Symptoms or Signs in the Mind.

Symptoms or Signs in the Mind.

Fear.] ARCULANUS in 9 Rhasis ad Almansor. cap. 16. will have these symptoms to be infinite, as indeed they are, varying according to the parties, "for scarce is there one of a thousand that dotes alike," Laurentius, c. 16. Some few of greater note I will point at; and amongst the rest, fear and sorrow, which as they are frequent causes, so if they persevere long, according to Hippocrates and Galen's aphorisms, they are most assured signs, inseparable companions, and characters of melancholy; of present melancholy and habituated, saith Montaltus, cap. 11. and common to them all, as the said Hippocrates, Galen, Avicenna, and all Neoterics hold. But as hounds many times run away with a false cry, never perceiving themselves to be at a fault, so do they. For Diocles of old (whom Galen confutes), and amongst the juniors, Hercules de Saxonia, with Lod. Mercatus, cap. 17. l. 1. de melan. take just exceptions at this aphorism of Hippocrates, 'tis not always true, or so generally to be understood, "fear and sorrow are no common symptoms to all melancholy; upon more serious consideration, I find some (saith he) that are not so at all. Some indeed are sad, and not fearful; some fearful and not sad; some neither fearful nor sad; some both." Four kinds he excepts, fanatical persons, such as were Cassandra, Nanto, Nicostrata, Mopsus, Proteus, the Sybils, whom Aristotle confesseth to have been deeply melancholy. Baptista Porta seconds him, Physiog. lib. 1. cap. 8, they were atra bile perciti: dæmoniacal persons, and such as speak strange languages, are of this rank: some poets, such as laugh always, and think themselves kings, cardinals, &c., sanguine they are, pleasantly disposed most part, and so continue. Baptista Porta confines fear and sorrow to them that are cold; but lovers, sybils, enthusiasts, he wholly excludes. So that I think I may truly conclude, they are not always sad and fearful, but usually so: and that "without a cause, timent de non timendis (Gordonius), quæque momenti non sunt, "although not all alike (saith Altomarus), yet all likely fear, some with an extraordinary and a mighty fear," Areteus. "Many fear death, and yet in a contrary humour, make away themselves," Galen, lib. 3. de loc. affect. cap. 7. Some are afraid that heaven will fall on their heads: some they are damned, or shall be. "They are troubled with scruples of consciences, distrusting God's mercies, think they shall go certainly to hell, the devil will have them, and make great lamentation," Jason Pratensis. Fear of devils, death, that they shall be so sick of some such or such disease, ready to tremble at every object, they shall die themselves forthwith, or that some of their dear friends or near allies are certainly dead; imminent danger, loss, disgrace, still torment others, &c.; that they are all glass, and therefore will suffer no man to come near them: that they are all cork, as light as feathers; others as heavy as lead; some are afraid their heads will fall off their shoulders, that they have frogs in their bellies, &c. Montanus, Consil. 23, speaks of one "that durst not walk alone from home, for fear he should swoon or die." A second "fears every man he meets will rob him, quarrel with him, or kill him." A third dares not venture to walk alone, for fear he should meet the devil, a thief, be sick; fears all old women as witches, and every black dog or cat he sees he suspecteth to be a devil, every person comes near him is malificiated, every creature, all intend to hurt him, seek his ruin; another dares not go over a bridge, come near a pool, rock, steep hill, lie in a chamber where cross beams are, for fear he be tempted to hang, drown, or precipitate himself. If he be in a silent auditory, as at a sermon, he is afraid he shall speak aloud at unawares, something indecent, unfit to be said. If he be locked in a close room, he is afraid of being stifled for want of air, and still carries biscuit, aquavitæ, or some strong waters about him, for fear of deliquiums, or being sick; or if he be in a throng, middle of a church, multitude, where he may not well get out, though he sit at ease, he is so misaffected. He will freely promise, undertake any business beforehand, but when it comes to be performed, he dare not adventure, but fears an infinite number of dangers, disasters, &c. Some are "afraid to be burned, or that the ground will sink under them, or swallow them quick, or that the king will call them in question for some fact they never did (Rhasis cont.) and that they shall surely be executed." The terror of such a death troubles them, and they fear as much and are equally tormented in mind, "as they that have committed a murder, and are pensive without a cause, as if they were now presently to be put to death." Plater, cap. 3. de mentis alienat. They are afraid of some loss, danger, that they shall surely lose their lives, goods, and all they have, but why they know not. Trincavellius, consil. 13. lib. 1. had a patient that would needs make away himself; for fear of being hanged, and could not be persuaded for three years together, but that he had killed a man. Plater, observat. lib. 1. hath two other examples of such as feared to be executed without a cause. If they come in a place where a robbery, theft, or any such offence hath been done, they presently fear they are suspected, and many times betray themselves without a cause. Lewis XI., the French king, suspected every man a traitor that came about him, durst trust no officer. Alii formidolosi omnium, alii quorundam (Fracastorius, lib. 2. de Intellect.) "some fear all alike, some certain men, and cannot endure their companies, are sick in them, or if they be from home." Some suspect treason still, others "are afraid of their dearest and nearest friends." (Melanelius a Galeno, Ruff, Ætio,) and dare not be alone in the dark for fear of hobgoblins and devils: he suspects every thing he hears or sees to be a devil, or enchanted, and imagineth a thousand chimeras and visions, which to his thinking he certainly sees, bugbears, talks with black men, ghosts, goblins, &c., Omnes se terrent auræ, sonus excitat omnis. Another through bashfulness, suspicion, and timorousness, will not he seen abroad, "loves darkness as life, and cannot endure the light," or to sit in lightsome places, his hat still in his eyes, he will neither see nor be seen by his goodwill, Hippocrates, lib. de Insania et Melancholia. He dare not come in company for fear he should be misused, disgraced, overshoot himself in gesture or speeches, or be sick; he thinks every man observes him, aims at him, derides him, owes him malice. Most part "they are afraid they are bewitched, possessed, or poisoned by their enemies, and sometimes they suspect their nearest friends: he thinks something speaks or talks with him, or to him, and he belcheth of the poison." Christopherus a Vega, lib. 2. cap. 1. had a patient so troubled, that by no persuasion or physic he could be reclaimed. Some are afraid that they shall have every fearful disease they see others have, hear of, or read, and dare not therefore bear or read of any such subject, no not of melancholy itself; lest by applying to themselves that which they hear or read, they should aggravate and increase it. If they see one possessed, bewitched, an epileptic paroxysm, a man shaking with the palsy, or giddy-headed, reeling or standing in a dangerous place, &c., for many days after it runs in their minds, they are afraid they shall be so too, they are in like danger, as Perk. c. 12. sc. 2. well observes in his Cases of Consc., and many times by violence of imagination they produce it. They cannot endure to see any terrible object, as a monster, a man executed, a carcase, hear the devil named, or any tragical relation seen, but they quake for fear, Hecatas somniare sibi videntur (Lucian), they dream of hobgoblins, and may not get it out of their minds a long time after: they apply (as I have said) all they hear, see, read, to themselves; as Felix Plater notes of some young physicians, that study to cure diseases, catch them themselves, will be sick, and appropriate all symptoms they find related of others, to their own persons. And therefore (quod iterum moneo, licet nauseam paret lectori, malo decem potius verba, decies repetita licet, abundare, quam unum desiderari) I would advise him that is actually melancholy not to read this tract of Symptoms, lest he disquiet or make himself for a time worse, and more melancholy than he was before. Generally of them all take this, de inanibus semper conqueruntur et timent, saith Areteus: they complain of toys, and fear without a cause and still think their melancholy to be most grievous, none so bad as they are, though it be nothing in respect, yet never any man sure was so troubled, or in this sort. As really tormented and perplexed, in as great an agony for toys and trifles (such things as they will after laugh at themselves) as if they were most material and essential matters indeed, worthy to be feared, and will not be satisfied. Pacify them for one, they are instantly troubled with some other fear; always afraid of something which they foolishly imagine or conceive to themselves, which never peradventure was, never can be, never likely will be; troubled in mind upon every small occasion, unquiet, still complaining, grieving, vexing, suspecting, grudging, discontent, and cannot be freed so long as melancholy continues. Or if their minds be more quiet for the present, and they free from foreign fears, outward accidents, yet their bodies are out of tune, they suspect some part or other to be amiss, now their head aches, heart, stomach, spleen, &c. is misaffected, they shall surely have this or that disease; still troubled in body, mind, or both, and through wind, corrupt fantasy, some accidental distemper, continually molested. Yet for all this, as Jacchinus notes, "in all other things they are wise, staid, discreet and do nothing unbeseeming their dignity, person, or place, this foolish, ridiculous, and childish fear excepted; which so much, so continually tortures and crucifies their souls, like a barking dog that always bawls, but seldom bites, this fear ever molesteth, and so long as melancholy lasteth, cannot be avoided."

Sorrow is that other character, and inseparable companion, as individual as Saint Cosmus and Damian, fidus Achates, as all writers witness, a common symptom, a continual, and still without any evident cause, mærent omnes, et si roges eos reddere causam, non possunt: grieving still, but why they cannot tell: Agelasti, m?sti, cogitabundi, they look as if they had newly come forth of Trophonius' den. And though they laugh many times, and seem to be extraordinary merry (as they will by fits), yet extreme lumpish again in an instant, dull and heavy, semel et simul, merry and sad, but most part sad: Si qua placent, abeunt; inimica tenacius hærent: sorrow sticks by them still continually, gnawing as the vulture did Titius' bowels, and they cannot avoid it, No sooner are their eyes open, but after terrible and troublesome dreams their heavy hearts begin to sigh: they are still fretting, chafing, sighing, grieving, complaining, finding faults, repining, grudging, weeping, Heautontimorumenoi, vexing themselves, disquieted in mind, with restless, unquiet thoughts, discontent, either for their own, other men's or public affairs, such as concern them not; things past, present, or to come, the remembrance of some disgrace, loss, injury, abuses, &c. troubles them now being idle afresh, as if it were new done; they are afflicted otherwise for some danger, loss, want, shame, misery, that will certainly come, as they suspect and mistrust. Lugubris Ate frowns upon them, insomuch that Areteus well calls it angorem animi, a vexation of the mind, a perpetual agony. They can hardly be pleased or eased, though in other men's opinion most happy, go, tarry, run, ride, -- post equitens sedet atra cura: they cannot avoid this feral plague, let them come in what company they will, hæret lateri lethalis arundo, as to a deer that is struck, whether he run, go, rest with the herd, or alone, this grief remains: irresolution, inconstancy, vanity of mind, their fear, torture, care, jealousy, suspicion, &c., continues, and the cannot be relieved. So he complained in the poet,

"Domum revertur mætus, atque animo fere
Perturbato, atque incerto, præ ægritudine,
Assido, accurunt servi: soccos detrahunt,
Video alios festinare, lectos sternere,
C?nam apparare, pro se quisque sedulo
Faciebant, quo illam mihi lenirent miseriam."

"He came home sorrowful, and troubled in his mind, his servants did all they possibly could to please him; one pulled off his socks, another made ready his bed, a third his supper, all did their utmost endeavours to ease his grief, and exhilarate his person, he was profoundly melancholy, he had lost his son, illud angebat,that was his Cordolium, his pain, his agony which could not be removed."

Tædium vitæ.] Hence it proceeds many times, that they are weary of their lives, and feral thoughts to offer violence to their own persons come into their minds, tædium vitæ is a common symptom, tarda fluunt, ingrataque tempora, they are soon tired with all things; they will now tarry, now be gone; now in bed they will rise, now up, then go to bed, now pleased, then again displeased; now they like, by and by dislike all, weary of all, sequitur nunc vivendi, nunc moriendi cupido, saith Aurelianus, lib. 1. cap. 6, but most part vitam damnant, discontent, disquieted, perplexed upon every light, or no occasion, object: often tempted, I say, to make away themselves: Vivere nolunt, mori nesciunt: they cannot die, they will not live: they complain, weep, lament, and think they lead a most miserable life, never was any man so bad, or so before, every poor man they see is most fortunate in respect of them, every beggar that comes to the door is happier than they are, they could be contented to change lives with them, especially if they be alone, idle, and parted from their ordinary company, molested, displeased, or provoked: grief, fear, agony, discontent, wearisomeness, laziness, suspicion, or some such; passion forcibly seizeth on them. Yet by and by when they come in company again, which they like, or be pleased, suam sententiam rursus damnant, et vitæ solatio delectantur, as Octavius Horatianus observes, lib. 2. cap. 5, they condemn their former dislike, and are well pleased to live. And so they continue, till with some fresh discontent they be molested again, and then they are weary of their lives, weary of all, they will die, and show rather a necessity to live, than a desire. Claudius the emperor, as Sueton describes him, had a spice of this disease, for when he was tormented with the pain of his stomach, he had a conceit to make away himself. Julius Cæsar Claudinus, consil. 84. had a Polonian to his patient, so affected, that through fear and sorrow, with which he was still disquieted, hated his own life, wished for death every moment, and to be freed of his misery. Mercurialis another, and another that was often minded to dispatch himself, and so continued for many years.

Suspicion, jealousy.] Suspicion, and jealousy, are general symptoms: they are commonly distrustful, apt to mistake, and amplify, facile irascibiles, testy, pettish, peevish, and ready to snarl upon every small occasion, cum amicissimis, and without a cause, datum vel non datum, it will be scandalum acceptum. If they speak in jest, he takes it in good earnest. If they be not saluted, invited, consulted with, called to counsel, &c., or that any respect, small compliment, or ceremony be omitted, they think themselves neglected, and contemned; for a time that tortures them. If two talk together, discourse, whisper, jest, or tell a tale in general, he thinks presently they mean him, applies all to himself de se putat omnia dici. Or if they talk with him, he is ready to misconstrue every word they speak, and interpret it to the worst; he cannot endure any man to look steadily on him, speak to him almost, laugh, jest, or be familiar, or hem, or point, cough, or spit, or make a noise sometimes, &c. He thinks they laugh or point at him, or do it in disgrace of him, cirumvent him, contemn him, every man looks at him, he is pale, red, sweats for fear and anger lest somebody should observe him. He works upon it, and long after this false conceit of an abuse troubles him. Montanus, consil. 22. gives instance in a melancholy Jew, that was Iracundior Adria, so waspish and suspicious, tam facile iratus, that no man could tell how to carry himself in his company.

Inconstancy.] Inconstant they are in all their action; vertiginous, restless, unapt to resolve of any business, they will and will not, persuaded to and fro upon every small occasion, or word spoken: and yet if once they be resolved, obstinate, hard to be reconciled. If they abhor, dislike, or distaste, once settled, though to the better by odds, by no counsel, or persuasion to be removed. Yet in most things wavering, irresolute, unable to deliberate, through fear, faciunt, et mox facti p?nitunt (Areteus), avari, et paulo post prodigi. Now prodigal, and then covetous, they do, and by-and-by repent them of that which they have done, so that both ways they are troubled, whether they do or do not, want or have, hit or miss, disquieted of all hands, soon weary, and still seeking change, restless, I say, fickle, fugitive, they may not abide to tarry in one place long.

"Romæ rus optans, absentem rusticus urbem
Tollit ad astra --"

(Hor. "At Rome, wishing for the fields; in the country, extolling the city to the skies.")

no company long, or to persevere in any action or business.

"Et similis regum pueris, pappare minutum
Poscit, et iratus mammæ lallare recusat."

(Pers. Sat. 3. 18. "And like the children of nobility, require to eat pap, and, angry at the nurse, refuse her to sing lullaby.")

eftsoons pleased, and anon displeased, as a man that's bitten with fleas, or that cannot sleep turns to and fro in his bed, their restless minds are tossed and vary, they have no patience to read out a book, to play out a game or two, walk a mile, sit an hour, &c., erected and dejected in an instant; animated to undertake, and upon a word spoken again discouraged.

Passionate.] Extreme passionate, Quicquid volunt valde volunt; and what they desire, they do most furiously seek: anxious ever and very solicitous, distrustful, and timorous, envious, malicious, profuse one while, sparing another, but most part covetous, muttering, repining, discontent, and still complaining, grudging, peevish, injuriarum tenaces, prone to revenge, soon troubled, and most violent in all their imaginations, not affable in speech, or apt to vulgar compliment, but surly, dull, sad, austere; cogitabundi still, very intent, and as Albertus Durer paints melancholy, like a sad woman leaning on her arm with fixed looks, neglected habit, &c., held therefore by some proud, soft, sottish, or half-mad, as the Abderites esteemed of Democritus: and yet of a deep reach, excellent apprehension, judicious, wise, and witty: for I am of that nobleman's mind, "Melancholy advanceth men's conceits, more than any humour whatsoever," improves their meditations more than any strong drink or sack. They are of profound judgment in some things, although in others non recte judicant inquieti, saith Fracastorius, lib. 2. de Intell. And as Arculanus, c. 16. in 9. Rhasis terms it, Judicium plerumque perversum corrupti, cum judicant honesta inhonesta, at amicitam habent pro inimicitia: they count honesty dishonesty, friends as enemies, they will abuse their best friends, and dare not offend their enemies. Cowards most part et ad inferendiam injuriam timidissimi saith Cardan, lib. 8. cap. 4. de rerum varietate: loth to offend, and if they chance to overshoot themselves in word or deed: or any small business or circumstance be omitted, forgotten, they are miserably tormented, and frame a thousand dangers and inconveniences to themselves, ex musca elephantem, if once they conceit it: overjoyed with every good rumour, tale, or prosperous event, transported beyond themselves: with every small cross again, bad news, misconceived injury, loss, danger, afflicted beyond measure, in great agony, perplexed, dejected, astonished, impatient, utterly undone: fearful, suspicious of all. Yet again, many of them desperate harebrains, rash, careless, fit to be assassins, as being void of all fear and sorrow, according to Hercules de Saxonia, "Most audacious, and such as dare walk alone in the night, through deserts and dangerous places, fearing none."

Amorous.] "They are prone to love," and easy to be taken; Propensi ad amorem et excandescentiam (Montaltus, cap. 2l), quickly enamoured, and dote upon all, love one dearly, till they see another, and then dote on her, Et hanc, et hanc, et illam, et omnes, the present moves most, and the last commonly they love best. Yet some again Anterotes, cannot endure the sight of a woman, abhor the sex, as that same melancholy duke of Muscovy, that was instantly sick if he came but in sight of them; and that Anchorite, that fell into a cold palsy when a woman was brought before him.

Humorous.] Humorous they are beyond all measure, sometimes profusely laughing, extraordinarily merry, and then again weeping without a cause (which is familiar with many gentlewomen), groaning, sighing, pensive, sad, almost distracted, multa absurda fingunt, et a ratione aliena (saith Frambesarius), they feign many absurdities, vain, void of reason: one supposeth himself to be a dog, cock, bear, horse, glass, butter, &c. He is a giant, a dwarf; as strong as an hundred men, a lord, duke, prince, &c. And if he be told he hath a stinking breath, a great nose, that he is sick, or inclined to such or such a disease, he believes it eftsoons, and peradventure by force of imagination will work it out. Many of them are immovable, and fixed in their conceit; others vary upon every object, heard or seen. If they see a stage-play, they run upon that a week after; if they hear music,or see dancing, they have nought but bagpipes in their brain; if they see a combat, they are all for arms. "If abused, an abuse troubles them long after; if crossed, that cross, &c. Restless in their thoughts and actions, continually meditating, Velet ægri somnia, vanæ finguntur species; more like dreams, than men awake, they fain a company of antic, fantastical conceits, they have most frivolous thoughts, impossible to be effected; and sometimes think verily they hear and see present before their eyes such phantasms or goblins, they fear, suspect, or conceive, they still talk with, and follow them. In fine, cogitationes somniantibus similes, id vigilant, quod alli somniant cogitabundi: still, saith Avicenna, they wake, as others dream, and such for the most part are their imaginations and conceits, absurd, vain, foolish toys, yet they are most curious and solicitous, continual, et supra modum, Rhasis, cont. lib. 1. cap. 9. præmeditantur de aliqua re. As serious in a toy, as if it were a most necessary business, of great moment, importance, and still, still, still thinking of it: sæviunt in se, macerating themselves. Though they do talk with you, and seem to be otherwise employed, and to your thinking very intent and busy, still that toy runs in their mind, that fear, that suspicion, that abuse, that jealousy, that agony, that vexation, that cross, that castle in the air, that crotchet, that whimsy, that fiction, that pleasant waking dream, whatsoever it is. Nec interrogant (saith Fracastorius) nec irrogatis recte respondent. They do not much heed what you say, their mind is on another matter; ask what you will, they do not attend, or much intend that business they are about, but forget themselves what they are saying, doing, or should otherwise say or do, whither they are going, distracted with their own melancholy thoughts. One laughs upon a sudden, another smiles to himself, a third frowns, calls, his lips go still, he acts with his hand as he walks, &c. 'Tis proper to all melancholy men, saith Mercurialis, con. 11. "What conceit they have once entertained, to be most intent, violent, and continually about it." Invitus occurrit, do what they may they cannot be rid of it, against their wills they must think of it a thousand times over, Perpetuo molestantur nec oblivisci possunt, they are continually troubled with it, in company, out of company; at meat, at exercise, at all times and places, non desinunt ea, quæ minime volunt, cogitare, if it be offensive especially, they cannot forget it, they may not rest or sleep for it, but still tormenting themselves, Sysiphi saxum volvunt sibi ipsis, as Bruner observes, Perpetua calamitas et miserabile flagellum.

Bashfulness] Crato, Laurentius, and Fernelius, put bashfulness for an ordinary symptom, subrusticus pudor, or vitiosus pudor, is a thing which much haunts and torments them. If they have been misused, derided, disgraced, chidden, &c., or by any perturbation of mind misaffected, it so far troubles them, that they become quite moped many times and so disheartened, dejected, they dare not come abroad, into strange companies especially, or manage their ordinary affairs, so childish, timorous, and bashful, they can look no man in the face; some are more disquieted in this kind, some less, longer some, others shorter, by fits, &c., though some on the other side (according to Fracastorius) be inverecundi et pertinaces, impudent and peevish. But most part the are very shamefaced, and that makes them with Pet. Blesensis, Christopher Urswick, and many such, to refuse honours, offices and preferments, which sometimes fall into their mouths, they cannot speak, or put forth themselves as others can, timor hos, pudor impedit illos, timorousness and bashfulness hinder their proceedings, they are contented with their present estate, unwilling to undertake any office, and therefore never likely to rise. For that cause they seldom visit their friends, except some familiars: pauciloqui, of few words, and oftentimes wholly silent. Frambeserius, a Frenchman, had two such patients, omnino taciturnos, their friends could not get them to speak: Rodericus a Fonseca, consult. tom. 2. 85. consil. gives instance in a young man, of twenty-seven years of age, that was frequently silent, bashful, moped, solitary, that would not eat his meat, or sleep, and yet again by fits apt to be angry, &c.

Solitariness.] Most part they are, as Plater notes, desides, taciturni, ægre impulsi nec nisi coacti procedunt, &c., they will scarce be compelled to do that which concerns them, though it be for their good, so diffident, so dull, of small or no compliment, unsociable, hard to be acquainted with, especially of strangers; they had rather write their minds than speak, and above all things love solitariness. Ob voluptatem, an ob timorem soli sunt? Are they so solitary for pleasure (one asks) or pain? for both; yet I rather think for fear and sorrow, &c.

"Hinc metuunt cupiuntque, dolent fugiuntque, nec auras
Respiciunt, clausi tenebris, et carcere cæco."

"Hence they they grieve and fear, avoiding light,
And shut themselves in prison dark from sight."

As Bellerophon in Homer,

"Qui miser in sylvis m?rens errabat opacis,
Ipse suum cor edens, hominum vestigia vitans."

"That wandered in the woods, sad, all alone,
Forsaking men's society, making great moan."

They delight in floods and waters, desert places, to walk alone in orchards, gardens, private walks, back lanes, averse from company, as Diogenes in his tub, or Timon Misanthropus, they abhor all companions at last, even their nearest acquaintances and most familiar friends, for they have a conceit (I say) every man observes them, will deride, laugh to scorn, or misuse them, confining themselves therefore wholly to their private houses or chambers fugiunt homines sine causa (saith Rhasis) et odio habent, cont. l. 1. c. 9. they will diet themselves, feed and live alone. It was one of the chiefest reasons why the citizens of Abdera suspected Democritus to be melancholy and mad, because that, as Hippocrates related in his epistle to Philop?mnes, "he forsook the city, lived in groves and hollow trees, upon a green bank by a brook side or confluence of waters all day long, and all night." Quæ quidem (saith he) plurimum atra bile vexatis et melancholicis eveniunt, deserta frequentant, hominumque congressum aversantur; which is an ordinary thing with melancholy men. The Egyptians therefore in their hieroglyphics expressed a melancholy man by a hare sitting in her form, as being a most timorous and solitary creature, Pierius, Hieroglyph. l. 12. But this, and all precedent symptoms, are more or less apparent, as the humour is intended or remitted, hardly perceived in some, or not at all, most manifest in others. Childish in some, terrible in others; to be derided in one, pitied or admired in another; to him by fits, to a second continuate: and howsoever these symptoms be common and incident to all persons, yet they are the more remarkable, frequent, furious and violent in melancholy men. To speak in a word, there is nothing so vain, absurd, ridiculous, extravagant, impossible, incredible, so monstrous a chimera, so prodigious and strange, such as painters and poets durst not attempt, which they will not really fear, feign, suspect and imagine unto themselves: and that which Lod. Viv. said in a jest of a silly country fellow, that killed his ass for drinking up the moon, ut lunam mundo redderet, you may truly say of them in earnest; they will act, conceive all extremes, contrarieties, and contradictions, and that in infinite varieties. Melancholici plane incredibilia sibi persuadent, ut vix omnibus sæculis duo reperti sint, qui idem imaginati sint (Erastus de Landis), scarce two of two thousand that concur in the same symptoms. The tower of Babel never yielded such confusion of tongues, as the chaos of melancholy doth variety of symptoms. There is in all melancholy, similitudo dissimilis, like men's faces, a disagreeing likeness still; and as in a river we swim in the same place, though not in the same numerical water; as the same instrument affords several lessons, so the same disease yields diversity of symptoms. Which howsoever they be diverse, intricate, and hard to be confined, I will adventure yet in such a vast confusion and generality to bring them into some order; and so descend to particulars.

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