Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	animal_n	body_n	motion_n	1,765	5	7.7303	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16845	A treatise of melancholie Containing the causes thereof, & reasons of the strange effects it worketh in our minds and bodies: with the physicke cure, and spirituall consolation for such as haue thereto adioyned an afflicted conscience. ... By T. Bright doctor of physicke.	Bright, Timothie, 1550-1615.	1586 (1586)	STC 3747; ESTC S106464	155,522	312

to be accoÌ„pted These two pointes being sufficiently proued establish euidently the simple and vniforme faculties of the soule For hereby it is most manifest that by reason of the simple nature thereof it cannot beare any mixture or be support of diuerse thinges neither that diuerse will so neighbour it together as to dwell in one indiuiduall subiect Then seing that they which of al the disagreers least disagree will not so nighly be linked neither can any diuersity of faculty in the minde in a nature so simple and impartible be coupled together where ther is no disagreemeÌ„t of substance nor dissent of mixture but euery parte like the whole and ech like other Againe these pluralities being essentiall can be but one seing essence is not many and nature alwayes farre vnlike the sword of Delphos which serued for diuerse vses euer employeth one to one and not to many otherwise waÌ„t should enforce her which she abounding with sufficiency refuseth in all her actions Moreouer being in euery part like it selfe and ech parte like other no dissimilitude can arise by distinction of faculty Accidentall if they be then is the minde in daunger of loosing all faculty which it cannot do seing it is subiect to no force but of God himselfe that made it Now whatsoeuer naturall faculty in any thing fadeth it is by reason the thing first fadeth which enioyeth that faculty else would they alwayes continue wherefore the minde being euerlasting and exempt from chaunge and corruption her faculty is also essentiall and of like perpetuity I neede not yeeld reason why contrary faculties or such as we call disparates in logicke can haue no roome in a nature so simple as the soule is both in respect of the repugnance within themselues and vnitie of the subiect seing such as are diuerse only refuse that cohabitation and neighbourhood Thus much shal suffice to proue the simple faculty of the soule it followeth to proue the spirite and body to be wholly organicall by organicall I meane a disposition aptnes only without any free worke or action otherwise then at the mindes commaÌ„dement else should there be mo beginninges causes of action then one in one nature which popularity of administratioÌ„ nature will none of nor yet with any holygarcicall or mixt but commandeth only by one souerainty the rest being vassals at the beck of the soueraigne commander The kindes of instruments are of two sorts the one dead in it selfe and destitute of all motion as a saw before it be moued of the workman and a ship before it be stirred with winde and hoised of saile the other sorte is liuely and carrieth in it selfe aptnes and disposition of motioÌ„ as the hound to hunt with and the hauke to fowle with both caried with hope of pray the hand to moue at our pleasure and to vse any other kinde of instrument or toole The second sort of these twaine is also to be distinguished in twaine whereof the one obtaineth power in it selfe and requireth derection only as the beast and fowle aboue mentioned and the other not only direction but impulsion also from an inward vertue and forcible power as the motion of the hand and the variety of the hand actions do most euidently declare Of these three kinds of instruments I place the spirit and bodie both to the mind as the saw or axe in the workmans hand or to the lute touched of the Musician according to the sundry qualities conditions of the instruments of the body in the thirde sort but so as the spirit in comparison of the bodie fareth as the hand to the dead instrumentes Of the first sort they are not because they partake of life of the second they may not be because of them selues they haue no impulsion as it appeareth euidently in animall and voluntarie actions and although more obscurely to be seene in such as be called naturall For the spirit being either withdrawne from the outwarde parts by vehement passioÌ„ of griefe or ouer prodigally scattered by ioy or wasted by paine the outward partes not only faile in their sense and motion but euen nourishment growth therby are hindered and contrarily though the spirit be present except the part be also well disposed not only feeling is impaired such actions as require sense and motion but also concoction and nourishment Againe the spirit it self without impulsion of minde lieth idle in the bodie This appeareth in animall actions more plainly as the mind imploying vehemently the spirit an other way we neither see that is set before our eyes nor heare nor feele that which otherwise with delight or displeasure would vehemently affect vs. In naturall actions and parts it is more obscure either because the spirit can not be altogether so separated by the order of nature being rooted so in the part or because the verie presence of the soule in an organicall bodie without further facultie or action carieth the life withal and is not subiect to arbitrement and will as the royall estate of a Prince moueth silence reuerence and expectation although there be no charge or commaundement therof giuen nor such purpose of presence so life lieth rather in the essence or substance of the soule giuing it to a fit organed body rather then by any such facultie resident therein except we may thinke that lesse portion of spirit serueth for life onely then for life sense and motion so the parts contented with smaller prouision thereof are entertained with life though sense and mouing require more plenty But howsoeuer this be obscure in naturall actions the mind transporting the spirits another way by sudden conceit study or passion yet most certaine it is if it holde on long and release not the nourishment will also faile the increase of the body diminish and the flower of beautie fade and finally death take his fatall hold which commeth to passe not onely by expence of spirit but by leauing destitute the parts whereby declining to decay they become at length vnmeete for the entertainement of so noble an inhabitant as is the soule of stocke diuine of immortall perpetuity and exempt from all corruption Then seeing neither body nor spirit are admitted in the first or second sort of instruments they fall to the third kinde which being liuely or at the least apt for life require direction and also foreine impulsion foraine in respect of them selues destitute of facultie otherwise then disposition but inward and domesticall in that it proceedeth from a naturall power resident in these corporall members which we call the soule not working as ingens by a force voide of skill and cunning in it selfe by a motion giuen by deuise of the Mechenist but farre otherwise indued with science possessed of the mouer as if Architas had bin him selfe within his flying doues Vulcanne within his walking stooles and the mouing engine as it were animated with the minde of the worker therein excelling farre all

whole course of reason is made perfect First that which the greekes cal Sinteresis the ground whereupon the practise of reason consisteth aunswering the proposition in a sillogisme the conscience applying the assumption and of them both the third a certaine trueth concluded these partes the soule doth without instrument of body and neuer faileth therein so farre as the naturall principles lead or outward obiectes be sincerely taken truely reported to the minds consideration From the practises of these ingenerate infallible grouÌ„ds rise all the knowledge of outward thinges and humane sciences and as a rule being but one ruleth equally gold timber and stone and the ballance peaseth all kinde of waighty things alike so these applied to practises of life wordly busines haue ingendred prudence and circumspection in the conuersation of men and maner of behauiour the morall vertues In the perfection of voluntary actions diuerse artes and sciences and aboue all disposeth it selfe to the worship and adoration of God in some one sort or other the right manner whereof depending vpon his expresse oracles and operation of his spirite aboue nature the want wherof hath caused so many rites and sundry superstitioÌ„s as are and haue bene accompted religion in the world the humaine sense being neither able to deliuer misteries of such diuine quality vnto the minde and those groundes and rules being feebled and crooked in that kinde by the degenerate state of our first parentes So then that wherein children seeme to fayle through age in reason is not that the faculty is vnripe or to seeke but because the exercise thereof through necessity of life is employed in such thinges as sense not being before acquainted with maketh offer therof to the mindes iudgement confused and deliuereth one thing for another or the same not sincerely so the fault is in organicall action and not in ingenerate faculty which organe hath not yet the full disposition of all his partes or mistaketh for want of experience that which it reporteth according to which the minde pronounceth directed by her ingenerate science which both are manifest in tender yeares whose braines are so soked and drowned with naturall moisture that in them the animall instrumentes are most feeble especially such as require vse of the braine it selfe the moistest part of all the body the other actions which stand of a passiue disposition as outward sense being litle or nothing thereby hindered This appeareth plainly in those things which children do distinctly coÌ„prehend which their ingenerate science essentiall to the minde doth clearely and perfectly conceiue and iudge as the auncient as a child knowing the heate of fire will as readely iudge of the perrill as the wisest Senatour of the inroad of a borderer or the politick captaine of the vnequall encouÌ„ter with his enimy by place occasion of time or what opportunity so euer hauing felt the heat thereof will as presently iudge the sentence false affirmeth it could as the sharpest witted philosopher the most captious argumeÌ„t subtilest Sorites of Stilpo Moreouer we dayly see in children a Preludium as it were draught of the grauest actions that in earnest do afterward fall out in our life only the thing altered wherin the minde is occupied For they will both counterfet the wise counseller the valiant captaine the Maiesty of a prince duety of homage and subiection and giue signification for the most part of that hope in their youth as a modill wherof age afterward maketh full proofe which as it appeareth in all so most notably in the worthy Cyrus of whose education Zenophon writeth Now it also appeareth in children as their organicall partes are tempered more quickely to apprehend eueÌ„ those childish matters wherewith they busie theÌ„selues or they therewith more or lesse acquainted which both concurred in Cyrus his body being as it should seeme of excellent temper and himselfe sonne of a King at those dayes the great maister of the world as for his education it was nothing else but an acquainting of his minde with those excellent partes of a prince which afterward being at full hability of instrument he put in practise as his gouernment required This called Plato a remembrance only and calling to minde againe of those thinges which the soule by being plunged in this gulfe of the body had forgotten which I so farre otherwise count of as neither do I hold that the soule had euer before any knowledge of these outward thinges and such whereof the senses be motions neither being separated from this corporall society shall haue any knowledge or remembrance of hereafter at least in this maner but only is conuersant in those exercises which require no bodely organ till the resurrection when ioyned to the body againe as after a sleepe it recondeth with fresh memory what it hath done good or euill with conscience excusing or accusing because they rise of sense and sensible obiectes and haue no farther vse then in humane society which such actions do vphold neither carieth it away more then it brought as whereto nothing can be added That then which generally I aunswered touching organical practises peculiar to body and spirite the same doe I apply particularly to the obiection from age and such discretion as it bringeth with it euen that all such are actions depending vpon instrument wherunto the faule whatsoeuer is to be ascribed and not vnto any faculty of the minde which neuer suffereth increase nor decrease or any other kinde of alteration or else vnto want of experience exercise of those things which greater yeares medle with wherein the senses both externall and internall by vse being perfect like as a true looking glasse representeth the countenance to the eye in all pointes as nature hath framed it so offer they the relation true distinct from sensible thinges whereof the minde deliuereth resolution and sentence willeth good thinges and refuseth the contrarie whatsoeuer it seemeth to do otherwise through the inordinate instrumeÌ„ts the seates of vnruly appetite and disorderly affection far different from that which the minde it selfe willeth entirely free from all perturbation That which I haue answered concerning the animall actions fitteth also the obiection of propagation for such partes haue not as yet their naturall disposition thereunto neither doth the animall partes make such discretion in male and female whereof that appetite ariseth although the sight and countenance and person of eche party be all one neither is any faculty idle at any time the instruments only of sense and motion take refreshing by rest especially so many yeares which must needes ensue if it were a faculty distinct and not rather according to the aptnes of instrument a peculiar exercise only For nature employeth all to the vttermost and giueth neuer ouer except it be more chearefully and strongly to lay hand to the worke againe which to propagation needeth not no vse hauing bene thereof at all before If you say it riseth of an

coÌ„dition nothing that proceedeth from God in such special manner as the soule did can be subiect vnto Againe we see this spirit maintained and nourished by the vse of earthly creatures and is either plentifull or scanteth as it hath want or abundance of such corporall nourishment Now to drawe the originall ofspring of the spirite of man from God were in a maner to drawe from him the spirit of all other things wherewith that of man is releeued which can not be accompted to flowe from that breathing of God both seeing the Scripture pronounceth it as peculiar to the soule of man and otherwise should they be not inferiour in that respect to the soules of men which by nature are set vnder his feete and in all respects are farre inferiour vnto him that I mentioÌ„ not too nigh approching the maiestie of God which without impaire thereof admitteth not so nigh the accesse of the nature of inferiour creatures honoring mankind therwith only of all his visible workes Thus then as I take it both the spirite had his first beginning and is of such nature as I haue declared and serueth for these vses I know commonly there are accompted three spirits animall vitall and naturall but these are in deede rather distinctioÌ„s of diuerse offices of one spirit then diuersity of nature For as well might they make as many as there be seuerall parts and offices in the bodie which were both false superfluous Next ensueth the nature of the bodie and his seuerall instruments with their vses which my purpose is here so farre to touch as it concerneth the vnderstanding of that ensueth of my discourse leauing the large handling thereof to that most excellent hymne of Galen Touching the vse of the parts the bodie being of substance grosse earthy resembleth the matter whereof it was made and is distinct into diuerse members and diuerse parts for seuerall vses required partly of nature and partly of the humane societie of life whereupon the braine is the chiefe instrument of sense and motion which it deriueth by the spirit before mentioned into all the partes of the bodie as also of thoughtes and cogitations perfourmed by common sense and fantasie and storing vp as it were that which it hath conceaued in the chest of memorie all which the braine it selfe with farther communication exerciseth alone The hart is the seate of life and of affections and perturbations of loue or hate like or dislike of such thinges as fall within compasse of sense either outward or inward in effect or imagination onely The liuer the instrument of nourishment groweth is serued of the stomach by appetite of meats and drinkes and of other parts with lust of propagation as the hart by arteries conueigheth life to all partes of the bodie so the liuer by vaines distributeth her faculties to euery member thereby the body enioying nourishment increase serued with naturall appetite whereby ech part satisfieth it selfe with that which therto is most agreable And these actions are bodily performed of the soule by employing that excellent and catholicke instrument of spirit to the mechanicall workes of the grosse and earthy partes of our bodies Thus then the whole nature of man being compounded of two extremities the soule and the bodie and of the meane of spirits the soule receaueth no other annoyance by the bodie then the craftes man by his instrument with no impeach or impaire of cunning but an hinderance of exercising the excellent partes of his skill either when the instrument is altogether vnapt and serueth for no vse or in part only fit wherby actions and effects are wrought much inferiour to the faculty of the worker as the instrument is of more particular vse so is the soule the lesse impeached and as more generall so yet more hindered both from varietie and perfection of actioÌ„ as the hart more then the liuer and the liuer more then the braine the stomach more then the rest of the entrailles and all publicke parts more then priuate of which sort the spirit being disordered either in temper or lessened in quaÌ„titie or entermixed with straunge vapours and spirits most of all worketh annoyance and disgraceth the worke and crosseth the soules absolute intention as shall more particularly appeare in the processe of my discourse which that it may yeeld vnto you full aunswer of such doubts as may arise vnto you and make question of the truth of this point I will my self set downe such obiections as may encounter the credit thereof and aunswer them I hope to your satisfying CHAP. XI Obiections against the former sentence touching the maner how the soule is affected of the bodie with answer thereto THE obiections which seeme to enforce vpoÌ„ the body farther power ouer the soule then to withstand the organicall actions are such as are taken from the dispositioÌ„ of our bodies both in health and in sicknesse In health we see how the minde altereth in apparance not onely in action but also in facultie both in that some faculties spring vp which before were not and those through occasions of chaunge of the body either more perfect then otherwise they haue bene or would be This appeareth in age and in diuerse order of diet and custome of sensuall sensible things First touching age and yeares we see in childhoode howe childish the minde beareth it selfe in facultie incomparable to that which afterward it sheweth as the vnderstanding dull the wit of blunter conceipt memorie slipperie and iudgement scarse appeareth The body growing vp and attaining at length the height of his increase all these giftes more and more growe vp therewith and euen as the bodie get maturitie and strength which is the perfection in their kind Againe the bodie passing the point of his vigor and virilitie of age turneth all the wits and sage counsels into more then childish doring by which alterations and chaunges in apparance the mind both suffereth detriment and againe receaueth greater ability of facultie Neither is this only brought to passe through processe of years but also it may seeme that certaine faculties which before were not at a season of age put forth and aduaunce them selues which before gaue no countenaunce of shewe and except we shall make nature keepe idle holy day in them were not at all as the facultie of propagation of all naturall sorts one of the chiefest which if we say it slept as it were in the mind or waited a day it should seeme verie ridiculous that nature should be furnished so many yeares with a facultie which it should put in practise so long after especially considering how particular faculties attend onely vpon single and particular vses and haue no-other employing If it were not before then either should the mind be imperfect at the first wanting some part of the furniture or else should it seeme to rise of the temper of the bodie either of which attribute more vnto the bodie then of right

spoken for the vrine This then is one hinderaunce why the vrine can not be retracted the way being made vp by those skinnes the manner of the entraunce such of that excremeÌ„t into the bladder why such stopping can not be in them as falleth out by closing of poores that happeneth to other partes through euacuation for these passages are neither opeÌ„ because they be full nor closse because they be emptie but are the one for the other at our voluntary pleasures to this is the largenes of the passages to be added which hinder the close sinking of all sides together whith the position of the body downeward direct and thus much for the difference of the retention and excretion and how by reason the partes containing the exerement no calling backe of humors can be as in other parts which haue fluxe and refluxe free Touching the manner of excremeÌ„t this difference also is to be holden that vuch humours as are not yet seperated for euacuation follow the course of spirites and ebbe and flow with them being within the regiment of nature which the vrine contained in his naturall vrinall and attending the opening of the passage and destitute of those actiue spirites can not doe and this I take to be the causes why in extreame passions of feare vrine may passe against his wil that notwithstanding can shed no teares by the same extremity The third pointe remaineth for the more easie declaration of this dolefull gesture of what disposition of body they are of who are apt to teares They are almost altogether of a moist rare and tender body especially of brayne and heart which both being of that temper carie the rest of the parts into like disposition this is the cause why children are more apt to weepe then those that are of greater yeares and women more then men the one hauing by youth the body moist rare soft and the other by sex Whereby teares both easily flow and are supplied with plentifull matter if with rarenes of body and humidity the braine aboue the rest exceede that way and the eyes be great vaynes passages there about large theÌ„ waÌ„teth ther nothing to the fouÌ„tain of tears eueÌ„ vpoÌ„ smal occasioÌ„ coÌ„trarily they which haue their bodies drier by nature and more coÌ„pact and the passages and poores close as men in comparison of women children such hardly yeeld forth that signe of sorrow though the occasion may require it Thus you vnderstaÌ„d what occasion moueth weeping how taken and what state of bodie they be of that easily water their cheekes when sorow and calamitie afflicteth Now let vs consider the matter of teares what it is and whence particularly and properly they flow and manner how The matter is the excrementitious humiditie of the brayne not contained in the vaynes for else would teares not be cleare nor of a waterish colour but resembling the colour of vrine receiue a tincture from the thinnest parte of the blood and so appeare yellow except the straining of the humour might seeme to clarifie them which can not so be For straining although it cast away impuritie it altereth not colour as strayne claret wyne as ofteÌ„ as you will it keepeth stil the colour Againe the tincture of yellow being of a cholericke whay in the blood which is most thinne would nothing hinder the passage of the teare nor remaine behind in the strainer Then we may resolue vpon this point that teares rise of the brains thinnest most liquide excrement whereof being the moystest part of the whole bodie and twise so much in quantitie as the braine of an oxe it hath great plenty euen more then anie other part both in respect of his temper and largenesse This excrement is voyded ordinarily by the palate the nose and the eyes by certaine passages ordained for vaines arteries and sinues from that carnell which is placed in the sadle of the bone called the wedge which is direct ouer the palate of the mouth this carnell is there placed that the excremeÌ„t might not rush suddenly into these parts but gently distill into them The most ordinarie passage of thinne humour is by the pallate and nose the pallate receaueth it directly the nose from the eyes lest they should be molested by continuall fluxe into the eyes it floweth by the passage of the second couple of nerues which serue to moue the eye not entering the substance of them but passing on all sides floweth to the eyes and from thence is receaued of the fleshly carnell in the inner corner of the eye and so passeth into the nose and voydeth out to purge the head thereby and this is the ordinarie course of that humiditie which voyded from the braine into the nose VpoÌ„ occasioÌ„ of grief or trouble of smoke or wind this thinne liquor floweth froÌ„ all partes is receaued of another fleshly carnell vnder the vpper eye lid towards the eares from thence also watereth them and trickleth downe the cheekes So then you perceaue the matter of teares by what streames it voydeth and how it is conueighed it remaineth last of all to lay open vnto you what causeth the fluxe out of the eyes seeing ordinarily it should passe into the nose or through the palate be voyded out at the mouth and how in weeping nature dischargeth her self of this excrement For clearing of which point you must call to remembrance the kinde of passion wherewith nature is charged in matter of griefe or feare which is an enforcement of flight into her owne center not hauing whither else to flee whereby she gathereth in one her spirits and bloud calleth them in partly withdrawing them from that fearefull obiect partly by vniting of forces inableth her selfe to make greater resistance against that which annoyeth These spirites are such as passe from the principall partes of the heart braine and liuer and giue life nourishment sense and motion to the rest of the members of our bodies So then the braine being thus replenished with his flowing spirites is fuller then it was before and of necessitie warmer heat alwayes accompanying spirit with the spirite refloweth also the bloud and humours and that all may become safe nature maketh such contraction of the substaunce of the braine and partes thereabout that as one desirous to hold fast with his hand that which is apt to flowe forth loseth by his hard handlinge and compression which otherwise he might retaine so it expresseth that which by thinnesse is readie to voide and forcing with spirit pressing with contracted substance signifieth by shower of teares what storme tosseth the afflicted hart and ouercasteth the cheerfull countenaunce And this is the manner of the watering of the sorowfull cheekes and visage disfigured with lamentatioÌ„ which being by this double meanes inforced issue in more plentie then the passage into the nostrells can readilie discharge the aboundance whereof drencheth the eyes ouerflowing the brimmes of the eye liddes filleth the bosome

hath practise of senses separated froÌ„ the bodie Cap. 19. pag. 116. The accidentes which befall melancholie persons Cap. 20. pag. 123. How melaÌ„choly altereth the qualities of the bodie Cap. 21. pag. 125. How melancholy altereth those actions which rise out of the braine Cap. 22. pag. 129. How affections be altered Cap. 23. pag. 132. The causes of teares and theire saltnes Cap. 24. pag. 135. Why teares endure not all the time of the cause and why in weeping commonly the finger is put in the eye Cap. 25. pag. 148. Of the partes of weeping why the countenance is cast downe the forehead lowreth the nose droppeth the lippe trembleth c. Cap. 26. pag. 123 The causes of sobbing and sighing and how weeping easeth the hearte Cap. 27. pag. 157. How melancholye causeth both weeping and laughing with the reasons how Cap. 28. pag. 161. The causes of blushing and bashfulnes and why melancholy persons are giueÌ„ thereunto Cap. 29. pag. 166. Of the naturall actions altered by melancholy Cap. 30. pag. 173. How melancholie altereth the naturall workes of the bodie iuice and excrement Cap. 31. pag. 178. Of the affliction of conscience for sinne Cap. 32. pag. 184. Whether the afflicted conscience be of melancholie Cap. 33. pag. 187. The particular difference betwixt melancholie and the afflicted conscience in the same person Cap. 34. pag. 193. The affliction of minde to what persons it befalleth and by what meanes Cap. 35. pag. 198. A consolation to the afflicted conscience Cap. 36. pag. 207. The cure of melancholie how melancholicke persons are to order them selues in actions of mind sense and motion Cap. 37. pag. 242. How melancholicke persons are to order theÌ„ selues in their affections Cap. 38. pag. 249. How melancholicke persons are to order them selues in the rest of their diet and what choyce they are to make of ayer meate and drinke house and apparell Cap. 39. pa. 257. The cure by medicine meete for melancholicke persons Cap. 40. pag. 265. The maner of strengthening melancholicke persons after purging with correction of some of their accidents Cap. 41. pag. 277. A TREATISE OF MELANCHOLIE CHAP. 1. Howe diuerslie the word Melancholie is taken BEFORE I enter to define the nature of melancholie what it is for the cleare vnderstaÌ„ding of that wherein my purpose is to instruct you it shall be necessarie to lay forth diuerse maners of takinge the name of melancholie and whereto the name being one is applied diuerslie It signifieth in all either a certayne fearefull disposition of the mind altered from reason or else an humour of the body coÌ„monly taken to be the only cause of reason by feare in such sort depraued This humour is of two sorts naturall or vnnaturall naturall is either the grosser part of the bloud ordained for nourishment which either by abundance or immoderate hotenesse passing measure surchargeth the bodie and yeeldeth vp to the braine certaine vapors whereby the vnderstanding is obscured or else is an excrement ordained to be auoyded out of the bodie through so manie alterations of naturall heate and varietie of concoction hauing not a drop of nourishing iuyce remaining whereby the bodie either in power or substance may be relieued This excrement if it keepeth the bounds of his owne nature breedeth lesse perturbance either to bodie or minde if it corrupt and degenerate farther from it selfe and the qualitie of the bodie then are all passions more vehement so outragiously oppresse and trouble the quiet seate of the mind that all organicall actions therof are mixed with melancholie madnesse and reason turned to a vaine feare or plaine desperation the braine being altered in his complexion and as it were transported into an instrument of an other make then it was first ordained these two according to the diuersitie of setling do ingender diuersitie of passions according therunto do diuerslie affect the vnderstanding do alter the affection especially if by corruption of nature or euill custome of manners the partie be ouer passionate The vnnaturall is an humour rising of melancholie before mentioned or else from bloud or choler whollie chaunged into an other nature by an vnkindly he ate which turneth these humours which before were raunged vnder natures gouernment and kept in order into a qualitie whollie repugnant whose substance and vapor giueth such annoyance to all the partes that as it passeth or is seated maketh strange alterations in our actions whether they be animal or voluntarie or naturall not depending vpon our will and these are all which the name of melancholie doth signifie now the definition and what it is As the thinges be diuerse so it also followeth the suite and is likewise diuerse either of the humour or of the passion and the humour being either a nutritiue iuyce or an excrement vnprofitable thereunto I define the humor no otherwise then that part of that bloud which naturally of the rest is most grosse and the excrement the superfluitie of the same which if it putrifieth bestoweth still the name of a farre diuerse thing both in temper nature called blacke choller The melancholie passion is a doting of reason through vaine feare procured by fault of the melancholie humour Thus brieflie clearly do you vnderstand what the nature of melancholie is and whereto the name is vsually applied of which when I shall haue at the full to your contentment entreated then will I satisfie the other part of your demaund and lay open the consent and difference betwixt the conscience oppressed with sence of sinne and this naturall kinde before meÌ„tioned and minister vnto you such heauenlie comfort and counsell as my slender skill will affoord and such phisicke helpe as your present neede requireth CHAP. II. The causes of naturall melancholie and of the excesse thereof AS all naturall humours rise of nourishment so melancholie being a part of bloud from thence it springeth also Whatsoeuer we receaue into the bodie for sustentation of this fraile life consisteth of diuersitie of partes being it selfe compounded although to the outward viewe it seemeth to appeare vniforme as bread flesh fish milke wine beare c. which shewe of vniformitie being taken away by the naturall furnace which preserueth the liuely heate of euerie liuing thing that outward resemblance vanisheth and the diuersitie manifesteth it selfe as we see gold or siluer before it be proued with fire appeareth no other then all alike but afterward is discouered by the burning crucible to be much otherwise so fareth it with nourishments whose diuerse partes are layd open by so manifold concoctions and cleansings and straininges as are continually without intermission practized of nature in euerie mans bodie no gold finer more busie at the mine or artificiall Chymist halfe so industrious in his laboratorie as this naturall Chymist is in such preparations of all nourishment be it meat or drinke of what sort soeuer By this meanes the bloud which seemeth in all parts like it selfe no egge liker one to another is preserued

reformed the strength returneth and the spirit reuiueth and sufficient contentment seemeth to be giuen to nature which notwithstanding not fully so satisfied prepareth farther the aliment of firme substance and spirits of purer sort for the continuall supply of those ingenerate for sence motion life nourishment Nowe although these spirites rise from earthly creatures yet are they more excellent then earth or the earthie parts of those natures from which they are drawne and rise from that diuine influence of life and are not of them selues earthie neither yet comparable in purenesse excellencie vnto that breath of life wherewith the Lord made Adam a liuing soule which proceeded not from any creature that he had before made as the life of beasts and trees but immediatly from him selfe representing in some part the character of his image So then these three we haue in our nature to consider distinct for the clearer vnderstanding of that I am to intreate of the bodie of earth the spirit from vertue of that spirit which did as it were hatch that great egge of Chaos the foule inspired from God a nature eternall and diuine not fettered with the bodie as certaine Philosophers haue taken it but handfasted therwith by that golden claspe of the spirit whereby one till the predestinate time be expired and the bodie become vnmeet for so pure a spouse ioyeth at and taketh liking of the other Nowe as it is not possible to passe from one extreme to an other but by a meane and no meane is there in the nature of man but spirit by this only the bodie affecteth the mind and the bodie and spirits affected partly by disorder and partly through outward occasions minister discontentment as it were to the mind and in the ende breake that bande of fellowship wherewith they were both linked together This affecting of the minde I vnderstand not to be any empairing of the nature thereof or decay of any facultie therein or shortning of immortality or any such infirmitie inflicted vpon the soule from the bodie for it is farre exempt from all such alteration but such a disposition and such discontentment as a false stringed lute giueth to the musician or a rough and euill fashioned pen to the cunning writer which only obscureth the shew of either art and nothing diminisheth of that facultie which with better instruments would fully content the eye with a faire hand satisfie the eare with most pleasant and delectable harmonie Otherwise the soule receaueth no hurt from the bodie it being spirituall and voyde of all passion of corporall thinges and the other grosse earthie and farre vnable to annoy a nature of such excellencie CHAP. X. How the bodie affecteth the soule IN this sorte then are you to conceiue me touching those actions which the bodie seemeth to offer violence to the soule in that no alteration of substance or nature can rise there from nor anie blemish of naturall facultie or decaye of such qualities as are essentiall vnto the soule otherwise might it in the end perish and destroy that immortall nature which can not by anie meanes decaie but by the same power which created it But thus onely doe as I may so call them passions force the soule eueÌ„ through the euill disposed instrument of the bodie they depraue the most excellent and most perfect actions whereto the soule is bent in the whole order of mans nature and by corruption of the Spirites which should be the sacred band of vnitie cause such mislike as the soule without that mediation disdaineth the bodies longer fellowship and betaketh it selfe to that contemplation whereto it is by nature inclyned and giueth ouer the grosse and mechanicall actions of the bodie whereto by order of creation it was allotted in the earthly tabernacle But you wil say vnto me experience seemeth to declare a further passion of the soule from the bodie then I mention for we see what issues bodelie thinges and the bodie it selfe driue our mindes vnto as some kinde of musicke to heauines other some to chearefulnes other some to compassion other some to rage other to modestie and other to wantonnes likewise of visible thinges certayne sturre vs to indignation and disdayne and other to contentednes and good liking In like manner certaine natures takeÌ„ inward moue vs to mirth as wyne and other to heauines some to rage furie and frensie and other some to dulnes heauines of spirite as certaine poysones in both kinds do manifest these passions vnto vs besides such as rise of our humours bredde in our owne bodies which may be reasons to one not well aduised so to mistake these effectes of corporall thinges as though the soule receiued farther impression not onely in affection but also in vnderstanding then I haue vnto you mentioned for satisfying of you in which doubtes you are diligently to consider what I shall declare concerning the seuerall actions of bodie soule and spirite and how each one of these performeth their actions which must be kept distinct for better vnderstanding of that I shall hereafter in this discourse lay open vnto you And first concerning the actions of the soule you remember how it was first made by inspiration from God himselfe a creature immortall proceeding from the eternall with whome there is no mortality The end of this creation was that being vnited to the bodely substance raised and furnished with corporall faculties from the earth commoÌ„ with other liuing creatures there might rise a creature of middle nature betwixt Angels beastes to glorifie his name This the soule doth by two kindes of actions the one kinde is such as it exerciseth seperated from the bodie which are contemplations of God in such measure as he is by naturall instinct opened vnto it with reuereÌ„t recognisaunce of such blessinges as by creation it is endued with Next vnto God whatsoeuer within compasse of her conceite is immortall without tediousnes or trauell and with spiritual ioye incoÌ„parable These actioÌ„s she is busied with in this life so long as she inhabiteth her earthly tabernacle neither in such perfection nor yet so freely as she doth seperated and the knot loosed betwixt her and the body being withdraweÌ„ by actions exercised with corporall instrument of baset sort These are the other kinde which the soule by the creators law is subiect vnto for the continuance of the creature and maintenance of the whole nature with dueties thereto belonging animall vitall naturall and whatsoeuer mixed requireth ioyntly â—ll three as this corporall praising of God for his goodnes and praying vnto him for necessities releeuing our brothers want and defending him from wrong with euerie ones seuerall vocation wherein his peculiar charge lyeth whether it be in peace or in warre at home or abroade with our countrymen or with straungers in our owne famelies or with our neighbours whether it be superiority of commaudement or duety of obedieÌ„ce which differ in degree as they be nigher or farther

of the actions peculiar to the soule or communicate more or lesse with them If you say vnto me how commeth it to passe that the soule being of so single and diuine a nature as the creation manifestly sheweth intermedleth with so grosse actions as are common not onely with bruite beastes as sense motion and appetite but euen also with natures of farre inferiour condition as plantes and mineralls whereby it seemeth that either the soule is not of such excellency as in truth it is or else that our nature consisteth of three soules to which seuerall faculties and actions are alotted By deeper consideration of the nature of the soule this obiectioÌ„ may be easily aunswered The soule as the substance therof is most pure and perfect and far of remoued from corruption so it is endued with faculties of like qualitie pure immortall and answerable to so diuine a subiect carrieth with it an instinct science gotten neither by precept nor practise but naturally therewith furnished whereby it is able with one vniuersall and simple facultie to performe so many varieties of actions as the instrument by which it performeth them carrieth an apt inclination thereto as the brayne being an instrument of conceite it therewith conceiueth the eye to see it seeth the eare to heare it heareth and so the instrument of smelling and taste wanting nothing of their naturall disposition the soule smelleth with discerneth tasts which otherwise disposed it can not shewe that ingenerate instinct by outward senses the faculty yet notwithstanding remayning entyre and vntouched I say the facultie and not faculties For if we plant so many faculties in the soule as there be outward and inward actions performed by vs it certainely could not be simple but needes must receiue varietie of composition to aunswer so many faculties as we see insensible creatures which as they worke diuersly so haue they diuerse varieties of substance of which sort among many other is Aloe Rhubarb and diuers simples that with one parte of their substance loose and open and with the other stoppe and staie the same also is sensible in colewortes and Cabages and in the substance of shell fisbes whose decoction looseth the bodie and procureth soliblenes their substance being of a quite contrary operation which riseth of a diuerse teÌ„pered substance in one nature compounded of such varietie whereof as the soule together vniforme is voide so can it not possesse any variety of facultie This if it seeme straunge vnto you considering the diuerse sorts of actions and the vnlikelines of performance of so many and so diuerse I will as I may in a matter so difficult aboue the reach of any similitude of visible creature except it selfe only by comparison make the assertion more plaine Compare the skill of painting with this simple and vniforme faculty of the soule the faculty is simple and one and yet cold Apelles therewith vse both the grosse the small pensill he could draw a line euident to the eye a farre of and so subtle that scarse might it be discerned nigh at hand he could applie himselfe by his vniforme faculty to all the parts of Venus beauty otherwise must it of necessitie follow that so many instrumentes of painting as he vsed so many kinds of lines as he could draw and so many partes as he could counterfet the eye the nose the mouth c so many sundry faculties of painting had he which to a man not destitute of the facultie of reason must needes seeme most absurd The same appeareth in the art of musick which being attayned vnto but one facultie yet is it the same in all the kindes of moodes variety of tune and time although the practise be diuerse Euen so the soule hath a faculty one single and essentiall notwithstanding so many and sundry partes are performed in the organicall bodies as we dayly put in practise neither is it hereof to be gathered that the soule affordeth no mo actions then there be instruments for both her proper actions require none and the other common with the bodye by diuerse vsing and applying of the same instrumeÌ„t are manifold and sundry and the more sundry the more generall the instrument is and pliable to diuerse vses euen so as the soule in organicall actions vseth one and the selfe same instrument to chaungeable offices likewise being separated from the body although the faculty be one it also exerciseth of her selfe without instrument from one faculty diuers dueties And thus haue you my opinioÌ„ touching the actions of the soule either considered seperate or coÌ„ioyned with the body and being ioyned therunto such as it exerciseth of it selfe or by those organicall meanes as the body affordeth it remaineth next to entreate of the spirite and of the bodie with their seuerall actions Of such organes as the soule vseth for instrumentall actions some are of substance nature most quick rare and subtile other some grosse slow earthy more or lesse The subtile instrument is the spirite which is the most vniuersall instrument of the soule and embraceth at ful so farre as bodely vses require al the vniuersall faculty wherwith the soule is indued and directeth it and guideth it vnto more particular instruments for more speciall and priuate vses as to the eye to see with to the eare to heare to the nose to smell to the bowells stomack and liuer to nourish to the heart to maintaine life and to other partes to the end of propagation this is all performed by the selfe same one and single spirite If you demaunde whereof this spirite is made I take it to be an effectuall and pregnaÌ„t substaÌ„ce bred in all thinges at what time the spirit of the Lord did as it were hatch and breede out all liuing thinges out of that Chaos mentioned in the Genesis which Chaos as it was matter of corporall and palpable substance to all thinges so did it also minister this liuely spirit vnto theÌ„ diuerse and seuerall according to the diuersitie of those seedes which God indued it withall to some more pure to other some more grosse according to the excellency of the creature and dignitie of the vses wherto it is to be employed from this power of God sprange the spirite of man as I take it raised from the earth together with the body whereby it receiued such furniture and preparatioÌ„ as it becommeth a lodging for so noble a gest except it may seeme more likely to be infused and inspired into the bodie with that breath of life which was the soule of man at what time god had first made his corps of the mould of the earth which I for certayne reasons here following am moued to make doubt of First although it be an excellent creature and farre excedeth the grosse substance of our bodie yet is it baser then to be attributed to so diuine a beginning as from God immediatly especially considering it hath not only beginning but perisheth also to which

industrie of art For here the natural Apelles painteth as well within as without and Phydias is no lesse curious in polishing the entralles and partes withholden from the viewe then in garnishing the outward apparance and shew of his frame and which is yet more here the crafts man entreth him selfe into all the parts of the worke and neuer would relinquish the same Although we place the spirit and body in the third kind of instruments yet is there great oddes betwixt these two For the spirit answereth at full all the organicall actions of the soule hath in it no distinction of members the body is of more particular vses compounded of sundry parts ech of them framed of peculiar duties as the mind and spirit employeth them The spirit is quicke nimble and of maruelous celeritie of motion the body slow dull and giuen to rest of it selfe the spirit the verie hand of the soule the body bodily members like flailes sawes or axes in the hand of him that vseth them For as we see God hath geuen vs reason for all particular faculties and hand for all instruments of pleasure of necessitie of offence of defence that thereby although man be borne without couering without teeth without hoofe or horne only with tender nailes and those neither in fashion nor temper fit for fight yet he clotheth him selfe both against the tempest warme against force of weapon with coate of steele and maketh vnto him selfe weapons of warre no tush no horne no hoofe no snout of elephant in force comparable thereunto so the spirits of our bodies and this hand of our souls though it be but one yet handleth it all the instruments of our body and it being light subtile and yeelding yet forceth it the heauiest grossest hardest parts of our bodies chewing with the teeth and striking with the fist bearing downe with the thrust of shoulder the resistance of that which standeth firme and containing alone the force of all the members seeth with the eye heareth with the eares vnderstandeth organically with the braine distributeth life with the hart and nourishment with the liuer and whatsoeuer other bodely action is practised This hand is applied to the grosse instrument and the effect brought to passe yet not absolutely of it selfe but by impulsioÌ„ of the mind which is placed the only agent absolute and soueraigne not onely in respect of commaunding but also offacultie execution This place then beareth the spirits among the instruments and as the soule is one and indued with one only facultie so the spirit is also one and embraceth that one faculty and distributeth it among the corporall members as euerie one according to his diuerse temper or frame or both ioyntly together is meete this way or that way to be employed yet so that by degrees and diuerse dispensations it is communicated from the principall and chiefe partes with the rest As first life and vitall spirit from the hart to the rest by arteries nourishment and growth from the liuer by vaines sense and motion from the brayne by nerues not confusedly and by equall portions administred to all alike but by such geometrical proportion as iustice requireth and is necessary for the office of euerie part Thus you see what nature the spirit is of and to what vse it serueth in our nature and of what sort of instrument it is to be accompted The corporall part and mÃ©bers because their seruices be many are distinct into diuersitie of shapes and tempers to answer all turnes wherof some be more generall and beare as it were office ouer the rest as the heart is most generall and extendeth it selfe to all the parts with this prerogatiue aboue the liuer that a part may liue for a time and not be nourished nether yet caÌ„ any part be nourished without life This rule it exerciseth by the ministery of his arteries extended in branches throughout the bodie and scattering the spirit of life throughout Next the hart in vse and office towardes other members the liuer obtaineth the second place by whose vertue through the operation of the soule and that spirituall hand nourishment and preparation of aliment is perfourmed in all the parts vpon whom attendeth the stomach the rest of the entralls vnder the midriffe The third place is allotted to the braine which by his sense and motion guideth and directeth the partes maintained with life and nourishment his sense is of two sorts and so his motion both inward outward The inward sense thinketh imagineth and remembreth and is practised with that peculiar temper and frame which the braine hath proper as also his internall motion not much vnlike the panting of the hart The outward sense and motion of sinewes is deriued from it into all parts that require sense or mouing The other parts subiect to these three principall and their ministers serue their owne turnes only and are of priuate condition except the soule command a voluntarie or mixed action as to walke to go c. or to take breath giue passage of stoole or vrine CHAP. XIII How the soule by one simple facultie performeth so many and diuerse actions THvs haue you these partes and organicall vses distinct and if it seeme yet difficult vnto you to conceaue how one simple faculty can discharge such multiplicitie of actions way with me a litle by a comparison of similitude the truth of this point accordingly accept it We see it euident in automaticall instrumentes as clockes watches and larums howe one right and straight motion through the aptnesse of the first wheele not only causeth circular motion in the same but in diuerse others also and not only so but distinct in pace and time of motion some wheeles passing swifter then other some by diuerse rases nowe to these deuises some other instrument added as hammer and bell not only another right motion springeth therof as the stroke of the hammer but sound also oft repeated and deliuered it at certaine times by equall pauses and that either larume or houres according as the partes of the clocke are framed To these if yet moreouer a directorie hand be added this first and simple and right motion by weight or straine shall seeme not only to be author of deliberate sound to counterfet voyce but also to point with the finger as much as it hath declared by sound Besides these we see yet a third motion with reciprocation in the ballaÌ„ce of the clocke So many actions diuerse in kinde rise from one simple first motion by reason of variety of ioynts in one engine If to these you adde what wit can deuise you may finde all the motion of heauen with his planets counterfetted in a small modill with distinction of time season as in the course of the heauenly bodies And this appeareth in such sorte as carie their motion within them selues In water workes I haue seene a mill driuen with the winde which hath both serued for grist

false because it seeth in dreames things past as present for so it doth also future things sometimes which rather may argue that both past and to come are both present vnto the mind of such things as fall into the capacitie of her consideration If anie man thinke it much to aduance the mind so high let him remember from whom it proceeded the maner howe it was created and the most excellent estate thereof before the fall and no doubt it will sufficiently aunswer that difficultie and confirme that which I haue said And thus much for that interruption of my aunswer to the obiection from sicknesse whether the soule hath outward sense and not organicall or no. Now to prosecute the aunswere I say all those which seeme to be faculties altered in sicknesses be only organicall dispositions which the soule vseth as she findeth them As for the outward senses the humidities and superfluities of the eares in some sicknesse being dried vp maketh hearing more quicke then in health so the poores of smelling may be more open and the eye by the same reason receaue quicker sight and the sense of feeling more exact or by reason the spirites are more subtile which thereby with greater case flowe into all partes of the instrument nowe emptied of superfluity Againe in phrenticke persons we see through drinesse of the braine and sinewes what strength they become of that fower men in health are scarse able to hold them though otherwise weake and feeble Nowe the outward passages of senses thus cleared and the spirits more rare and subtile deliuer more exactly to the inwarde the Ideas of such things as require to be admitted which inward senses by like disposition of the braine more exactly discerne the outward qualitie of thinges deliuer more sincere reporte vnto the minde which finding all so cleare giueth sentence pronounceth and debateth more perfectly in respect of that distinction and clearnesse it findeth in those personall representations of thinges which may seeme vnto such as consider not duely whereof it riseth to be an increase of gift in the minde by sickenesse and not greater clearenesse of the obiect This disposition of instrument causeth some children to be more pregnant then other some and in sickenesse manie one to be of better aduisement then in health and if you list inferre it vppon the former groundes I will not denie this to be the cause whie some be idiottes and fooles and other some of quicke spirit and prompt witted Nowe as this clearing of the poores and subtiliation of spirits is cause of these more readie and distinct actions in sicknesse then in health and in youth aboue the tendernesse of yeares so in health the poores replenished with their humours and the spirites recouering their ordinarie grossenesse or mediocritie the actions become of the same condition they were before not by anie alteration of facultie but through instrument diuersly disposed In like manner the aged farre stroken in yeares faile in the execution of externall actions though their mindes should rather be wiser through experience if anie thing be learned by the practise of this life by excrementitious humiditie and rewmaticke superfluities which drowne the instrument and an internal drinesse whereby all wayes to that small reÌ„nant of spirit is stopped through contraction and shrinking of poores the verie cundites of the spirit into all the corporal members neither only do they faile in outward sense and motion but by the internall also suffer like imbecillitie whereuppon their minde framinge conclusions vpon false groundes seeme to faile in that action also not hauing better matter to work on If you say vnto me why is not this helped by that inorganicall sense of the minde and so these in conueniences auoyded you must coÌ„sider the minde neuer exerciseth that but being withdrawen from the corporall socieâ—y these mechanicall actions which in a maner in sleepe extasie it is then it maketh choice of particulars as it listeth it selfe what who where and when neither is it tied to these outward ministers or those Ideas which they take viewe of Moreouer we must remember that during this life sauing vpon certaine occasions extraordinary God hath ordained these actions corporal neither is it necessary that wants of outward senses should be so supplied which before sinne tooke such hold of soule and body were not subiect to these imbecillities but perfectly and sincerely deliuered the condition of sensible things to the mindes consideration which reposing trust in them according to the integrity wherin they first stoode dischargeth her office of vnderstaÌ„ding iudging and willing as this way only it findeth cause And thus much touching the aunswere to the former obiections notwithstanding whose probabilities to the contrary you may perceiue how the body only receiueth these alterations before mentioned euen as instruments of a corporall substance and raised from the earth subiect to earthly and elementary chaunges without touch of soule or disturbing of that immortal nature which proceeded from the breath of God and is of a more noble race neither are you so to vnderstand me as though I accompted the soule in this present state equall with the first creation that were erronious and against the history of maÌ„s fall and of that curse which ensued through disobedience and contrary to that experience which euery one findeth of imbecillity in the most excellent actions of the minde and such as require no organ but my discourse tendeth in this point to exempt it from corporal contagion only which it can not in any sort receiue more then the heauens pollution from the earth being a nature farre more different in comparison then the heauens from this inferiour world which is alotted to our vse of habitation Hauing hitherto declared how perturbations rise of humors although it be not greatly pertinent to the matter in hand of couÌ„sell in this passion yet because my meaning is not only to satisfie your request in that but also to giue you argumeÌ„t of philosophicall discourse to occupie your selfe in this heauy time wherein both melancholie doth all it may to discourage you and Sathan the old enimy taketh aduantage to serue his turne vpoÌ„ your present imbecillity I will add the reason of such accidentes as fall vnto these passions in such probability as my habilitie will affoord both for mine owne exercise and your contentment whom in times past I haue knowen to be delighted with studie of philosophie CHAP. XX. The accidentes which befall melancholicke persons AS all other state of bodie so the melancholick sheweth it self either in the qualities of the body or in the deeds Of the qualities which are first taken froÌ„ the elemeÌ„ts the melaÌ„cholick without adustion is cold and drie of such as are second rising from the first of colour blacke and swart of substance inclyning to hardnes leane and spare of flesh which causeth hollownes of eye and vnchearefulnes of countenance all these more or lesse some or all either as

the melaÌ„choly is ingenerate or gotten by error of diet hath continued longer or short time Of deedes and such as are actions of the brayne either of sense and motions dull both in outward senses and conceite Of memory reasonable good if fancies deface it not firme in opinion and hardly remoued wher it is resolued doubtfull before and long in deliberation suspicious painefull in studie and circumspect giuen to fearefull and terrible dreames in affection sad full of feare hardly moued to anger but keeping it long and not easie to be reconciled enuious and ielous apt to take occasions in the worse part and out of measure passionate whereto it is moued FroÌ„ these two dispositions of brayne and heart arise solitarines morning weeping if it be of sanguine adust melancholie laughter sighing sobbing lamentation countenance demisse and hanging downe blushing and bashfull of pace slow silent negligent refusing the light and frequency of men delighted more in solitarines obscurity These are actioÌ„s which lie in our powers to doe and are called animall Of naturall actions their appetite is of greater then their concoction digestion slow and excretion not so ready pulse rare and slow And thus faireth it with melancholy persons in those deedes which are actions Other deedes are certayne workes and effectes of their naturall actions such are nutritiue iuice or excrement Their nutritiue iuice as blood and the secondary humours that rise there from are thick and grosse their blood blacke and nothing fresh Their melancholicke excrement very much if the splene do his part if it faile either by imbecillity of attraction or any hinderance of obstruction then is it more plentifull in the vaynes and greately altereth the complexion if it discharge not itselfe of the superfluitie of that it hath drawen froÌ„ the blood then swelleth it and groweth it into obstructions causeth shortnes of breathing especially after meate and an vnnaturall boyling of heate with wyndines vnder the left side and plenty of humidity in the stomach which aboundeth in spitting by hindering the first concoction in the stomach and noysome vapours causing palpitation of the heart The excrement of stoole is hard blacke and seeldome vrine pale and verie low coloured nor much in quantitie These are the chiefe accidentes which fall vnto melaÌ„cholicke persons of them I will deliuer vnto you the particular causes so farre as belongeth vnto the charge of this melancholicke discourse CHAP. XXI How melancholy altereth the quallities of the body THE bodies of melancholike persons if they be naturally giuen to that humor or otherwyse it hath preuailed in time vpon them are colder and dryer then others or if they be such by error of diet theÌ„ in times past they theÌ„selues haue bene partly through contagion of that humor which with his cold altereth the complexion and partly by the nourishment taken from the masse of blood because all the partes are maintayned and releeued with cold and dry aliment the rest of the blood being cooled by that grosse and earthy parte Sometimes it faireth with them otherwise to be intemperately hote through obstruction which may gather heat in the splene and so accidentally breed an hoate distemper Againe if the melancholie be of the adust kinde which pertaketh of heate and becommeth eger and fell then are they also disteÌ„pered in heate or at the least not molested with cold and howsoeuer it faire with them in hoate or cold alwayes they keepe drie in substance of their bodies both the naturall and the adust a-melancholy agreeing therewith An humidity they haue of Rewme and spitting from the stomach whose concoction is hindred and natural heate cooled sometimes by the splenes disorder which lieth nigh thereunto and may with more plenty then need requireth of that soure iuice which serueth to stirre vp appetite dull that heat of the stomach wherewith the concoction is made perfect and excrementes become few but this is a moistnes excrementitious and accidentall in that parte and peraduenture like in the brayne by consent of the stomach the substance of the rest keeping drie through the nature of the nourishment which in time maketh the complexion of like qualitie They are not so well flesht nor in such good plight as either they haue ben or as some other complexion by reason all the natural actions that should serue that vse are become weaker as it were smothered with this soote of melancholie neither is the melancholie blood cold and drie a fitte matter to raise vp fatt or plenty of flesh for to both these are requisite a moderatioÌ„ of complexioÌ„ in the first qualities and a matter of moderate temper which may entertaine both flesh and fat Thirdly the poores of the body being not so free for distribution of blood by reason of their grosse nourishment and nature of the humor with which his coldnes and sowernes for such is the taste of melancholie closeth vp the poores or straightneth the passages of it selfe also slow of mouing the bodie can not be filled with that corpulency which falleth to other coÌ„plexions To the nourishment and good plight of the body these three are necessiarie coÌ„plexion temperat matter moderat and passage free which all falling contrary in melancholick persons hindereth them of that good liking fullnes of body which otherwise they might enioy For if the complexioÌ„ be too hote then wasteth it and therein riseth the cholerick skreetnes if it be too cold then raiseth it not sufficiency of nourishment of meates drinckes whatsoeuer we vse for sustentatioÌ„ of life but leaueth it crude and maketh mo superfluities If it be drie then drinketh it vp vnto the solide partes that which should baste and line the body with hauing not to spare If moist then in stead of firme substaÌ„ce the body is ouercharged with a counterfette kinde of fatte and hydropical fogge which beareth shewe of good habite If the matter be hoat or drie it soone vanisheth or hath not that store of nourishing iuice to yeeld matter of flesh and fatte besides the firme nourishment If moyst then swelleth it the body and as water enlargeth a sponge so doth moist nourishment soake into the bodie and beareth it out as fast substance doth naturally fill raised from temperate nourishmeÌ„t If cold then both hath it small portion of naturall iuice and flow to be passed from parte to parte it is not easily receiued into euery member where of corpulencie doth rise The passages being either narrow of themselues or hindered by stopping distribution is likewise letted very requisite to the maintenance of good liking and moderate habite of the body which being ouerlarge giue entertainement and place to grossenes whether it be sound or in apparance Now these three falling out cold drie thick and hard of passage in melancholick persons procure that leane and spare bodie of the melancholicke except it be by former custome of diet or naturally otherwise which the force of melancholy hath not yet so farre altered Of

consideration Touching the first of the two latter how the affection is moued for weeping I take it necessarie the passion be not very extreame nor of the highest degree of sorow neither so light and geÌ„tle that the obiect be contemned For the first if the perturbation be too extreame and as it were rauisheth the conceite and astonieth the heart then teares being ordinary and naturall to a kinde of mediocritie of that passion are not affoorded to an extraordinary affection euen as a ioy suddaine and rare taketh away for the present the signification of reioycing and turneth the comforte which should be receiued into an admiration in steade of mirth and cheare so in greate extremity offeare and heauines sorow being conuerted into an astonishment the senses rauished and the benuÌ„med therewith the teares are dryed vp or stayed being effectes of ordinary and of naturall passion and others more straunger come in place as voydaunce of vrine ordure For as cold in a kinde of degree moueth sense and the same extreame becommeth and taketh it quite away and as exceeding brightnes blindeth or at the least dazeleth the sight aswell as darknes obscureth the obiect so an occasion of feare being beyond ordinary coÌ„passe of naturall passion seemeth to the heart vnderstanding of another sort then whereat to sorow or teares belong and the tokens of ordinarie affection are due which flow not by reason through that greate perturbation nature is wholly violated and keepeth no course of accustomed order or because such is the flight of nature from that which she so abhorreth that hiding her self in her owne ceÌ„ter she draweth with her those humidities which easily follow with the spirites and blood and are not seperable for vsuall excretion besides that contraction of her poores whereby the effluxe of teares is hindered this in my opinion is the cause why extremity of terror or heauines refraineth teares especially if a fright haue gone before which is of greatest force to make this perturbation and to shut vp the poores of our bodies This appeareth in such as are scarred whose haire seemeth to stand vpright stiffe through that contraction So then the same cause of passion in kind differing by degrees both dolorous full of calamity nowe causeth abundance of weeping gusheth out into brookes of teares and anon dricth them al vp through destruction of the minde and stupiditye as it were of the hearte as though the cause of morning were altogether remoued If you do require example in the selfe same person of weeping and refraining from teares in the same kind of obiect yet differing in degree that is most singuler which is reported by Aristotle in the second booke of his thetoricke out of Herodotus of Amasis king of Aegypt We are moued with compassion only sayeth he at the affliction of such familiars as are not very nighly knitte vnto vs either by acquaintance or affinitie and of the calamitie of diuerse most deere friends or allies we haue not compassion but we are affected with their hurte as with our owne wherfore it is reported of Amasis that although he did not weepe for his sonne whome he sawe led to be put to death yet at the calamitie of his friende Philippus he shed teares for that which in his friend was pityfull shewed in his sonne horrible and terrible to behold now terror chaseth away swalloweth vp alcoÌ„passion Which history of Amasis maketh cleere al doubt in this point and confirmeth that which we propound by the reason of one of the most grauest philosophers As this ouer vehement feare dryeth vp these springes of teares or shutteth vp the passages that no way is giuen for them to distill so the cause being light and not greately vrging the heart nature vseth not to make such shew of sorow so that at small matters or so taken no man vseth to weepe Children for want of vnderstanding in a manner weepe at all occasions of offence alike which tyme and age afterward correcteth Thus then in my opinion the affection is to be disposed for weeping euen in a meane betwixt that light regard of perill or calamitie wherewith no man is moued to teares and that vehement extremitie which ingendreth amazednes and astonishment wherewith nature either is benummed as it were and dazeled with the extremitie of passion and neglecteth her ordinarie signification of sorow in a case so farre extraordinarie or else so farre withdraweth her selfe into the center of the bodie with her spirite blood and humiditie and closeth vp her poores so straightly that neither matter of teares is readie nor passage free for them to distill by For the naturall passages and such as depend not vpon voluntarie opening or shutting as of the bladder stoole so farre only are open as they be distended and filled with blood humour spirite which being withdrawen as in a dead bodie they close together like an empty bagge But why theÌ„ say you do some make vrine for feare and why doth not nature withold it aswell as teares being a kinde of excremeÌ„t not much vnlike The reafon is readie such retention as is performed by muscle animall faculty descending from the brayne by sinues is of another sorte then that which is accomplished by astriction of poore againe such excrementes as are already congregated into a place of recept from whence they are to be voided out of the body hereafter are not of like coÌ„dition with that which hath as yet no seperatioÌ„ For the first pointe the bladder as also the fundament haue ech of them a certaine round muscle which hath power of opening and closing within it self which opening way is giuen to the excrement that of it selfe finding passage issueth out of the bodie or without opening and it be a liquid excrement as vrine is if the muscle shutt not close or retentiue feebled it voydeth also though not so plentifully as being full open Now in feares that exceede the spirites influent into that muscle as al are such that pertaine to sence and motion are caled backe as I haue before declared to their proper fountaines and so it being left destitute receiueth a kinde of paraliticall disposition for the time and fayleth in his office which is the cause of such vnuoluntary excretion Now if you consider remember how the vrine passeth from the kideneys by those loÌ„g vessels you shall well perceiue there can be no refluxe backward though it be forced for they disceÌ„d not directly opening theÌ„selues as a touch hole into a gune but sloplings betwixt the substance of the bladder with certaine slender and thinne skinnes which immediatly after the entraunce of the humour close vp in such sort as the fuller the bladder is the firmer is their hold as you may see in the leather clacke of a paire of bellowes experience hereof is made manifest in a bladder which being blowen retaineth the aire and suffereth not to vent though it haue enterances such as I haue

they the hart and midriffe too much and cause a sorenesse about those partes especially about the hart spoone which is most trauelled in sobbing and whereto the midriffe is fastened Thus much concerning those actions which are animall and ly in our power some absolutely and some after a sort to do or not to do altered by passion of sorowe and falling into melancholie persons it resteth to shewe howe melancholie procureth this laughing and weeping and so to proceede to those naturall actions which are altred by this humour with the reason of such effects CHAP. XXVIII Howe melancholie causeth both weeping and laughing and the reasons how IT hath bene before declared how melancholy causeth feare and sorowe of hart by false imagination raised through fearefull vapours rising to the braine and passing by the hart euen before the imagination be moued causeth a contraction thereof which is the action of feare this feare breedeth sorowe the sorow and feare accompanying ech other make such contractioÌ„ as before hath bene sayde to be cause of teares the matter being partly supplied by the ordinary excrements of the braine and partly through those vapours which arise from the hart ouercharged with concourse of humours which are retracted by the spirites who vpon matter of discontentment hast vnto the place of defence and assemble together flying the irksome obiect and addressing them selues as it were to make resistance The partes about the eyes being porous and rare the braine moyst and the partie apt to weepe vpon this melancholie disposition springeth that issue of teares out of melancholicke eyes and these I suppose to be the causes why melancholicke persons without anie outward occasion fall into weeping and lamentation Why they laugh and that excessiuely the cause is of more difficultie to finde out and the reason not so manifest whereof as I am ledde by coniecture and probabilities I will deliuer you mine opinion You may remember how the midriffe next vnto the hart is the chiefe cause of laughter so that of necessitie one of these must be affected in that action The heart is alwayes affected in true laughter and not alwayes in a fained kind which is only a shaking of the chest and retraction of the lippes without the liuely and chearfull eye fraught with the ioyfull spirites which replenish the merie countenaunce This kinde is that which melancholicke persons without obiect breake out into except the melancholie rise of adustion of bloud and become blacke choller which affecteth also the heart with a faigned conceit of merinesse euen as wine giueth it comfort and stirreth the spirits to that liuelines cheare wherof euery one hath experience Nowe then for the better laying open this melancholick action we are to distinguish of laughter wherof there be two sorts the one is true and vnfaigned rising from a comfort and reioycing of the hart and the other a counterfet and false wherein the heart receaueth no contentment but either it selfe or the midriffe moued dissorderly with shaking by anie annoyance and moueth also the chest and muscles of the iawes and checkes by consent of nerues and so counterfetting a laughinge gesture wherein the heart taketh no pleasure The former kinde may rise of inward cause as well as outward when the vapour of adust melancholie of bloud or rather when it first taketh that heate perfumeth the heart with a pure cleare fume whereat it is allured to ioye and cheare which vapour and fume risinge of the most mildest and temperate humour before the full adustion be accomplished and mixed with the other humours and spirites breedeth that pleasaunt vaine which ouertaketh melancholicke persons which peraduenture otherwise not so delayed would turne the heart to annoyance This way melancholie carrying a winie and aromaticall spirit raised by that heat may procure an harty laughter not only dispose as wine doth the spirit thus raysed being more familiar theÌ„ that of wine so compelling as it were the hart to break forth into that actioÌ„ of reioycing The false kinde of laughter which proceedeth first from the midriffe most commonly is affected by melancholie through a tickling vapor or spirite which riseth froÌ„ the lower parts and stirreth the midriffe as they which are wouÌ„ded in the chest and vpon dressing are there about touched do plainly perceaue to moue shake and retract it selfe whose motion the chest followeth and to force out a count erfet manner of laughter whereof the hart hath no part nor countenance sauing the girning of the mouth which is here but small maketh anie pleasant shew This accident pertaineth chieflie to that melancholie which resteth about the splene the mesaraicke vaines and port vayne of the liuer which breatheth an itching and tickling breath whereof the midriffe takinge the sence shaketh moueth with indeuour to shun the vnwelcome ghest and to auoyde the touch thereof Now that being once moued the other instruments of laughter aunswere with like motion and all agree in this counterfet gesture which in appearance seemeth like the pleasaunt looke of a light and merily disposed hart This accident of laughter for the most part is wheÌ„ the melancholy passion beginneth or anon after before the bloud getteth a farther egernesse and those iolie spirites be wasted which after they once be spent the heat either outragious or delayed or distinguished by vnaptnes of matter theÌ„ is the comedy turned into tragedy pleasantnes into fury in the end mirth into mourning much like as it fareth with such as intemperatly take in their cups are ouer surfeted with wine or strong drink these of them that are of nature cold and dry of this melancholie complexion voyd of adustion at the first cup receaue a maruelous cheering about the hart the drinesse and coldnesse of their inward parts being soked and steeped as it were like dry leather in oyle if they proceed farther the former modestie anon altereth it selfe into the contrarie extremitie of chat and excessiue babling the spirit of the wine ouerruling the spirit of their natural complexion yet a litle more sipping and this melancholy receaueth such heat as rage and furie entreth possession of hart and braine and as he had taken a draught of Circes cup he fareth in respect of maners behauiour as though he were turned into a wild beast In the end with farther carouses of excesse the wine for the while quite dispos sessing the spirits of their regiment office and quenching as it were the one heate delaying the naturall heat of his body with immoderate quaÌ„tity the mirth chere the pleasant talk the rage furie giue place in steed of that iolitie succedeth silence stupiditie sleep sottishnesse So in melaÌ„cholie while that drie subtile spirit is supplied with conuenieÌ„t matter is lightned in the melancholick part all is on the hoigh for a time which being consumed by heat the store therof being but small in respect of the grosse resideÌ„ce the melancholick

and supply that thicke grosse and dry humour with new fresh nourishment and to temper the foggy spirites of that humour with more cleare fresh and new these wants of nature happely are another cause of that greedy appetite of melancholicke persons Their concoction and digestion is not aunswerable to the appetite through the coldnes of the stomach both by the melancholicke blood wherewith it is fedder and more neighbourhood of the splene which is a part inclyning from mediocrity to coldnes in temper this hindereth the concoction The digestion or distribution faileth through difficulty of passage both by thicknes and slownes of the melancholy iuice and narrownes of the way especially if the partie be by nature and not through other occasion melancholicke To this may be added the dulnes of attractiue power of the parts caused by coldnes and drinesse and the vnsauorie iuice in comparison of the pure blood whereof nature is not pricked so vehemently with the desire These I take to be reasons of the quicke appetite of melancholicke persons and slow digestion and concoction which partes of the former diuision belonging to nourishment by order should afterward be handled but because the comparison with the appetite ministred occasion you shall take them in this place and not looke for them hereafter Whatsoeuer other imbecillity of naturall action about nourishment is depraued by melancholy the reason may be drawne from that hath bin shewed of the other They are not so desirous of drinke although melancholy be a dry humour both because their coldnes stakeneth the thirst and their stomacks be moist by want of digestion which sendeth vp waterie vapours into the mouth besides the ascent of the humour it selfe which satisfieth the drought if any be and preuenteth the desire of drincke Their stomach is cold through melancholy which by the aboundance which floweth therein from the splene is cooled as also by the vicinetie of the same which lyeth close therunto The other appetite is of procreation wherewith or the most parte melancholy persons are more vehemently stirred the cause where of I take to be double the one from the affection of loue wherewith they are soone ouertaken the other a windy disposition of their bodies which procureth that desire They are allured to loue more easily because they more admire other then themselues and being cast downe with coÌ„ceite of their owne imperfection extoll in their fancy that which hath any small grace of louelines in another The other reason I referre you to reade at large of in treatises of philosophie writteÌ„ of the matter in other languages the grauity and modesty of our tounge not fitting with phrase to deliuer such problemes Thus much shall suffice for the appetite depraued by melancholie other sorts of naturall actions besides concoction and distribution which haue bene before sufficiently to the purpose in hande intreated of are the retention ouer fast and assimulation or turning of the nourishment into our substances imperfect The first fault riseth chiefly of the drinessse of the parts which thereby retaine anie humiditie the slownesse of the humour which maketh no way though nature expell and if it be an excrement that should passe the grossenesse wherewith she hath bene acquainted causeth the offence thereof lesse to be felt and so nature becommeth more sluttish in cleansing the bodie of his impurities Againe the sense of such persons is not verie quicke neither carrieth the excrement anie prickinge of prouocation which should put nature in remembraunce of auoydance except immoderate quantitie serue that turne whereof the drinesse of melancholicke natures is an impediment The assimilation is faultie by reason of colde this causeth that morphewe which ofte staineth melancholicke bodies and bespeckleth their skinne here and there with blacke staines of this humour then the nourishment in steed of supplying the perpetuall fluxe of our bodies and aunswering in like substance is by fault of the parte of melancholicke disposition depraued and turned into like iuyce wherewith the parte is dyed into that blacke coloure The colour is blacke of the nature of of the humor and disposition of the part which by imbecillitie is not able to alter it into whitenesse to the similitude of it self Hitherto I haue declared vnto you what actions melancholy depraueth whether voluntary or naturall of voluntary whether of sense and motion or of affection and perturbation of naturall whether action of appetite or belonging to the working of nourishment of appetite whether of victualles or of lust touching dressing and preparation of nourishment whether it be coction digestion attraction retention assimulation or expulsion it remaineth to deliuer vnto you what workes are depraued by this humour and howe it corrupteth the perfection of them CHAP. XXXI How melancholie altereth naturall works of the bodie iuyce and excrement AL the works which rise of naturall actions in our bodies may be reduced to two sorts the one is naturall iuyce apt for nourishmeÌ„t building vp the decay of our bodies through the businesse of this life and the internall fire which continually craueth fuell of victuall the other is a superfluity which riseth of the masse of meats and drinkes separated from the pure and nutritiue by the triall of our naturall heate as we see the drosse and impuritie of metalles discouered by the fire This superfluitie nature expelleth out of the bodie not being of that sinceritie and familiar qualitie which nourishment is indued with Both these are altered by this melancholicke disposition whereof my discourse runneth The nourishing iuyce by melancholie of such nourishmentes as are pure and good receaueth imperfection and becommeth grosser thicker and more crude then by the qualitie of the substance it might be the rather also because melancholicke appetite is not proportionall to their digestion but exceedeth These causes procure the nourishing iuyce thicke grosse and crude because the heate of melancholicke persons is abated by this humour which heat is the worker of separation and maketh subtile liquide that which of nature hath no contrarie disposition This nourishing iuyce is either primitiue and the first where of the other take beginning and matter or else deriuatiue and rising froÌ„ the primitiue The primitiue is that which is wrought in the stomach and is in colour white liquide equall of a cremy substance in this as yet no separatioÌ„ is made of place but wholsome and vnwholsome excrement and nourishment are mixt together onely there they are as it were dissolued and broken and by our heate made more familiar vnto vs and prepared for other parts more easie handling This is the grosser for causes before alleaged and yeeldeth the excrement voyded by stoole the thickest and grossest of all the rest which being increased in those qualities by the melancholicke disposition molesteth them with costiuenesse and hardnesse of bellie For through the qualities before mentioned it passeth not so easilie the guts which besides the foulds they haue lest we should be oftener then were

what was the tryall God blessed the last dayes of Iob more theÌ„ the first euen so though the present afflictioÌ„ be grieuous vnto you and all hope faile in respect of your feeling yet the Lord when he hath proued you and found you his pure and sincere beloued sonne the like issue are you assured of with comforte in this life and eternall saluation in the life to come Thus leauing a more plentifull consolation vnto your godly friendes who dayly frequent you especially such as are preachers of the word and ministers of Gods grace I proceed to instruct you in that I iudge your body staÌ„deth in neede of that howsoeuer hability faile in performaÌ„ce of the offices of friendships on my part towards you my sincere affection and vnfayned loue vnto you may be at the least testified by my endeuour wherein if I be tedious partly it is of forgetfulnes of that consideration being ouercaried with desire to benefite you and partly bicause in your case I also comprehend the estate of many one at this day in like sort affected and afflicted who if they receiue any meanes of coÌ„forte by this my trauaile they may be more beholding vnto my frieÌ„d M. pray for his release Thus my good M. you haue the testimonie of my good will in this part of counsell I confesse I am not so meet for it as your case requireth but so haue I discharged that office wherto the dutie of friendship bindeth me If my presence may supply the defect I will not faile you wherin anie part of mine abilitie may serue your waÌ„ts I will nowe proceede to the cure of your bodie whose disorder increaseth your heauinesse and ioyneth hand with this kind of temptation CHAP. XXXVII The cure of melancholy and howe melancholicke persons are to order them selues in actions of the mind sense and motion AS the ordinarie cure of all diseases helps of infirmities are to be begun with remouing of such causes as first procured the infirmitie except they be remoued of them selues through their nature neither stable nor permanent by succession of a contrarie cause of the same kinde euen so the first entry of restoring the melancholicke braine and heart to a better state of conceit and cheere is the remouing of such causes as first disturbed iudgement and affection or are therto apt with inducing of causes of contrarie operation The causes of all diseases are either breach of dutie and some errour coÌ„mitted in the gouernment of our health or such accidentes as befall vs in this life against our wills and vnlooked for From the same also do arise the workes of melancholie whereof I intreate and you desire to be released Our diet consisteth not onely as it is commonly taken in meate and drinke but in whatsoeuer exercises of mind or bodie whether they be studies of the braine or affections of the hart or whether they be labours of the bodies or exercises only Besides vnto diet house habitation and apparel do belong which are causes of maintenance or ouerthrowe of health as they be affected To these also the order of rest and sleepe is to be added as a great meanes taken in due time and in conuenient moderation to preserue health or to cause sicknesse if otherwise it be taken immoderately too scant or disorderly Of the labours of the mind studies haue great force to procure melancholie if they be vehement and of difficult matters and high misteries therfore chiefly they are to be auoyded the mind to be set free from all such trauel that the spirits which before were partly wasted might be restored and partly employed vpon hard discourses may be released to the comfort of the hart and thinning of the bloud Besides such actions approching nigh vnto or being the verie inorganicall of the soule cause the mind to neglect the bodie whereby easily it becmometh afterward vnapt for the action and the humours skanted of the sweet influence thereof and spirit setle into a melancholie thicknesse and congele into that cold and drie humour which rayseth these terrours and discouragements Wherfore aboue all abandon working of your braine by any studie or conceit and giue your mind to libertie of recreation from such actions that drawe too much of the spirit and therby wrong the corporall meÌ„bers of the bodie For in maintainance of health it is specially to be obserued that the employing of the parts either of mind or bodie with their spirite is to be carried with such indifferencie and discretion that the force which should be common to manie be not lauishly spent vpon any one Nowe studie of all actions both because it vseth litle help of the bodie in comparison of other and because the minde chieflie laboureth which draweth the whole bodie into sympathie wherby it is neglected as it were for a time and the most subtile purest spirits thereby are consumed is to be giuen ouer in the cure of this passion or if the affection can not be tempered wholly therefrom then such matter of studie is to be made choyse of as requireth no great contention but with a certaine mediocritie may vnbend that stresse of the minde through that ouer vehement action and withall carie a contentednesse thereto and ioy to the affection Nowe as all contention of the mind is to be intermitted so especially that whereto the melancholicke person most hath giuen him selfe before the passion is chieflie to be eschued for the recouerie of former estate and restoring the depraued conceit and fearefull affection For there if the affection of liking go withall both hart and braine do ouer prodigally spend their spirits and with them the subtilest partes of the naturall iuyce and humours of the bodie If of mislike and the thing be by forcible constraint layd on the distracting of the mind from the promptnes of the affection breedeth such an agonie in our nature that thereon riseth also great expeence of spirit and of the most rare and subtile humours of our bodies which are as it were the seate of our naturall heate the refiner of all our humours and the purifier of our spirites As that kind of studie wherein the melancholicke hath spent him selfe is to be auoyded or intermitted and one of a milder and softer kinde to be inferred in place thereof so much lesse anie straunge studie of difficultie and much trauell of the braine is to be taken in hand as it were to turne the minde into a contrarie bent For herein the straungenesse besides difficultie giueth cause of trauaile and toile vnto our nature so that both these extremities are to be eschued of you as most daungerous and hurtfull and the mind to be retired to such a tranquillitie as the naturall heate and spirits may haue free scope to attend vppon the corporall actions of preparing the bloud and thinning of the grosse iuice into a moderate substance as is according to good disposition of the bodie In studie I comprehend although

they be diuerse all action of internall senses which are ministers and seruants of studie whether it be of learning or of meditation and inuention which later kind farre more toyleth the bodie then the former and therefore farther of is it to be remoued Of internall senses I take phantasie to be the greatest wast of these spirits most apt to thicken the bloud if it be excessiue For that imitateth the inuentiue action of the mind and in a lower degree if it be vehement continuall maketh great wast of those two instruments spirit and heate in the me lancholicke bodie For as the action is such is the spirit and part thereof purer subtiler thinner as the actioÌ„ is of more excellency farther remoued from corporall practise and draweth nigher to the cleere and pure actions of the minde If the melancholicke be ouer much contemplatiue it shall then be meete for him to withdrawe his mind to corporall actions of grosser sort that as the mind by speculation after a sort disioyneth it selfe from the bodie so the bodily exercise may reuoke it againe into the former fellowship and exercise of bodily action The outwarde senses because they consist rather in a kinde of passion their vse doth not greatly hinder the thinnesse which we require against melancholie except they be ouer trauelled with watching which hath great force to drinke vp the spirites moisture and so to alter the bodily state into a melancholie disposition tedious to mind and body In their actes it is to be obserued that they be not in anie respect irkesome or odious For if they be such the heart continually where the obiect is presented nowe growne tender thorough the internall passion flieth at the shadow of euerie thing that carrieth the smallest shewe of discontentment and reclaiming his spirites about him selfe leaueth the outwarde partes destitute of conuenient measure and by aboundance about it selfe corrupteth them in time for want of sufficient respiration and breathing which no lesse ingendreth melancholie then the former disorders afore mentioned and as for the fearefull passion it increaseth it directly and keepeth that immoderate feare in vre Of all sensible obiectes the visible except they be pleasaunt and proportionall giue greatest discontentment to the melancholike If besides their horriblenesse of shape or without it they represent anie significant type of tragicall calamitie or mention that wherewith the melancholicke apprehension faigne anie fearefull obiect much more such spectacles are to be shunned of the melancholickes And because darkenesse is as it were a patterne of death it also is as much as may be to be auoyded and all cheerefull sights agreeable to vertue and pietie and to be embraced and sought after which as the other sorte close vp the spirites and geueth the heart assaults of hostilitie may allure them out againe and set free the distressed affection and yeelde comfort to the amazed heart Next to visible thinges the audible obiect most frighteth the melancholicke person especialy besids the vnpleasantnesse if it carieth also signification of terror here as pleasant pictures and liuely colours delight the melancholicke eye and in their measure satisfie the heart so not onely cheerefull musicke in a generalitie but such of that kinde as most reioyceth is to be sounded in the melancholicke eare of which kinde for the most part is such as carieth an odde measure and easie to be discerned except the melancholicke haue skill in musicke and require a deeper harmonie That contrarilie which is solemne and still as dumpes and fancies and sette musicke are hurtfull in this case and serue rather for a disordered rage and intemperate mirth to reclaime within mediocritie then to allowe the spirites to stirre the bloud and to attenuate the humours which is if the harmony be wisely applyed effectuallie wrought by musicke For that which reason worketh by a more euident way that musicke as it were a magicall charme bringeth to passe in the mindes of men which being forseene of wise law giuers in times past they haue made choice of certaine kindes thereof and haue reiected the other as hurtfull to their common wealthes which agreement betwixt concent of musicke and affection of the minde when Aristophenes perceaued he therby was moued to thinke that the mind was nothing else but a kind of harmonie In the other senses the obiectes onely are to be choysed sweete in tast pleasant in smell and soft to be felt that all outward things may allure and giue courage in steed of that cowardly timiditie wrought by the humour Motion doth much more if it be vehement and drawe to the nature of labour and withall continuall For that drieth the bodie excessiuely And although for the present it be hotter through such trauell yet consuming the spirite and moysture which are matter of this heate in the ende it decayeth also as fire without fuell and the lampe without oyle As these actions of bodie and minde being ouer vehement and excessiue bereaue the humour of spirite and waste the naturall heat which being spent whatsoeuer else is of the body is more grosse and earthie becommeth a lake of melancholie euen so if altogether these actions cease that neither the minde nor bodie bestow themselues in good studies and exercises then on the contrary part this worketh the same that the other excesse doth and euen as water that standeth and is not stirred corrupteth waxeth grosse and thicke and like as the lampe that wanteth aire goeth out though plenty of oyle be ministred euen so without this stirring of spirites humours blood all settle into a grosse residence of melancholie and the whole masse of bloud easily degenerateth vnto that humour and for want of exercise the naturall fire being slakened and the spirite thereby ingrossed that which indued with both with iust measure and equalitie conuenient was before a cheerefull iuyce comfortable to all the parts and a sweete deawe to the earthy substance congealeth into a grossenesse farre vnmeet for that vse and of a quite contrarie disposition CHAP. XXXVIII How melancholicke persons are to order themselues in their affectiont AS in studies exercises of the braine sense voluntary motion great moderation is to be kept of melancholy persons euen so no lesse regarde if not more is to be had of them in restrayning their affectioÌ„s and guiding them with such wise conduct as at no time they breake forth into outrage and shake of the gentle and light yoake which reason imposeth I will not now dispute whether vehement study or disorderly perturbations is more to be taken heed of onely take you no lesse care in the one then in the other except you finde your selfe to haue fallen into excesse and to haue surfeted more of this then of that excesse If you haue so vnequally exceeded and the effect hath preuayled with you that kind wherof you haue most cause to complaine there refraine and employ those giftes of wisedome and vertue wherein in times

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