchros Dii amant ; she is amoris domtna, love's harbinger, love's loadstone, a witch, a charm, &c. Beauty is a dower of itself, a sufficient patrimony, an ample commendation, an accurate epistle, as ^Lucian, ^ApuleiuSy Tiraquellus^ and some others con- clude. Imperio digna forma, beauty deserves a Kingdom, saith Abulensis, paradox, 2. cap. no, immortality, and ^more have got this honour and eternity for their beauty than for all other virtues besides : and such ® as are fair are worthy to be honoured of God and men. That Idalian Ganymedes was therefore fetched by Jupiter into Heaven, Hephcesiio dear to Alexander, Antinous to Adrian. Plato