[2057] ------"media inter prealia semper, Stellarum coelique plagis, superisque vacavit."

[2058]Antonius, Adrian, Nero, Seve. Jul. &c. [2059]Michael the emperor, and Isacius, were so much given to their studies, that no base fellow would take so much pains: Orion, Perseus, Alphonsus, Ptolomeus, famous astronomers; Sabor, Mithridates, Lysimachus, admired physicians: Plato's kings all: Evax, that Arabian prince, a most expert jeweller, and an exquisite philosopher; the kings of Egypt were priests of old, chosen and from thence,--_Idem rex hominum, Phoebique sacerdos_: but those heroical times are past; the Muses are now banished in this b.a.s.t.a.r.d age, _ad sordida tuguriola_, to meaner persons, and confined alone almost to universities.

In those days, scholars were highly beloved, [2060]honoured, esteemed; as old Ennius by Scipio Africa.n.u.s, Virgil by Augustus; Horace by Meceanas: princes' companions; dear to them, as Anacreon to Polycrates; Philoxenus to Dionysius, and highly rewarded. Alexander sent Xenocrates the philosopher fifty talents, because he was poor, _visu rerum, aut eruditione praestantes viri, mensis olim regum adhibiti_, as Philostratus relates of Adrian and Lampridius of Alexander Severus: famous clerks came to these princes'

courts, _velut in Lycaeum_, as to a university, and were admitted to their tables, _quasi divum epulis acc.u.mbentes_; Archilaus, that Macedonian king, would not willingly sup without Euripides, (amongst the rest he drank to him at supper one night, and gave him a cup of gold for his pains) _delectatus poetae suavi sermone_; and it was fit it should be so; because as [2061]Plato in his Protagoras well saith, a good philosopher as much excels other men, as a great king doth the commons of his country; and again, [2062]_quoniam illis nihil deest, et minime egere solent, et disciplinas quas profitentur, soli a contemptu vindicare possunt_, they needed not to beg so basely, as they compel [2063]scholars in our times to complain of poverty, or crouch to a rich chuff for a meal's meat, but could vindicate themselves, and those arts which they professed. Now they would and cannot: for it is held by some of them, as an axiom, that to keep them poor, will make them study; they must be dieted, as horses to a race, not pampered, [2064]_Alendos volunt, non saginandos, ne melioris mentis flammula extinguatur_; a fat bird will not sing, a fat dog cannot hunt, and so by this depression of theirs [2065]some want means, others will, all want [2066]encouragement, as being forsaken almost; and generally contemned. 'Tis an old saying, _Sint Mecaenates, non deerunt Flacce Marones_, and 'tis a true saying still. Yet oftentimes I may not deny it the main fault is in ourselves. Our academics too frequently offend in neglecting patrons, as [2067]Erasmus well taxeth, or making ill choice of them; _negligimus oblatos aut amplectimur parum aptos_, or if we get a good one, _non studemus mutuis officiis favorem ejus alere_, we do not ply and follow him as we should. _Idem mihi accidit Adolescenti_ (saith Erasmus) acknowledging his fault, _et gravissime peccavi_, and so may [2068]I say myself, I have offended in this, and so peradventure have many others. We did not _spondere magnatum favoribus, qui caeperunt nos amplecti_, apply ourselves with that readiness we should: idleness, love of liberty, _immodicus amor libertatis effecit ut diu c.u.m perfidis amicis_, as he confesseth, _et pertinaci pauperate colluctarer_, bashfulness, melancholy, timorousness, cause many of us to be too backward and remiss. So some offend in one extreme, but too many on the other, we are most part too forward, too solicitous, too ambitious, too impudent; we commonly complain _deesse Maecenates_, of want of encouragement, want of means, when as the true defect is in our own want of worth, our insufficiency: did Maecenas take notice of Horace or Virgil till they had shown themselves first? or had Bavius and Mevius any patrons? _Egregium specimen dent_, saith Erasmus, let them approve themselves worthy first, sufficiently qualified for learning and manners, before they presume or impudently intrude and put themselves on great men as too many do, with such base flattery, parasitical colloguing, such hyperbolical elogies they do usually insinuate that it is a shame to hear and see. _Immodicae laudes conciliant invidiam, potius quam laudem_, and vain commendations derogate from truth, and we think in conclusion, _non melius de laudato, pejus de laudante_, ill of both, the commender and commended. So we offend, but the main fault is in their harshness, defect of patrons. How beloved of old, and how much respected was Plato to Dionysius? How dear to Alexander was Aristotle, Demeratus to Philip, Solon to Croesus, Auexarcus and Trebatius to Augustus, Ca.s.sius to Vespasian, Plutarch to Trajan, Seneca to Nero, Simonides to Hieron? how honoured?

[2069] "Sed haec prius fuere, nunc recondita Senent quiete,"

those days are gone; _Et spes, et ratio studiorum in Caesare tantum_: [2070] as he said of old, we may truly say now, he is our amulet, our [2071]sun, our sole comfort and refuge, our Ptolemy, our common Maecenas, _Jacobus munificus, Jacobus pacificus, mysta Musarum, Rex Platonicus: Grande decus, columenque nostrum_: a famous scholar himself, and the sole patron, pillar, and sustainer of learning: but his worth in this kind is so well known, that as Paterculus of Cato, _Jam ipsum laudare nefas sit_: and which [2072] Pliny to Trajan. _Seria te carmina, honorque aeternus annalium, non haec brevis et pudenda praedicatio colet_. But he is now gone, the sun of ours set, and yet no night follows, _Sol occubuit, nox nulla sequuta est_. We have such another in his room, [2073]_aureus alter.

Avulsus, simili frondescit virga metallo_, and long may he reign and flourish amongst us.

Let me not be malicious, and lie against my genius, I may not deny, but that we have a sprinkling of our gentry, here and there one, excellently well learned, like those Fuggeri in Germany; Dubartus, Du Plessis, Sadael, in France; Picus Mirandula, Schottus, Barotius, in Italy; _Apparent rari nantes in gurgite vasto_. But they are but few in respect of the mult.i.tude, the major part (and some again excepted, that are indifferent) are wholly bent for hawks and hounds, and carried away many times with intemperate l.u.s.t, gaming and drinking. If they read a book at any time (_si quod est interim otii a venatu, poculis, alea, scortis_) 'tis an English Chronicle, St. Huon of Bordeaux, Amadis de Gaul, &c., a play-book, or some pamphlet of news, and that at such seasons only, when they cannot stir abroad, to drive away time, [2074]their sole discourse is dogs, hawks, horses, and what news? If some one have been a traveller in Italy, or as far as the emperor's court, wintered in Orleans, and can court his mistress in broken French, wear his clothes neatly in the newest fashion, sing some choice outlandish tunes, discourse of lords, ladies, towns, palaces, and cities, he is complete and to be admired: [2075]otherwise he and they are much at one; no difference between the master and the man, but worshipful t.i.tles; wink and choose betwixt him that sits down (clothes excepted) and him that holds the trencher behind him: yet these men must be our patrons, our governors too sometimes, statesmen, magistrates, n.o.ble, great, and wise by inheritance.

Mistake me not (I say again) _Vos o Patritius sanguis_, you that are worthy senators, gentlemen, I honour your names and persons, and with all submissiveness, prostrate myself to your censure and service. There are amongst you, I do ingenuously confess, many well-deserving patrons, and true patriots, of my knowledge, besides many hundreds which I never saw, no doubt, or heard of, pillars of our commonwealth, [2076]whose worth, bounty, learning, forwardness, true zeal in religion, and good esteem of all scholars, ought to be consecrated to all posterity; but of your rank, there are a debauched, corrupt, covetous, illiterate crew again, no better than stocks, _merum pecus (testor Deum, non mihi videri dignos ingenui hominis appellatione)_ barbarous Thracians, _et quis ille thrax qui hoc neget_? a sordid, profane, pernicious company, irreligious, impudent and stupid, I know not what epithets to give them, enemies to learning, confounders of the church, and the ruin of a commonwealth; patrons they are by right of inheritance, and put in trust freely to dispose of such livings to the church's good; but (hard taskmasters they prove) they take away their straw, and compel them to make their number of brick: they commonly respect their own ends, commodity is the steer of all their actions, and him they present in conclusion, as a man of greatest gifts, that will give most; no penny, [2077]no paternoster, as the saying is. _Nisi preces auro fulcias, amplius irritas: ut Cerberus offa_, their attendants and officers must be bribed, feed, and made, as Cerberus is with a sop by him that goes to h.e.l.l.

It was an old saying, _Omnia Romae venalia_ (all things are venal at Rome,) 'tis a rag of Popery, which will never be rooted out, there is no hope, no good to be done without money. A clerk may offer himself, approve his [2078]worth, learning, honesty, religion, zeal, they will commend him for it; but [2079]_probitas laudatur et alget_. If he be a man of extraordinary parts, they will flock afar off to hear him, as they did in Apuleius, to see Psyche: _multi mortales confluebant ad videndum saeculi decus, speculum gloriosum, laudatur ab omnibus, spectatur ob omnibus, nec quisquam non rex, non regius, cupidus ejus nuptiarium pet.i.tor accedit; mirantur quidem divinam formam omnes, sed ut simulacrum fabre politum mirantur_; many mortal men came to see fair Psyche the glory of her age, they did admire her, commend, desire her for her divine beauty, and gaze upon her; but as on a picture; none would marry her, _quod indotato_, fair Psyche had no money. [2080]So they do by learning;

[2081] ------"didicit jam dives avarus Tantum admirari, tantum laudare disertos, Ut pueri Junonis avem"------

"Your rich men have now learn'd of latter days T'admire, commend, and come together To hear and see a worthy scholar speak, As children do a peac.o.c.k's feather."

He shall have all the good words that may be given, [2082]a proper man, and 'tis pity he hath no preferment, all good wishes, but inexorable, indurate as he is, he will not prefer him, though it be in his power, because he is _indotatus_, he hath no money. Or if he do give him entertainment, let him be never so well qualified, plead affinity, consanguinity, sufficiency, he shall serve seven years, as Jacob did for Rachel, before he shall have it.

[2083]If he will enter at first, he must get in at that Simoniacal gate, come off soundly, and put in good security to perform all covenants, else he will not deal with, or admit him. But if some poor scholar, some parson chaff, will offer himself; some trencher chaplain, that will take it to the halves, thirds, or accepts of what he will give, he is welcome; be conformable, preach as he will have him, he likes him before a million of others; for the host is always best cheap: and then as Hierom said to Cromatius, _patella dignum operculum_, such a patron, such a clerk; the cure is well supplied, and all parties pleased. So that is still verified in our age, which [2084]Chrysostom complained of in his time, _Qui opulentiores sunt, in ordinem parasitorum cogunt eos, et ipsos tanquam canes ad mensas suas enutriunt, eorumque impudentes. Venires iniquarum coenarum reliquiis differtiunt, iisdem pro arbitro abulentes_: Rich men keep these lecturers, and fawning parasites, like so many dogs at their tables, and filling their hungry guts with the offals of their meat, they abuse them at their pleasure, and make them say what they propose.

[2085]"As children do by a bird or a b.u.t.terfly in a string, pull in and let him out as they list, do they by their trencher chaplains, prescribe, command their wits, let in and out as to them it seems best." If the patron be precise, so must his chaplain be; if he be papistical, his clerk must be so too, or else be turned out. These are those clerks which serve the turn, whom they commonly entertain, and present to church livings, whilst in the meantime we that are University men, like so many hidebound calves in a pasture, tarry out our time, wither away as a flower ungathered in a garden, and are never used; or as so many candles, illuminate ourselves alone, obscuring one another's light, and are not discerned here at all, the least of which, translated to a dark room, or to some country benefice, where it might shine apart, would give a fair light, and be seen over all.

Whilst we lie waiting here as those sick men did at the Pool of [2086]

Bethesda, till the Angel stirred the water, expecting a good hour, they step between, and beguile us of our preferment. I have not yet said, if after long expectation, much expense, travel, earnest suit of ourselves and friends, we obtain a small benefice at last; our misery begins afresh, we are suddenly encountered with the flesh, world, and devil, with a new onset; we change a quiet life for an ocean of troubles, we come to a ruinous house, which before it be habitable, must be necessarily to our great damage repaired; we are compelled to sue for dilapidations, or else sued ourselves, and scarce yet settled, we are called upon for our predecessor's arrearages; first-fruits, tenths, subsidies, are instantly to be paid, benevolence, procurations, &c., and which is most to be feared, we light upon a cracked t.i.tle, as it befell Clenard of Brabant, for his rectory, and charge of his _Beginae_; he was no sooner inducted, but instantly sued, _cepimusque_ [2087](saith he) _strenue litigare, et implacabili bello confligere_: at length after ten years' suit, as long as Troy's siege, when he had tired himself, and spent his money, he was fain to leave all for quietness' sake, and give it up to his adversary. Or else we are insulted over, and trampled on by domineering officers, fleeced by those greedy harpies to get more fees; we stand in fear of some precedent lapse; we fall amongst refractory, seditious sectaries, peevish puritans, perverse papists, a lascivious rout of atheistical Epicures, that will not be reformed, or some litigious people (those wild beasts of Ephesus must be fought with) that will not pay their dues without much repining, or compelled by long suit; _Laici clericis oppido infesti_, an old axiom, all they think well gotten that is had from the church, and by such uncivil, harsh dealings, they make their poor minister weary of his place, if not his life; and put case they be quiet honest men, make the best of it, as often it falls out, from a polite and terse academic, he must turn rustic, rude, melancholise alone, learn to forget, or else, as many do, become maltsters, graziers, chapmen, &c. (now banished from the academy, all commerce of the muses, and confined to a country village, as Ovid was from Rome to Pontus), and daily converse with a company of idiots and clowns.

Nos interim quod, attinet (nec enim immunes ab hac noxa sumus) idem realus manet, idem n.o.bis, et si non multo gravius, crimen objici potest: nostra enim culpa sit, nostra incuria, nostra avaritia, quod tam frequentes, foedaeque fiant in Ecclesia nundinationes, (templum est vaenale, deusque) tot sordes invehantur, tanta gra.s.setur impietas, tanta nequitia, tam insa.n.u.s miseriarum Euripus, et turbarum aestuarium, nostro inquam, omnium (Academicorum imprimis) vitio sit. Quod tot Resp. malis afficiatur, a n.o.bis seminarium; ultro malum hoc accersimus, et quavis contumelia, quavis interim miseria digni, qui pro virili non occurrimus. Quid enim fieri posse speramus, quum tot indies sine delectu pauperes alumni, terrae filii, et cujuscunque ordinis homunciones ad gradus certatim admittantur? qui si definitionem, distinctionemque unam aut alteram memoriter edidicerint, et pro more tot annos in dialectica posuerint, non refert quo profectu, quales demum sint, idiotae, nugatores, otiatores, aleatores, compotores, indigni, libidinis voluptatumque administri, "Sponsi Penelopes, nebulones, Alcinoique," modo tot annos in academia insumpserint, et se pro togatis venditarint; lucri causa, et amicorum intercessu praesentantur; addo etiam et magnificis nonnunquam elogiis morum et scientiae; et jam valedicturi testimonialibus hisce litteris, amplissime conscriptis in eorum gratiam honorantur, abiis, qui fidei suae et existimationis jacturam proculdubio faciunt. "Doctores enim et professores" (quod ait [2088]ille) "id unum curant, ut ex professionibus frequentibus, et tumultuariis potius quam legitimis, commoda sua promoverant, et ex dispendio publico suum faciant incrementum." Id solum in votis habent annui plerumque magistratus, ut ab incipientium numero [2089]pecunias emungant, nec multum interest qui sint, literatores an literati, modo pingues, nitidi, ad aspectum speciosi, et quod verbo dicam, pecuniosi sint. [2090]Philosophastri licentiantur in artibus, artem qui non habent, [2091]"Eosque sapientes esse jubent, qui nulla praediti sunt sapientia, et nihil ad gradum praeterquam velle adferunt." Theologastri (solvant modo) satis superque docti, per omnes honorum gradus evehuntur et ascendunt. Atque hinc fit quod tam viles scurrae, tot pa.s.sim idiotae, literarum crepusculo positi, larvae pastorum, circ.u.mforanei, vagi, barbi, fungi, cra.s.si, asini, merum pecus in sacrosanctos theologiae aditus, illotis pedibus irrumpant, praeter inverecundam frontem adferentes nihil, vulgares quasdam quisquilias, et scholarium quaedam nugamenta, indigna quae vel recipiantur in triviis. Hoc illud indignum genus hominum et famelic.u.m, indigum, vagum, ventris mancipium, ad stivam potius relegandum, ad haras aptius quam ad aras, quod divinas hasce literas turpiter prost.i.tuit; hi sunt qui pulpita complent, in aedes n.o.bilium irrepunt, et quum reliquis vitae dest.i.tuantur subsidiis, ob corporis et animi egestatem, aliarum in repub. partium minime capaces sint; ad sacram hanc anchoram confugiunt, sacerdotium quovis modo captantes, non ex sinceritate, quod [2092]Paulus ait, "sed cauponantes verb.u.m Dei." Ne quis interim viris bonis detractum quid putet, quos habet ecclesia Anglicana quamplurimos, eggregie doctos, ill.u.s.tres, intactae famae, homines, et plures forsan quam quaevis Europae provincia; ne quis a florentisimis Academiis, quae viros undiquaque doctissimos, omni virtutum genere suspiciendos, abunde produc.u.n.t. Et multo plures utraque habitura, multo splendidior futura, si non hae sordes splendidum lumen ejus obfuscarent, obstaret corruptio, et cauponantes quaedam harpyae, proletariique bonum hoc n.o.bis non inviderent. Nemo enim tam caeca mente, qui non hoc ipsum videat: nemo tam stolido ingenio, qui non intelligat; tam pertinaci judicio, qui non agnoscat, ab his idiotis circ.u.mforaneis, sacram pollui Theologiam, ac caelestes Musas quasi prophanum quiddam prost.i.tui.

"Viles animae et effrontes" (sic enim Lutherus [2093] alicubi vocat) "lucelli causa, ut muscae ad mulctra, ad n.o.bilium et heroum mensas advolant, in spem sacerdotii," cujuslibet honoris, officii, in quamvis aulam, urbem se ingerunt, ad quodvis se ministerium componunt.-- "Ut nervis alienis mobile lignum--Ducitur"--Hor. _Lib. II. Sat. 7_. [2094] "offam sequentes, psittacorum more, in praedae spem quidvis effutiunt:"

obsecundantes Parasiti [2095](Erasmus ait) "quidvis docent, dic.u.n.t, scribunt, suadent, et contra conscientiam probant, non ut salutarem reddant gregem, sed ut magnificam sibi parent fortunam." [2096]"Opiniones quasvis et decreta contra verb.u.m Dei astruunt, ne non offendant patronum, sed ut retineant favorem procerum, et populi plausum, sibique ipsis opes acc.u.mulent." Eo etenim plerunque animo ad Theologiam accedunt, non ut rem divinam, sed ut suam facient; non ad Ecclesiae bonum promovendum, sed expilandum; quaerentes, quod Paulus ait, "non quae Jesu Christi, sed quae sua," non domini thesaurum, sed ut sibi, suisque thesaurizent. Nec tantum iis, qui vilirrie fortunae, et abjectae, sortis sunt, hoc in usu est: sed et medios, summos elatos, ne dicam Episcopos, hoc malum invasit. [2097]

"Dicite pontifices, in sacris quid facit aurum?" [2098]"summos saepe viros transversos agit avaritia," et qui reliquis morum probitate praelucerent; hi facem praeferunt ad Simoniam, et in corruptionis hunc scopulum impingentes, non tondent pecus, sed deglubunt, et quocunque se conferunt, expilant, exhauriunt, abradunt, magnum famae suae, si non animae naufragium facientes; ut non ab infimis ad summos, sed a summis ad infimos malum promana.s.se videatur, et illud verum sit quod ille olim lusit, "emerat ille prius, vendere jure potest. Simoniacus enim" (quod c.u.m Leone dicam) "gratiam non accepit, si non accipit, non habet, et si non habet, nec gratus potest esse;" tantum enim absunt istorum nonnulli, qui ad clavum sedent a promovendo reliquos, ut penitus impediant, probe sibi conscii, quibus artibus illic pervenerint. [2099]"Nam qui ob literas emersisse illos credat, desipit; qui vero ingenii, eruditionis, experientiae, probitatis, pietatis, et Musarum id esse pretium putat" (quod olim revera fuit, hodie promitt.i.tur) "planissime insanit." Utcunque vel undecunque malum hoc originem ducat, non ultra quaeram, ex his primordiis caepit vitiorum colluvies, omnis calamitas, omne miseriarum agmen in Ecclesiam invehitur.

Hinc tam frequens simonia, hinc ortae querelae, fraudes, imposturae, ab hoc fonte se derivarunt omnes nequitiae. Ne quid obiter dicam de ambitione, adulatione plusquam aulica, ne tristi domicaenio laborent, de luxu, de foedo nonnunquam vitae exemplo, quo nonnullos offendunt, de compotatione Sybaritica, &c. hinc ille squalor academicus, "tristes hac tempestate Camenae," quum quivis homunculus artium ignarus, hic artibus a.s.surgat, hunc in modum promoveatur et ditescat, ambitiosis appellationibus insignis, et multis dignitatibus augustus vulgi oculos perstringat, bene se habeat, et grandia gradiens majestatem quandam ac amplitudinem prae se ferens, miramque sollicitudinem, barba reverendus, toga nitidus, purpura coruscus, supellectilis splendore, et famulorum numero maxime conspicuus. "Quales statuae" (quod ait [2100]ille) "quae sacris in aedibus columnis imponuntur, velut oneri cedentes videntur, ac si insudarent, quum revera sensu sint carentes, et nihil saxeam adjuvent firmitatem:" atlantes videri volunt, quum sint statuae lapideae, umbratiles revera homunciones, fungi, forsan et bardi, nihil a saxo differentes. Quum interim docti viri, et vilae sanctioris ornamentis praediti, qui aestum diei sustinent, his iniqua sorte serviant, minimo forsan salario contenti, puris nominibus nuncupati, humiles, obscuri, multoque digniores licet, egentes, inhonorati vitam privam privatam agant, tenuique sepulti sacerdotio, vel in collegiis suis in aeternum incarcerati, inglorie delitescant. Sed nolo diutius hanc movere sentinam, hinc illae lachrymae, lugubris musarum habitus, [2101]hinc ipsa religio (quod c.u.m Secellio dicam) "in ludibrium et contemptum adducitur,"

abjectum sacerdotium (atque haec ubi fiunt, ausim dicere, et pulidum [2102]

putidi dicterium de clero usurpare) "putidum vulgus," inops, rude, sordidum, melancholic.u.m, miserum, despicabile, contemnendum.[2103]

MEMB. IV.

SUBSECT. I--_Non-necessary, remote, outward, advent.i.tious, or accidental causes: as first from the Nurse_.

Of those remote, outward, ambient, necessary causes, I have sufficiently discoursed in the precedent member, the non-necessary follow; of which, saith [2104]Fuchsius, no art can be made, by reason of their uncertainty, casualty, and mult.i.tude; so called "not necessary" because according to [2105]Fernelius, "they may be avoided, and used without necessity." Many of these accidental causes, which I shall entreat of here, might have well been reduced to the former, because they cannot be avoided, but fatally happen to us, though accidentally, and unawares, at some time or other; the rest are contingent and inevitable, and more properly inserted in this rank of causes. To reckon up all is a thing impossible; of some therefore most remarkable of these contingent causes which produce melancholy, I will briefly speak and in their order.

From a child's nativity, the first ill accident that can likely befall him in this kind is a bad nurse, by whose means alone he may be tainted with this [2106]malady from his cradle, Aulus Gellius _l. 12. c. 1._ brings in Phavorinus, that eloquent philosopher, proving this at large, [2107] "that there is the same virtue and property in the milk as in the seed, and not in men alone, but in all other creatures; he gives instance in a kid and lamb, if either of them suck of the other's milk, the lamb of the goat's, or the kid of the ewe's, the wool of the one will be hard, and the hair of the other soft." Giraldus Cambrensis _Itinerar. Cambriae, l. 1. c. 2._ confirms this by a notable example which happened in his time. A sow-pig by chance sucked a brach, and when she was grown [2108]"would miraculously hunt all manner of deer, and that as well, or rather better, than any ordinary hound." His conclusion is, [2109]"that men and beasts partic.i.p.ate of her nature and conditions by whose milk they are fed." Phavorinus urges it farther, and demonstrates it more evidently, that if a nurse be [2110]"misshapen, unchaste, dishonest, impudent, [2111]cruel, or the like, the child that sucks upon her breast will be so too;" all other affections of the mind and diseases are almost engrafted, as it were, and imprinted into the temperature of the infant, by the nurse's milk; as pox, leprosy, melancholy, &c. Cato for some such reason would make his servants' children suck upon his wife's breast, because by that means they would love him and his the better, and in all likelihood agree with them. A more evident example that the minds are altered by milk cannot be given, than that of [2112]Dion, which he relates of Caligula's cruelty; it could neither be imputed to father nor mother, but to his cruel nurse alone, that anointed her paps with blood still when he sucked, which made him such a murderer, and to express her cruelty to a hair: and that of Tiberius, who was a common drunkard, because his nurse was such a one. _Et si delira fuerit_ ([2113]one observes) _infantulum delirum faciet_, if she be a fool or dolt, the child she nurseth will take after her, or otherwise be misaffected; which Franciscus Barbarus _l. 2. c. ult. de re uxoria_ proves at full, and Ant. Guivarra, _lib. 2. de Marco Aurelio_: the child will surely partic.i.p.ate. For bodily sickness there is no doubt to be made. t.i.tus, Vespasian's son, was therefore sickly, because the nurse was so, Lampridius. And if we may believe physicians, many times children catch the pox from a bad nurse, Botaldus _cap. 61. de lue vener._ Besides evil attendance, negligence, and many gross inconveniences, which are incident to nurses, much danger may so come to the child. [2114]For these causes Aristotle _Polit. lib. 7. c. 17._ Phavorinus and Marcus Aurelius would not have a child put to nurse at all, but every mother to bring up her own, of what condition soever she be; for a sound and able mother to put out her child to nurse, is _naturae intemperies_, so [2115]Guatso calls it, 'tis fit therefore she should be nurse herself; the mother will be more careful, loving, and attendant, than any servile woman, or such hired creatures; this all the world acknowledgeth, _convenientissimum est_ (as Rod. a Castro _de nat. mulierum. lib. 4. c. 12._ in many words confesseth) _matrem ipsam lactare infantem_, "It is most fit that the mother should suckle her own infant"--who denies that it should be so?--and which some women most curiously observe; amongst the rest, [2116]that queen of France, a Spaniard by birth, that was so precise and zealous in this behalf, that when in her absence a strange nurse had suckled her child, she was never quiet till she had made the infant vomit it up again. But she was too jealous. If it be so, as many times it is, they must be put forth, the mother be not fit or well able to be a nurse, I would then advise such mothers, as [2117]Plutarch doth in his book _de liberis educandis_ and [2118]S. Hierom, _li. 2. epist. 27. Laetae de inst.i.tut. fil. Magninus part 2. Reg. sanit.

cap. 7._ and the said Rodericus, that they make choice of a sound woman, of a good complexion, honest, free from bodily diseases, if it be possible, all pa.s.sions and perturbations of the mind, as sorrow, fear, grief, [2119]folly, melancholy. For such pa.s.sions corrupt the milk, and alter the temperature of the child, which now being [2120] _Udum et molle lutum_, "a moist and soft clay," is easily seasoned and perverted. And if such a nurse may be found out, that will be diligent and careful withal, let Phavorinus and M. Aurelius plead how they can against it, I had rather accept of her in some cases than the mother herself, and which Bonacialus the physician, Nic. Biesius the politician, _lib. 4. de repub. cap. 8._ approves, [2121]"Some nurses are much to be preferred to some mothers." For why may not the mother be naught, a peevish drunken flirt, a waspish choleric s.l.u.t, a crazed piece, a fool (as many mothers are), unsound as soon as the nurse?

There is more choice of nurses than mothers; and therefore except the mother be most virtuous, staid, a woman of excellent good parts, and of a sound complexion, I would have all children in such cases committed to discreet strangers. And 'tis the only way; as by marriage they are engrafted to other families to alter the breed, or if anything be amiss in the mother, as Ludovicus Mercatus contends, _Tom. 2. lib. de morb. haered._ to prevent diseases and future maladies, to correct and qualify the child's ill-disposed temperature, which he had from his parents. This is an excellent remedy, if good choice be made of such a nurse.

SUBSECT. II.--_Education a Cause of Melancholy_.

Education, of these accidental causes of melancholy, may justly challenge the next place, for if a man escape a bad nurse, he may be undone by evil bringing up. [2122]Jason Pratensis puts this of education for a princ.i.p.al cause; bad parents, stepmothers, tutors, masters, teachers, too rigorous, too severe, too remiss or indulgent on the other side, are often fountains and furtherers of this disease. Parents and such as have the tuition and oversight of children, offend many times in that they are too stern, always threatening, chiding, brawling, whipping, or striking; by means of which their poor children are so disheartened and cowed, that they never after have any courage, a merry hour in their lives, or take pleasure in anything. There is a great moderation to be had in such things, as matters of so great moment to the making or marring of a child. Some fright their children with beggars, bugbears, and hobgoblins, if they cry, or be otherwise unruly: but they are much to blame in it, many times, saith Lavater, _de spectris, part. 1, cap. 5._ _ex metu in morbos graves incidunt et noctu dormientes clamant_, for fear they fall into many diseases, and cry out in their sleep, and are much the worse for it all their lives: these things ought not at all, or to be sparingly done, and upon just occasion. Tyrannical, impatient, hair-brain schoolmasters, _aridi magistri_, so [2123]Fabius terms them, _Ajaces flagelliferi_, are in this kind as bad as hangmen and executioners, they make many children endure a martyrdom all the while they are at school, with bad diet, if they board in their houses, too much severity and ill-usage, they quite pervert their temperature of body and mind: still chiding, railing, frowning, lashing, tasking, keeping, that they are _fracti animis_, moped many times, weary of their lives, [2124]_nimia severitate deficiunt et desperant_, and think no slavery in the world (as once I did myself) like to that of a grammar scholar. _Praeceptorum ineptiis discruciantur ingenia puerorum_, [2125]

saith Erasmus, they tremble at his voice, looks, coming in. St. Austin, in the first book of his _confess. et 4 ca._ calls this schooling _meliculosam necessitatem_, and elsewhere a martyrdom, and confesseth of himself, how cruelly he was tortured in mind for learning Greek, _nulla verba noveram, et saevis terroribus et poenis, ut nossem, instabatur mihi vehementer_, I know nothing, and with cruel terrors and punishment I was daily compelled.

[2126]Beza complains in like case of a rigorous schoolmaster in Paris, that made him by his continual thunder and threats once in a mind to drown himself, had he not met by the way with an uncle of his that vindicated him from that misery for the time, by taking him to his house. Trincavellius, _lib. 1. consil. 16._ had a patient nineteen years of age, extremely melancholy, _ob nimium studium, Tarvitii et praeceptoris minas_, by reason of overmuch study, and his [2127]tutor's threats. Many masters are hard-hearted, and bitter to their servants, and by that means do so deject, with terrible speeches and hard usage so crucify them, that they become desperate, and can never be recalled.

Others again, in that opposite extreme, do as great harm by their too much remissness, they give them no bringing up, no calling to busy themselves about, or to live in, teach them no trade, or set them in any good course; by means of which their servants, children, scholars, are carried away with that stream of drunkenness, idleness, gaming, and many such irregular courses, that in the end they rue it, curse their parents, and mischief themselves. Too much indulgence causeth the like, [2128]_inepta patris lenitas et facilitas prava_, when as Mitio-like, with too much liberty and too great allowance, they feed their children's humours, let them revel, wench, riot, swagger, and do what they will themselves, and then punish them with a noise of musicians;

[2129] "Obsonet, potet, oleat unguenta de meo; Amat? dabitur a me argentum ubi erit commodum.

Fores effregit? rest.i.tuentur: descidit Vestem? resarcietur.--Faciat quod lubet, Sumat, consumat, perdat, decretum est pati."

But as Demeo told him, _tu illum corrumpi sinis_, your lenity will be his undoing, _praevidere videor jam diem, illum, quum hic egens profugiet aliquo militatum_, I foresee his ruin. So parents often err, many fond mothers especially, dote so much upon their children, like [2130]Aesop's ape, till in the end they crush them to death, _Corporum nutrices animarum novercae_, pampering up their bodies to the undoing of their souls: they will not let them be [2131]corrected or controlled, but still soothed up in everything they do, that in conclusion "they bring sorrow, shame, heaviness to their parents" (Ecclus. cap. x.x.x. 8, 9), "become wanton, stubborn, wilful, and disobedient;" rude, untaught, headstrong, incorrigible, and graceless; "they love them so foolishly," saith [2132]Cardan, "that they rather seem to hate them, bringing them not up to virtue but injury, not to learning but to riot, not to sober life and conversation, but to all pleasure and licentious behaviour." Who is he of so little experience that knows not this of Fabius to be true? [2133]"Education is another nature, altering the mind and will, and I would to G.o.d" (saith he) "we ourselves did not spoil our children's manners, by our overmuch c.o.c.kering and nice education, and weaken the strength of their bodies and minds, that causeth custom, custom nature," &c. For these causes Plutarch in his book _de lib.

educ._ and Hierom. _epist. lib. 1. epist. 17. to Laeta de inst.i.tut.

filiae_, gives a most especial charge to all parents, and many good cautions about bringing up of children, that they be not committed to indiscreet, pa.s.sionate, bedlam tutors, light, giddy-headed, or covetous persons, and spare for no cost, that they may be well nurtured and taught, it being a matter of so great consequence. For such parents as do otherwise, Plutarch esteems of them [2134]"that are more careful of their shoes than of their feet," that rate their wealth above their children. And he, saith [2135]Cardan, "that leaves his son to a covetous schoolmaster to be informed, or to a close Abbey to fast and learn wisdom together, doth no other, than that he be a learned fool, or a sickly wise man."

SUBSECT. III.--_Terrors and Affrights, Causes of Melancholy_.

Tully, in the fourth of his Tusculans, distinguishes these terrors which arise from the apprehension of some terrible object heard or seen, from other fears, and so doth Patritius _lib. 5. t.i.t. 4. de regis inst.i.tut._ Of all fears they are most pernicious and violent, and so suddenly alter the whole temperature of the body, move the soul and spirits, strike such a deep impression, that the parties can never be recovered, causing more grievous and fiercer melancholy, as Felix Plater, _c. 3. de mentis alienat_. [2136]speaks out of his experience, than any inward cause whatsoever: "and imprints itself so forcibly in the spirits, brain, humours, that if all the ma.s.s of blood were let out of the body, it could hardly be extracted. This horrible kind of melancholy" (for so he terms it) "had been often brought before him, and troubles and affrights commonly men and women, young and old of all sorts." [2137]Hercules de Saxonia calls this kind of melancholy (_ab agitatione spirituum_) by a peculiar name, it comes from the agitation, motion, contraction, dilatation of spirits, not from any distemperature of humours, and produceth strong effects. This terror is most usually caused, as [2138]Plutarch will have, "from some imminent danger, when a terrible object is at hand," heard, seen, or conceived, [2139]"truly appearing, or in a [2140]dream:" and many times the more sudden the accident, it is the more violent.

[2141] "Stat terror animis, et cor attonitum salit, Pavidumque trepidis palpitat venis jecur."

"Their soul's affright, their heart amazed quakes, The trembling liver pants i' th' veins, and aches."

Arthemedorus the grammarian lost his wits by the unexpected sight of a crocodile, Laurentius _7. de melan_. [2142]The ma.s.sacre at Lyons, 1572, in the reign of Charles IX., was so terrible and fearful, that many ran mad, some died, great-bellied women were brought to bed before their time, generally all affrighted aghast. Many lose their wits [2143]"by the sudden sight of some spectrum or devil, a thing very common in all ages," saith Lavater _part 1. cap. 9._ as Orestes did at the sight of the Furies, which appeared to him in black (as [2144]Pausanias records). The Greeks call them [Greek: mormolucheia], which so terrify their souls, or if they be but affrighted by some counterfeit devils in jest,

[2145] ------"ut pueri trepidant, atque omnia caecis In tenebris metuunt"------

as children in the dark conceive hobgoblins, and are so afraid, they are the worse for it all their lives. Some by sudden fires, earthquakes, inundations, or any such dismal objects: Themiscon the physician fell into a hydrophobia, by seeing one sick of that disease: (Dioscorides _l. 6. c.

33._) or by the sight of a monster, a carcase, they are disquieted many months following, and cannot endure the room where a corpse hath been, for a world would not be alone with a dead man, or lie in that bed many years after in which a man hath died. At [2146]Basil many little children in the springtime went to gather flowers in a meadow at the town's end, where a malefactor hung in gibbets; all gazing at it, one by chance flung a stone, and made it stir, by which accident, the children affrighted ran away; one slower than the rest, looking back, and seeing the stirred carcase wag towards her, cried out it came after, and was so terribly affrighted, that for many days she could not rest, eat, or sleep, she could not be pacified, but melancholy, died. [2147]In the same town another child, beyond the Rhine, saw a grave opened, and upon the sight of a carcase, was so troubled in mind that she could not be comforted, but a little after departed, and was buried by it. Platerus _observat. l. 1_, a gentlewoman of the same city saw a fat hog cut up, when the entrails were opened, and a noisome savour offended her nose, she much misliked, and would not longer abide: a physician in presence, told her, as that hog, so was she, full of filthy excrements, and aggravated the matter by some other loathsome instances, insomuch, this nice gentlewoman apprehended it so deeply, that she fell forthwith a-vomiting, was so mightily distempered in mind and body, that with all his art and persuasions, for some months after, he could not restore her to herself again, she could not forget it, or remove the object out of her sight, _Idem_. Many cannot endure to see a wound opened, but they are offended: a man executed, or labour of any fearful disease, as possession, apoplexies, one bewitched; [2148]or if they read by chance of some terrible thing, the symptoms alone of such a disease, or that which they dislike, they are instantly troubled in mind, aghast, ready to apply it to themselves, they are as much disquieted as if they had seen it, or were so affected themselves. _Hecatas sibi videntur somniare_, they dream and continually think of it. As lamentable effects are caused by such terrible objects heard, read, or seen, _auditus maximos motus in corpore facit_, as [2149]Plutarch holds, no sense makes greater alteration of body and mind: sudden speech sometimes, unexpected news, be they good or bad, _praevisa minus oratio_, will move as much, _animum obruere, et de sede sua dejicere_, as a [2150]philosopher observes, will take away our sleep and appet.i.te, disturb and quite overturn us. Let them bear witness that have heard those tragical alarms, outcries, hideous noises, which are many times suddenly heard in the dead of the night by irruption of enemies and accidental fires, &c., those [2151]panic fears, which often drive men out of their wits, bereave them of sense, understanding and all, some for a time, some for their whole lives, they never recover it. The [2152]

Midianites were so affrighted by Gideon's soldiers, they breaking but every one a pitcher; and [2153]Hannibal's army by such a panic fear was discomfited at the walls of Rome. Augusta Livia hearing a few tragical verses recited out of Virgil, _Tu Marcellus eris_, &c., fell down dead in a swoon. Edinus king of Denmark, by a sudden sound which he heard, [2154]

"was turned into fury with all his men," Cranzius, _l. 5, Dan. hist._ and Alexander ab Alexandro _l. 3. c. 5._ Amatus Lusita.n.u.s had a patient, that by reason of bad tidings became epilepticus, _cen. 2. cura 90_, Cardan _subtil. l. 18_, saw one that lost his wits by mistaking of an echo. If one sense alone can cause such violent commotions of the mind, what may we think when hearing, sight, and those other senses are all troubled at once?

as by some earthquakes, thunder, lightning, tempests, &c. At Bologna in Italy, _anno_ 1504, there was such a fearful earthquake about eleven o'clock in the night (as [2155]Beroaldus in his book _de terrae motu_, hath commended to posterity) that all the city trembled, the people thought the world was at an end, _actum de mortalibus_, such a fearful noise, it made such a detestable smell, the inhabitants were infinitely affrighted, and some ran mad. _Audi rem atrocem, et annalibus memorandam_ (mine author adds), hear a strange story, and worthy to be chronicled: I had a servant at the same time called Fulco Argela.n.u.s, a bold and proper man, so grievously terrified with it, that he [2156]was first melancholy, after doted, at last mad, and made away himself. At [2157]Fuscinum in j.a.pona "there was such an earthquake, and darkness on a sudden, that many men were offended with headache, many overwhelmed with sorrow and melancholy. At Meac.u.m whole streets and goodly palaces were overturned at the same time, and there was such a hideous noise withal, like thunder, and filthy smell, that their hair stared for fear, and their hearts quaked, men and beasts were incredibly terrified. In Sacai, another city, the same earthquake was so terrible unto them, that many were bereft of their senses; and others by that horrible spectacle so much amazed, that they knew not what they did."

Blasius a Christian, the reporter of the news, was so affrighted for his part, that though it were two months after, he was scarce his own man, neither could he drive the remembrance of it out of his mind. Many times, some years following, they will tremble afresh at the [2158]remembrance or conceit of such a terrible object, even all their lives long, if mention be made of it. Cornelius Agrippa relates out of Gulielmus Parisiensis, a story of one, that after a distasteful purge which a physician had prescribed unto him, was so much moved, [2159]"that at the very sight of physic he would be distempered," though he never so much as smelled to it, the box of physic long after would give him a purge; nay, the very remembrance of it did effect it; [2160]"like travellers and seamen," saith Plutarch, "that when they have been sanded, or dashed on a rock, for ever after fear not that mischance only, but all such dangers whatsoever."

SUBSECT. IV.--_Scoffs, Calumnies, bitter Jests, how they cause Melancholy_.

It is an old saying, [2161]"A blow with a word strikes deeper than a blow with a sword:" and many men are as much galled with a calumny, a scurrilous and bitter jest, a libel, a pasquil, satire, apologue, epigram, stage-play or the like, as with any misfortune whatsoever. Princes and potentates, that are otherwise happy, and have all at command, secure and free, _quibus potentia sceleris impunitatem fecit_, are grievously vexed with these pasquilling libels, and satires: they fear a railing [2162]Aretine, more than an enemy in the field, which made most princes of his time (as some relate) "allow him a liberal pension, that he should not tax them in his satires." [2163]The G.o.ds had their Momus, Homer his Zoilus, Achilles his Thersites, Philip his Demades: the Caesars themselves in Rome were commonly taunted. There was never wanting a Petronius, a Lucian in those times, nor will be a Rabelais, an Euphormio, a Boccalinus in ours. Adrian the sixth pope [2164]was so highly offended, and grievously vexed with pasquillers at Rome, he gave command that his statue should be demolished and burned, the ashes flung into the river Tiber, and had done it forthwith, had not Ludovicus Suessa.n.u.s, a facete companion, dissuaded him to the contrary, by telling him, that pasquil's ashes would turn to frogs in the bottom of the river, and croak worse and louder than before,--_genus irritabile vatum_, and therefore [2165]Socrates in Plato adviseth all his friends, "that respect their credits, to stand in awe of poets, for they are terrible fellows, can praise and dispraise as they see cause." _Hinc quam sit calamus saevior ense patet_. The prophet David complains, Psalm cxxiii. 4.

"that his soul was full of the mocking of the wealthy, and of the despitefulness of the proud," and Psalm lv. 4. "for the voice of the wicked, &c., and their hate: his heart trembled within him, and the terrors of death came upon him; fear and horrible fear," &c., and Psal. lxix. 20.

"Rebuke hath broken my heart, and I am full of heaviness." Who hath not like cause to complain, and is not so troubled, that shall fall into the mouths of such men? for many are of so [2166]petulant a spleen; and have that figure Sarcasmus so often in their mouths, so bitter, so foolish, as [2167]Balthazar Castilio notes of them, that "they cannot speak, but they must bite;" they had rather lose a friend than a jest; and what company soever they come in, they will be scoffing, insulting over their inferiors, especially over such as any way depend upon them, humouring, misusing, or putting gulleries on some or other till they have made by their humouring or gulling [2168]_ex stulto insanum_, a mope or a noddy, and all to make themselves merry:

[2169] ------"dummodo risum Excutiat sibi; non hic cuiquam parcit amico;"

Friends, neuters, enemies, all are as one, to make a fool a madman, is their sport, and they have no greater felicity than to scoff and deride others; they must sacrifice to the G.o.d of laughter, with them in [2170]

Apuleius, once a day, or else they shall be melancholy themselves; they care not how they grind and misuse others, so they may exhilarate their own persons. Their wits indeed serve them to that sole purpose, to make sport, to break a scurrile jest, which is _levissimus ingenii fructus_, the froth of wit, as [2171]Tully holds, and for this they are often applauded, in all other discourse, dry, barren, stramineous, dull and heavy, here lies their genius, in this they alone excel, please themselves and others. Leo Decimus, that scoffing pope, as Jovius hath registered in the Fourth book of his life, took an extraordinary delight in humouring of silly fellows, and to put gulleries upon them, [2172]by commending some, persuading others to this or that: he made _ex stolidis stultissimos, et maxime ridiculos, ex stultis insanos_; soft fellows, stark noddies; and such as were foolish, quite mad before he left them. One memorable example he recites there, of Tarascomus of Parma, a musician that was so humoured by Leo Decimus, and Bibiena his second in this business, that he thought himself to be a man of most excellent skill, (who was indeed a ninny) they [2173]"made him set foolish songs, and invent new ridiculous precepts, which they did highly commend," as to tie his arm that played on the lute, to make him strike a sweeter stroke, [2174]"and to pull down the arras hangings, because the voice would be clearer, by reason of the reverberation of the wall." In the like manner they persuaded one Baraballius of Caieta, that he was as good a poet as Petrarch; would have him to be made a laureate poet, and invite all his friends to his instalment; and had so possessed the poor man with a conceit of his excellent poetry, that when some of his more discreet friends told him of his folly, he was very angry with them, and said [2175]"they envied his honour, and prosperity:" it was strange (saith Jovius) to see an old man of 60 years, a venerable and grave old man, so gulled. But what cannot such scoffers do, especially if they find a soft creature, on whom they may work? nay, to say truth, who is so wise, or so discreet, that may not be humoured in this kind, especially if some excellent wits shall set upon him; he that mads others, if he were so humoured, would be as mad himself, as much grieved and tormented; he might cry with him in the comedy, _Proh Jupiter tu h.o.m.o me, adigas ad insaniam_.

For all is in these things as they are taken; if he be a silly soul, and do not perceive it, 'tis well, he may haply make others sport, and be no whit troubled himself; but if he be apprehensive of his folly, and take it to heart, then it torments him worse than any lash: a bitter jest, a slander, a calumny, pierceth deeper than any loss, danger, bodily pain, or injury whatsoever; _leviter enim volat_, (it flies swiftly) as Bernard of an arrow, _sed graviter vulnerat_, (but wounds deeply), especially if it shall proceed from a virulent tongue, "it cuts" (saith David) "like a two-edged sword. They shoot bitter words as arrows," Psal. lxiv. 5. "And they smote with their tongues," Jer. xviii. 18, and that so hard, that they leave an incurable wound behind them. Many men are undone by this means, moped, and so dejected, that they are never to be recovered; and of all other men living, those which are actually melancholy, or inclined to it, are most sensible, (as being suspicious, choleric, apt to mistake) and impatient of an injury in that kind: they aggravate, and so meditate continually of it, that it is a perpetual corrosive, not to be removed, till time wear it out.

Although they peradventure that so scoff, do it alone in mirth and merriment, and hold it _optimum aliena frui insania_, an excellent thing to enjoy another man's madness; yet they must know, that it is a mortal sin (as [2176]Thomas holds) and as the prophet [2177]David denounceth, "they that use it, shall never dwell in G.o.d's tabernacle."

Such scurrilous jests, flouts, and sarcasms, therefore, ought not at all to be used; especially to our betters, to those that are in misery, or any way distressed: for to such, _aerumnarum incrementa sunt_, they multiply grief, and as [2178]he perceived, _In multis pudor, in multis iracundia_, &c., many are ashamed, many vexed, angered, and there is no greater cause or furtherer of melancholy. Martin Cromerus, in the Sixth book of his history, hath a pretty story to this purpose, of Vladislaus, the second king of Poland, and Peter Dunnius, earl of Shrine; they had been hunting late, and were enforced to lodge in a poor cottage. When they went to bed, Vladislaus told the earl in jest, that his wife lay softer with the abbot of Shrine; he not able to contain, replied, _Et tua c.u.m Dabesso_, and yours with Dabessus, a gallant young gentleman in the court, whom Christina the queen loved. _Tetigit id dictum Principis animum_, these words of his so galled the prince, that he was long after _tristis et cogitabundus_, very sad and melancholy for many months; but they were the earl's utter undoing: for when Christina heard of it, she persecuted him to death. Sophia the empress, Justinian's wife, broke a bitter jest upon Na.r.s.etes the eunuch, a famous captain then disquieted for an overthrow which he lately had: that he was fitter for a distaff and to keep women company, than to wield a sword, or to be general of an army: but it cost her dear, for he so far distasted it, that he went forthwith to the adverse part, much troubled in his thoughts, caused the Lombards to rebel, and thence procured many miseries to the commonwealth. Tiberius the emperor withheld a legacy from the people of Rome, which his predecessor Augustus had lately given, and perceiving a fellow round a dead corse in the ear, would needs know wherefore he did so; the fellow replied, that he wished the departed soul to signify to Augustus, the commons of Rome were yet unpaid: for this bitter jest the emperor caused him forthwith to be slain, and carry the news himself. For this reason, all those that otherwise approve of jests in some cases, and facete companions, (as who doth not?) let them laugh and be merry, _rumpantur et illa Codro_, 'tis laudable and fit, those yet will by no means admit them in their companies, that are any way inclined to this malady: _non jocandum c.u.m iis qui miseri sunt, et aerumnosi_, no jesting with a discontented person. 'Tis Castilio's caveat, [2179]Jo. Ponta.n.u.s, and [2180]Galateus, and every good man's.

"Play with me, but hurt me not: Jest with me, but shame me not."