The Anatomy of Melancholy Part 45

_favore et benevolentia etiam immanis animus mansuescit_, soft words pacify wrath, and the fiercest spirits are so soonest overcome; [3983]a generous lion will not hurt a beast that lies prostrate, nor an elephant an innocuous creature, but is _infestus infestis_, a terror and scourge alone to such as are stubborn, and make resistance. It was the symbol of Emanuel Philibert, Duke of Savoy, and he was not mistaken in it, for

[3984] "Quo quisque est major, magis est placabilis irae, Et faciles motus mens generosa capit."

"A greater man is soonest pacified, A n.o.ble spirit quickly satisfied."

It is reported by [3985]Gualter Mapes, an old historiographer of ours (who lived 400 years since), that King Edward senior, and Llewellyn prince of Wales, being at an interview near Aust upon Severn, in Gloucestershire, and the prince sent for, refused to come to the king; he would needs go over to him; which Llewellyn perceiving, [3986]"went up to the arms in water, and embracing his boat, would have carried him out upon his shoulders, adding that his humility and wisdom had triumphed over his pride and folly," and thereupon he was reconciled unto him and did his homage. If thou canst not so win him, put it up, if thou beest a true Christian, a good divine, an imitator of Christ, [3987]("for he was reviled and put it up, whipped and sought no revenge,") thou wilt pray for thine enemies, [3988]"and bless them that persecute thee;" be patient, meek, humble, &c. An honest man will not offer thee injury, _probus non vult_; if he were a brangling knave, 'tis his fashion so to do; where is least heart is most tongue; _quo quisque stultior, eo magis insolescit_, the more sottish he is, still the more insolent: [3989]"Do not answer a fool according to his folly." If he be thy superior, [3990]bear it by all means, grieve not at it, let him take his course; Anitus and Melitus [3991]"may kill me, they cannot hurt me;" as that generous Socrates made answer in like case. _Mens immota manet_, though the body be torn in pieces with wild horses, broken on the wheel, pinched with fiery tongs, the soul cannot be distracted. 'Tis an ordinary thing for great men to vilify and insult, oppress, injure, tyrannise, to take what liberty they list, and who dare speak against? _Miserum est ab eo laedi, a quo non possis queri_, a miserable thing 'tis to be injured of him, from whom is no appeal: [3992]and not safe to write against him that can proscribe and punish a man at his pleasure, which Asinius Pollio was aware of, when Octavia.n.u.s provoked him. 'Tis hard I confess to be so injured: one of Chilo's three difficult things: [3993]"To keep counsel; spend his time well; put up injuries:" but be thou patient, and [3994]leave revenge unto the Lord. [3995]"Vengeance is mine and I will repay, saith the Lord"--"I know the Lord," saith [3996]David, "will avenge the afflicted and judge the poor."--"No man" (as [3997]Plato farther adds) "can so severely punish his adversary, as G.o.d will such as oppress miserable men."

[3998] "Iterum ille rem judicatam judicat, Majoreque mulcta mulctat."

If there be any religion, any G.o.d, and that G.o.d be just, it shall be so; if thou believest the one, believe the other: _Erit, erit_, it shall be so.

Nemesis comes after, _sero sed serio_, stay but a little and thou shalt see G.o.d's just judgment overtake him.

[3999] "Raro antecedentem scelestum Deseruit pede poena claudo."

"Yet with sure steps, though lame and slow, Vengeance o'ertakes the trembling villain's speed."

Thou shalt perceive that verified of Samuel to Agag, 1 Sam. xv. 33. "Thy sword hath made many women childless, so shall thy mother be childless amongst other women." It shall be done to them as they have done to others.

Conradinus, that brave Suevian prince, came with a well-prepared army into the kingdom of Naples, was taken prisoner by king Charles, and put to death in the flower of his youth; a little after (_ultionem Conradini mortis_, Pandulphus Collinutius _Hist. Neap. lib. 5._ calls it), King Charles's own son, with two hundred n.o.bles, was so taken prisoner, and beheaded in like sort. Not in this only, but in all other offences, _quo quisque peccat in eo punietur_, [4000]they shall be punished in the same kind, in the same part, like nature, eye with or in the eye, head with or in the head, persecution with persecution, l.u.s.t with effects of l.u.s.t; let them march on with ensigns displayed, let drums beat on, trumpets sound taratantarra, let them sack cities, take the spoil of countries, murder infants, deflower virgins, destroy, burn, persecute, and tyrannise, they shall be fully rewarded at last in the same measure, they and theirs, and that to their desert.

[4001] "Ad generum Cereris sine caede et sanguine pauci Descendunt reges et sicca morte tyranni."

"Few tyrants in their beds do die, But stabb'd or maim'd to h.e.l.l they hie."

Oftentimes too a base contemptible fellow is the instrument of G.o.d's justice to punish, to torture, and vex them, as an ichneumon doth a crocodile. They shall be recompensed according to the works of their hands, as Haman was hanged on the gallows he provided for Mordecai; "They shall have sorrow of heart, and be destroyed from under the heaven," Thre. iii.

64, 65, 66. Only be thou patient: [4002]_vincit qui pat.i.tur_: and in the end thou shalt be crowned. Yea, but 'tis a hard matter to do this, flesh and blood may not abide it; 'tis _grave, grave_! no (Chrysostom replies) _non est grave, o h.o.m.o_! 'tis not so grievous, [4003]"neither had G.o.d commanded it, if it had been so difficult." But how shall it be done?

"Easily," as he follows it, "if thou shalt look to heaven, behold the beauty of it, and what G.o.d hath promised to such as put up injuries." But if thou resist and go about _vim vi repellere_, as the custom of the world is, to right thyself, or hast given just cause of offence, 'tis no injury then but a condign punishment; thou hast deserved as much: _A te principium, in te recredit crimen quod a te fuit; peccasti, quiesce_, as Ambrose expostulates with Cain, _lib. 3. de Abel et Cain_. [4004]Dionysius of Syracuse, in his exile, was made to stand without door, _patienter ferendum, forta.s.se nos tale quid fecimus, quum in honore essemus_, he wisely put it up, and laid the fault where it was, on his own pride and scorn, which in his prosperity he had formerly showed others. 'Tis [4005]

Tully's axiom, _ferre ea molestissime homines non debent, quae ipsorum culpa contracta sunt_, self do, self have, as the saying is, they may thank themselves. For he that doth wrong must look to be wronged again; _habet et musca splenem, et formicae sua bills inest_. The least fly hath a spleen, and a little bee a sting. [4006]An a.s.s overwhelmed a thistlewarp's nest, the little bird pecked his galled back in revenge; and the humble-bee in the fable flung down the eagle's eggs out of Jupiter's lap. Bracides, in Plutarch, put his hand into a mouse's nest and hurt her young ones, she bit him by the finger: [4007]I see now (saith he) there is no creature so contemptible, that will not be revenged. 'Tis _lex talionis_, and the nature of all things so to do: if thou wilt live quietly thyself, [4008]do no wrong to others; if any be done thee, put it up, with patience endure it, for [4009]"this is thankworthy," saith our apostle, "if any man for conscience towards G.o.d endure grief, and suffer wrong undeserved; for what praise is it, if when ye be buffeted for you faults, ye take it patiently?

But if when you do well, ye suffer wrong, and take it patiently, there is thanks with G.o.d; for hereunto verily we are called." _Qui mala non fert, ipse sibi testis est per impatientiam quod bonus non est_, "he that cannot bear injuries, witnesseth against himself that he is no good man," as Gregory holds. [4010]"'Tis the nature of wicked men to do injuries, as it is the property of all honest men patiently to bear them." _Improbitas nullo flect.i.tur obsequio_. The wolf in the [4011]emblem sucked the goat (so the shepherd would have it), but he kept nevertheless a wolf's nature; [4012]a knave will be a knave. Injury is on the other side a good man's footboy, his _fidus Acliates_, and as a lackey follows him wheresoever he goes. Besides, _misera est fortuna quae caret inimico_, he is in a miserable estate that wants enemies: [4013]it is a thing not to be avoided, and therefore with more patience to be endured. Cato Censorius, that upright Cato of whom Paterculus gives that honourable eulogium, _bene fecit quod aliter facere non potuit_, was [4014]fifty times indicted and accused by his fellow citizens, and as [4015]Ammia.n.u.s well hath it, _Quis erit innocens si clam vel palam accusa.s.se sufficiat_? if it be sufficient to accuse a man openly or in private, who shall be free? If there were no other respect than that of Christianity, religion and the like, to induce men to be long-suffering and patient, yet methinks the nature of injury itself is sufficient to keep them quiet, the tumults, uproars, miseries, discontents, anguish, loss, dangers that attend upon it might restrain the calamities of contention: for as it is with ordinary gamesters, the gains go to the box, so falls it out to such as contend; the lawyers get all; and therefore if they would consider of it, _aliena pericula cantos_, other men's misfortunes in this kind, and common experience might detain them.

[4016]The more they contend, the more they are involved in a labyrinth of woes, and the catastrophe is to consume one another, like the elephant and dragon's conflict in Pliny; [4017]the dragon got under the elephant's belly, and sucked his blood so long, till he fell down dead upon the dragon, and killed him with the fall, so both were ruined. 'Tis a hydra's head, contention; the more they strive, the more they may: and as Praxiteles did by his gla.s.s, when he saw a scurvy face in it, brake it in pieces: but for that one he saw many more as bad in a moment: for one injury done they provoke another _c.u.m foenore_, and twenty enemies for one.

_Noli irritare crabrones_, oppose not thyself to a mult.i.tude: but if thou hast received a wrong, wisely consider of it, and if thou canst possibly, compose thyself with patience to bear it. This is the safest course, and thou shalt find greatest ease to be quiet.

[4018]I say the same of scoffs, slanders, contumelies, obloquies, defamations, detractions, pasquilling libels, and the like, which may tend any way to our disgrace: 'tis but opinion; if we could neglect, contemn, or with patience digest them, they would reflect on them that offered them at first. A wise citizen, I know not whence, had a scold to his wife: when she brawled, he played on his drum, and by that means madded her more, because she saw that he would not be moved. Diogenes in a crowd when one called him back, and told him how the boys laughed him to scorn, _Ego, inquit, non rideor_, took no notice of it. Socrates was brought upon the stage by Aristophanes, and misused to his face, but he laughed as if it concerned him not: and as Aelian relates of him, whatsoever good or bad accident or fortune befel him going in or coming out, Socrates still kept the same countenance; even so should a Christian do, as Hierom describes him, _per infamiam et bonam famam gra.s.sari ad immortalitatem_, march on through good and bad reports to immortality, [4019]not to be moved: for honesty is a sufficient reward, probitas sibi, praemium; and in our times the sole recompense to do well, is, to do well: but naughtiness will punish itself at last, [4020]_Improbis ipsa nequitia supplicium_. As the diverb is,

"Qui bene fecerunt, illi sua facta sequentur; Qui male fecerunt, facta sequentur eos:"

"They that do well, shall have reward at last: But they that ill, shall suffer for that's past."

Yea, but I am ashamed, disgraced, dishonoured, degraded, exploded: my notorious crimes and villainies are come to light (_deprendi miserum est_), my filthy l.u.s.t, abominable oppression and avarice lies open, my good name's lost, my fortune's gone, I have been stigmatised, whipped at post, arraigned and condemned, I am a common obloquy, I have lost my ears, odious, execrable, abhorred of G.o.d and men. Be content, 'tis but a nine days' wonder, and as one sorrow drives out another, one pa.s.sion another, one cloud another, one rumour is expelled by another; every day almost, come new news unto our ears, as how the sun was eclipsed, meteors seen in the air, monsters born, prodigies, how the Turks were overthrown in Persia, an earthquake in Helvetia, Calabria, j.a.pan, or China, an inundation in Holland, a great plague in Constantinople, a fire at Prague, a dearth in Germany, such a man is made a lord, a bishop, another hanged, deposed, pressed to death, for some murder, treason, rape, theft, oppression, all which we do hear at first with a kind of admiration, detestation, consternation, but by and by they are buried in silence: thy father's dead, thy brother robbed, wife runs mad, neighbour hath killed himself; 'tis heavy, ghastly, fearful news at first, in every man's mouth, table talk; but after a while who speaks or thinks of it? It will be so with thee and thine offence, it will be forgotten in an instant, be it theft, rape, sodomy, murder, incest, treason, &c., thou art not the first offender, nor shalt not be the last, 'tis no wonder, every hour such malefactors are called in question, nothing so common, _Quocunque in populo, quocunque sub axe_? [4021]Comfort thyself, thou art not the sole man. If he that were guiltless himself should fling the first stone at thee, and he alone should accuse thee that were faultless, how many executioners, how many accusers wouldst thou have? If every man's sins were written in his forehead, and secret faults known, how many thousands would parallel, if not exceed thine offence? It may be the judge that gave sentence, the jury that condemned thee, the spectators that gazed on thee, deserved much more, and were far more guilty than thou thyself. But it is thine infelicity to be taken, to be made a public example of justice, to be a terror to the rest; yet should every man have his desert, thou wouldst peradventure be a saint in comparison; _vexat censura columbas_, poor souls are punished; the great ones do twenty thousand times worse, and are not so much as spoken of.

[4022] "Non rete accipitri tenditur neque milvio, Qui male faciunt n.o.bis; illis qui nil faciunt tenditur."

"The net's not laid for kites or birds of prey, But for the harmless still our gins we lay."

Be not dismayed then, _humanum est errare_, we are all sinners, daily and hourly subject to temptations, the best of us is a hypocrite, a grievous offender in G.o.d's sight, Noah, Lot, David, Peter, &c., how many mortal sins do we commit? Shall I say, be penitent, ask forgiveness, and make amends by the sequel of thy life, for that foul offence thou hast committed? recover thy credit by some n.o.ble exploit, as Themistocles did, for he was a most debauched and vicious youth, _sed juventae maculas praeclaris factis delevit_, but made the world amends by brave exploits; at last become a new man, and seek to be reformed. He that runs away in a battle, as Demosthenes said, may fight again; and he that hath a fall may stand as upright as ever he did before. _Nemo desperet meliora lapsus_, a wicked liver may be reclaimed, and prove an honest man; he that is odious in present, hissed out, an exile, may be received again with all men's favours, and singular applause; so Tully was in Rome, Alcibiades in Athens. Let thy disgrace then be what it will, _quod fit, infectum non potest esse_, that which is past cannot be recalled; trouble not thyself, vex and grieve thyself no more, be it obloquy, disgrace, &c. No better way, than to neglect, contemn, or seem not to regard it, to make no reckoning of it, _Deesse robur arguit dicacitas_: if thou be guiltless it concerns thee not:

[4023] "Irrita vaniloquae quid curas spicula linguae, Latrantem curatne alta Diana canem?"

Doth the moon care for the barking of a dog? They detract, scoff and rail, saith one, [4024]and bark at me on every side, but I, like that Albanian dog sometimes given to Alexander for a present, _vindico me ab illis solo contemptu_, I lie still and sleep, vindicate myself by contempt alone.

[4025]_Expers terroris Achilles armatus_: as a tortoise in his sh.e.l.l, [4026]_virtute mea me involvo_, or an urchin round, _nil moror ictus_ [4027]a lizard in camomile, I decline their fury and am safe.

"Integritas virtusque suo munimine tuta, Non patet adversae morsibus invidiae:"

"Virtue and integrity are their own fence, Care not for envy or what comes from thence."

Let them rail then, scoff, and slander, _sapiens contumelia non afficitur_, a wise man, Seneca thinks, is not moved, because he knows, _contra Sycophantae morsum non est remedium_, there is no remedy for it: kings and princes, wise, grave, prudent, holy, good men, divine, are all so served alike. [4028]_O Jane a tergo quem nulla ciconia pinsit_, Antevorta and Postvorta, Jupiter's guardians, may not help in this case, they cannot protect; Moses had a Dathan, a Corath, David a Shimei, G.o.d himself is blasphemed: _nondum felix es si te nondum turba deridet_. It is an ordinary thing so to be misused. [4029]_Regium est c.u.m bene faceris male audire_, the chiefest men and most understanding are so vilified; let him take his [4030]course. And as that l.u.s.ty courser in Aesop, that contemned the poor a.s.s, came by and by after with his bowels burst, a pack on his back, and was derided of the same a.s.s: _contemnentur ab iis quos ipsi prius contempsere, et irridebuntur ab iis quos ipsi prius irrisere_, they shall be contemned and laughed to scorn of those whom they have formerly derided.

Let them contemn, defame, or undervalue, insult, oppress, scoff, slander, abuse, wrong, curse and swear, feign and lie, do thou comfort thyself with a good conscience, _in sinu gaudeas_, when they have all done, [4031]"a good conscience is a continual feast," innocency will vindicate itself: and which the poet gave out of Hercules, _diis fruitur iratis_, enjoy thyself, though all the world be set against thee, contemn and say with him, _Elogium mihi prae, foribus_, my posy is, "not to be moved, that [4032]my palladium, my breastplate, my buckler, with which I ward all injuries, offences, lies, slanders; I lean upon that stake of modesty, so receive and break asunder all that foolish force of liver and spleen." And whosoever he is that shall observe these short instructions, without all question he shall much ease and benefit himself.

In fine, if princes would do justice, judges be upright, clergymen truly devout, and so live as they teach, if great men would not be so insolent, if soldiers would quietly defend us, the poor would be patient, rich men.

would be liberal and humble, citizens honest, magistrates meek, superiors would give good example, subjects peaceable, young men would stand in awe: if parents would be kind to their children, and they again obedient to their parents, brethren agree amongst themselves, enemies be reconciled, servants trusty to their masters, virgins chaste, wives modest, husbands would be loving and less jealous: if we could imitate Christ and his apostles, live after G.o.d's laws, these mischiefs would not so frequently happen amongst us; but being most part so irreconcilable as we are, perverse, proud, insolent, factious, and malicious, p.r.o.ne to contention, anger and revenge, of such fiery spirits, so captious, impious, irreligious, so opposite to virtue, void of grace, how should it otherwise be? Many men are very testy by nature, apt to mistake, apt to quarrel, apt to provoke and misinterpret to the worst, everything that is said or done, and thereupon heap unto themselves a great deal of trouble, and disquietness to others, smatterers in other men's matters, tale-bearers, whisperers, liars, they cannot speak in season, or hold their tongues when they should, [4033]_Et suam partem itidem tacere c.u.m aliena est oratio_: they will speak more than comes to their shares, in all companies, and by those bad courses acc.u.mulate much evil to their own souls (_qui contendit, sibi convicium facit_) their life is a perpetual brawl, they snarl like so many dogs, with their wives, children, servants, neighbours, and all the rest of their friends, they can agree with n.o.body. But to such as are judicious, meek, submissive, and quiet, these matters are easily remedied: they will forbear upon all such occasions, neglect, contemn, or take no notice of them, dissemble, or wisely turn it off. If it be a natural impediment, as a red nose, squint eyes, crooked legs, or any such imperfection, infirmity, disgrace, reproach, the best way is to speak of it first thyself, [4034]and so thou shalt surely take away all occasions from others to jest at, or contemn, that they may perceive thee to be careless of it. Vatinius was wont to scoff at his own deformed feet, to prevent his enemies' obloquies and sarcasms in that kind; or else by prevention, as Cotys, king of Thrace, that brake a company of fine gla.s.ses presented to him, with his own hands, lest he should be overmuch moved when they were broken by chance. And sometimes again, so that it be discreetly and moderately done, it shall not be amiss to make resistance, to take down such a saucy companion, no better means to vindicate himself to purchase final peace: for he that suffers himself to be ridden, or through pusillanimity or sottishness will let every man baffle him, shall be a common laughing stock to flout at. As a cur that goes through a village, if he clap his tail between his legs, and run away, every cur will insult over him: but if he bristle up himself, and stand to it, give but a counter-snarl, there's not a dog dares meddle with him: much is in a man's courage and discreet carriage of himself.

Many other grievances there are, which happen to mortals in this life, from friends, wives, children, servants, masters, companions, neighbours, our own defaults, ignorance, errors, intemperance, indiscretion, infirmities, &c., and many good remedies to mitigate and oppose them, many divine precepts to counterpoise our hearts, special antidotes both in Scriptures and human authors, which, whoso will observe, shall purchase much ease and quietness unto himself: I will point out a few. Those prophetical, apostolical admonitions are well known to all; what Solomon, Siracides, our Saviour Christ himself hath said tending to this purpose, as "fear G.o.d: obey the prince: be sober and watch: pray continually: be angry but sin not: remember thy last: fashion not yourselves to this world, &c., apply yourselves to the times: strive not with a mighty man: recompense good for evil, let nothing be done through contention or vainglory, but with meekness of mind, every man esteeming of others better than himself: love one another;" or that epitome of the law and the prophets, which our Saviour inculcates, "love G.o.d above all, thy neighbour as thyself:" and "whatsoever you would that men should do unto you, so do unto them," which Alexander Severus writ in letters of gold, and used as a motto, [4035]

Hierom commends to Celantia as an excellent way, amongst so many enticements and worldly provocations, to rectify her life. Out of human authors take these few cautions, [4036]"know thyself. [4037]Be contented with thy lot. [4038]Trust not wealth, beauty, nor parasites, they will bring thee to destruction. [4039]Have peace with all men, war with vice.

[4040]Be not idle. [4041]Look before you leap. [4042]Beware of 'had I wist.' [4043]Honour thy parents, speak well of friends. Be temperate in four things, _lingua, locis, oculis, et poculis_. Watch thine eye.[4044]

Moderate thine expenses. Hear much, speak little, [4045]_sustine et abstine_. If thou seest ought amiss in another, mend it in thyself. Keep thine own counsel, reveal not thy secrets, be silent in thine intentions.

[4046]Give not ear to tale-tellers, babblers, be not scurrilous in conversation: [4047]jest without bitterness: give no man cause of offence: set thine house in order: [4048]take heed of suretyship. [4049]_Fide et diffide_, as a fox on the ice, take heed whom you trust. [4050]Live not beyond thy means. [4051]Give cheerfully. Pay thy dues willingly. Be not a slave to thy money; [4052]omit not occasion, embrace opportunity, lose no time. Be humble to thy superiors, respective to thine equals, affable to all, [4053]but not familiar. Flatter no man. [4054]Lie not, dissemble not.

Keep thy word and promise, be constant in a good resolution. Speak truth.

Be not opiniative, maintain no factions. Lay no wagers, make no comparisons. [4055]Find no faults, meddle not with other men's matters.

Admire not thyself. [4056]Be not proud or popular. Insult not. _Fortunam reverentur habe_. [4057]Fear not that which cannot be avoided. [4058]

Grieve not for that which cannot be recalled. [4059]Undervalue not thyself.

[4060]Accuse no man, commend no man rashly. Go not to law without great cause. Strive not with a greater man. Cast not off an old friend, take heed of a reconciled enemy. [4061]If thou come as a guest stay not too long. Be not unthankful. Be meek, merciful, and patient. Do good to all. Be not fond of fair words. [4062]Be not a neuter in a faction; moderate thy pa.s.sions.

[4063]Think no place without a witness. [4064] Admonish thy friend in secret, commend him in public. Keep good company. [4065]Love others to be beloved thyself. _Ama tanquam osurus_. _Amicus tardo fias_. Provide for a tempest. _Noli irritare crabrones_. Do not prost.i.tute thy soul for gain.

Make not a fool of thyself to make others merry. Marry not an old crony or a fool for money. Be not over solicitous or curious. Seek that which may be found. Seem not greater than thou art. Take thy pleasure soberly. _Ocymum ne terito_. [4066]Live merrily as thou canst. [4067]Take heed by other men's examples. Go as thou wouldst be met, sit as thou wouldst be found, [4068]yield to the time, follow the stream. Wilt thou live free from fears and cares? [4069]Live innocently, keep thyself upright, thou needest no other keeper," &c. Look for more in Isocrates, Seneca, Plutarch, Epictetus, &c., and for defect, consult with cheese-trenchers and painted cloths.

MEMB. VIII.

_Against Melancholy itself_.

"Every man," saith [4070]Seneca, "thinks his own burthen the heaviest," and a melancholy man above all others complains most; weariness of life, abhorring all company and light, fear, sorrow, suspicion, anguish of mind, bashfulness, and those other dread symptoms of body and mind, must needs aggravate this misery; yet compared to other maladies, they are not so heinous as they be taken. For first this disease is either in habit or disposition, curable or incurable. If new and in disposition, 'tis commonly pleasant, and it may be helped. If inveterate, or a habit, yet they have _lucida intervalla_, sometimes well, and sometimes ill; or if more continuate, as the [4071]Vejentes were to the Romans, 'tis _hostis magis a.s.siduus quam gravis_, a more durable enemy than dangerous: and amongst many inconveniences, some comforts are annexed to it. First it is not catching, and as Erasmus comforted himself, when he was grievously sick of the stone, though it was most troublesome, and an intolerable pain to him, yet it was no whit offensive to others, not loathsome to the spectators, ghastly, fulsome, terrible, as plagues, apoplexies, leprosies, wounds, sores, tetters, pox, pestilent agues are, which either admit of no company, terrify or offend those that are present. In this malady, that which is, is wholly to themselves: and those symptoms not so dreadful, if they be compared to the opposite extremes. They are most part bashful, suspicious, solitary, &c., therefore no such ambitious, impudent intruders as some are, no sharkers, no cony-catchers, no prowlers, no smell-feasts, praters, panders, parasites, bawds, drunkards, wh.o.r.emasters; necessity and defect compel them to be honest; as Mitio told Demea in the [4072]comedy,

"Haec si neque ego neque tu fecimus, Non sinit egestas facere nos."

"If we be honest 'twas poverty made us so:" if we melancholy men be not as bad as he that is worst, 'tis our dame melancholy kept us so: _Non deerat voluntas sed facultas_. [4073]

Besides they are freed in this from many other infirmities, solitariness makes them more apt to contemplate, suspicion wary, which is a necessary humour in these times, [4074]_Nam pol que maxime cavet, is saepe cautor captus est_, "he that takes most heed, is often circ.u.mvented, and overtaken." Fear and sorrow keep them temperate and sober, and free them from any dissolute acts, which jollity and boldness thrust men upon: they are therefore no _sicarii_, roaring boys, thieves or a.s.sa.s.sins. As they are soon dejected, so they are as soon, by soft words and good persuasions, reared. Wearisomeness of life makes them they are not so besotted on the transitory vain pleasures of the world. If they dote in one thing, they are wise and well understanding in most other. If it be inveterate, they are _insensati_, most part doting, or quite mad, insensible of any wrongs, ridiculous to others, but most happy and secure to themselves. Dotage is a state which many much magnify and commend: so is simplicity, and folly, as he said, [4075]_sic hic furor o superi, sit mihi perpetuus_. Some think fools and dizzards live the merriest lives, as Ajax in Sophocles, _Nihil scire vita jucundissima_, "'tis the pleasantest life to know nothing;"

_iners malorum remedium ignorantia_, "ignorance is a downright remedy of evils." These curious arts and laborious sciences, Galen's, Tully's, Aristotle's, Justinian's, do but trouble the world some think; we might live better with that illiterate Virginian simplicity, and gross ignorance; entire idiots do best, they are not macerated with cares, tormented with fears, and anxiety, as other wise men are: for as [4076]he said, if folly were a pain, you should hear them howl, roar, and cry out in every house, as you go by in the street, but they are most free, jocund, and merry, and in some [4077]countries, as amongst the Turks, honoured for saints, and abundantly maintained out of the common stock. [4078]They are no dissemblers, liars, hypocrites, for fools and madmen tell commonly truth.

In a word, as they are distressed, so are they pitied, which some hold better than to be envied, better to be sad than merry, better to be foolish and quiet, _quam sapere et ringi_, to be wise and still vexed; better to be miserable than happy: of two extremes it is the best.

SECT. IV. MEMB. I.

SUBSECT. I.--_Of Physic which cureth with Medicines_.

After a long and tedious discourse of these six non-natural things and their several rectifications, all which are comprehended in diet, I am come now at last to _Pharmaceutice_, or that kind of physic which cureth by medicines, which apothecaries most part make, mingle, or sell in their shops. Many cavil at this kind of physic, and hold it unnecessary, unprofitable to this or any other disease, because those countries which use it least, live longest, and are best in health, as [4079]Hector Boethius relates of the isles of Orcades, the people are still sound of body and mind, without any use of physic, they live commonly 120 years, and Ortelius in his itinerary of the inhabitants of the Forest of Arden, [4080]

"they are very painful, long-lived, sound," &c. [4081]Martia.n.u.s Capella, speaking of the Indians of his time, saith, they were (much like our western Indians now) "bigger than ordinary men, bred coa.r.s.ely, very long-lived, insomuch, that he that died at a hundred years of age, went before his time," &c. Damia.n.u.s A-Goes, Saxo Grammaticus, Auba.n.u.s Bohemus, say the like of them that live in Norway, Lapland, Finmark, Biarmia, Corelia, all over Scandia, and those northern countries, they are most healthful, and very long-lived, in which places there is no use at all of physic, the name of it is not once heard. Dithmarus Bleskenius in his accurate description of Iceland, 1607, makes mention, amongst other matters, of the inhabitants, and their manner of living, [4082]"which is dried fish instead of bread, b.u.t.ter, cheese, and salt meats, most part they drink water and whey, and yet without physic or physician, they live many of them 250 years." I find the same relation by Lerius, and some other writers, of Indians in America. Paulus Jovius in his description of Britain, and Levinus Lemnius, observe as much of this our island, that there was of old no use of [4083]physic amongst us, and but little at this day, except it be for a few nice idle citizens, surfeiting courtiers, and stall-fed gentlemen lubbers. The country people use kitchen physic, and common experience tells vis, that they live freest from all manner of infirmities, that make least use of apothecaries' physic. Many are overthrown by preposterous use of it, and thereby get their bane, that might otherwise have escaped: [4084]some think physicians kill as many as they save, and who can tell, [4085]_Quot Themison aegros autumno occiderit uno_? "How many murders they make in a year," _quibus impune licet hominem occidere_, "that may freely kill folks," and have a reward for it, and according to the Dutch proverb, a new physician must have a new churchyard; and who daily observes it not? Many that did ill under physicians' hands, have happily escaped, when they have been given over by them, left to G.o.d and nature, and themselves; 'twas Pliny's dilemma of old, [4086]"every disease is either curable or incurable, a man recovers of it or is killed by it; both ways physic is to be rejected. If it be deadly, it cannot be cured; if it may be helped, it requires no physician, nature will expel it of itself." Plato made it a great sign of an intemperate and corrupt commonwealth, where lawyers and physicians did abound; and the Romans distasted them so much that they were often banished out of their city, as Pliny and Celsus relate, for 600 years not admitted. It is no art at all, as some hold, no not worthy the name of a liberal science (nor law neither), as [4087]Pet. And. Canonherius a patrician of Rome and a great doctor himself, "one of their own tribe," proves by sixteen arguments, because it is mercenary as now used, base, and as fiddlers play for a reward. _Juridicis, medicis, fisco, fas vivere rapto_, 'tis a corrupt trade, no science, art, no profession; the beginning, practice, and progress of it, all is naught, full of imposture, uncertainty, and doth generally more harm than good. The devil himself was the first inventor of it: _Inventum est medicina meum_, said Apollo, and what was Apollo, but the devil? The Greeks first made an art of it, and they were all deluded by Apollo's sons, priests, oracles. If we may believe Varro, Pliny, Columella, most of their best medicines were derived from his oracles. Aesculapius his son had his temples erected to his deity, and did many famous cures; but, as Lactantius holds, he was a magician, a mere impostor, and as his successors, Phaon, Podalirius, Melampius, Menecrates, (another G.o.d), by charms, spells, and ministry of bad spirits, performed most of their cures.

The first that ever wrote in physic to any purpose, was Hippocrates, and his disciple and commentator Galen, whom Scaliger calls _Fimbriam Hippocratis_; but as [4088]Cardan censures them, both immethodical and obscure, as all those old ones are, their precepts confused, their medicines obsolete, and now most part rejected. Those cures which they did, Paracelsus holds, were rather done out of their patients' confidence, [4089]and good opinion they had of them, than out of any skill of theirs, which was very small, he saith, they themselves idiots and infants, as are all their academical followers. The Arabians received it from the Greeks, and so the Latins, adding new precepts and medicines of their own, but so imperfect still, that through ignorance of professors, impostors, mountebanks, empirics, disagreeing of sectaries, (which are as many almost as there be diseases) envy, covetousness, and the like, they do much harm amongst us. They are so different in their consultations, prescriptions, mistaking many times the parties' const.i.tution, [4090]disease, and causes of it, they give quite contrary physic; [4091]"one saith this, another that," out of singularity or opposition, as he said of Adrian, _mult.i.tudo medicorum principem interfecit_, "a mult.i.tude of physicians hath killed the emperor;" _plus a medico quam a morbo periculi_, "more danger there is from the physician, than from the disease." Besides, there is much imposture and malice amongst them. "All arts" (saith [4092]Cardan) "admit of cozening, physic, amongst the rest, doth appropriate it to herself;" and tells a story of one Curtius, a physician in Venice: because he was a stranger, and practised amongst them, the rest of the physicians did still cross him in all his precepts. If he prescribed hot medicines they would prescribe cold, _miscentes pro calidis frigida, pro frigidis humida, pro purgantibus astringentia_, binders for purgatives, _omnia perturbabant_. If the party miscarried, _Curtium d.a.m.nabant_, Curtius killed him, that disagreed from them: if he recovered, then [4093]they cured him themselves. Much emulation, imposture, malice, there is amongst them: if they be honest and mean well, yet a knave apothecary that administers the physic, and makes the medicine, may do infinite harm, by his old obsolete doses, adulterine drugs, bad mixtures, _quid pro quo_, &c. See Fuchsius _lib. 1. sect. 1.

cap. 8._ Cordus' _Dispensatory_, and Bra.s.sivola's _Examen simpl._, &c. But it is their ignorance that doth more harm than rashness, their art is wholly conjectural, if it be an art, uncertain, imperfect, and got by killing of men, they are a kind of butchers, leeches, men-slayers; chirurgeons and apothecaries especially, that are indeed the physicians'

hangman, _carnifices_, and common executioners; though to say truth, physicians themselves come not far behind; for according to that facete epigram of Maximilia.n.u.s Urentius, what's the difference?

[4094] "Chirurgicus medico quo differt? scilicet isto, Enecat hic succis, enecat ille manu: Carnifice hoc ambo tantum differre videntur, Tardius hi faciunt, quod facit ille cito."