[2129]Obsonet, potet, oleat unguenta de meo;
Amat? dabitur a me argentum ubi erit commodum.
Fores effregit? restituentur: 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. xxx. 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 God” (saith he) “we ourselves did not spoil our children's manners, by our overmuch cockering 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 institut. 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, passionate, 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.”
ПОДРАЗДЕЛ III — Ужасы и испуги, причины меланхолии.
Туллий, в четвертой из своих Тускуланских бесед, отличает эти ужасы, которые возникают от восприятия какого-то ужасного объекта, услышанного или увиденного, от других страхов, и так же делает Патриций lib. 5. Tit. 4. de regis institut. Из всех страхов они наиболее пагубны и насильственны, и так внезапно изменяют всю температуру тела, двигают душу и духи, наносят такое глубокое впечатление, что стороны никогда не могут быть восстановлены, вызывая более тяжкую и свирепую меланхолию, как Феликс Платер, c. 3. de mentis alienat., говорит из своего опыта, чем любая внутренняя причина вообще: «и запечатлевает себя так сильно в духах, мозгу, гуморах, что если бы вся масса крови была выпущена из тела, ее едва ли можно было бы извлечь. Этот ужасный вид меланхолии» (ибо так он называет его) «часто приводился перед ним, и беспокоит и пугает обычно мужчин и женщин, молодых и старых всех сортов». Геркулес де Саксония называет этот вид меланхолии (ab agitatione spirituum) особым именем, он происходит от агитации, движения, сокращения, расширения духов, а не от какого-либо расстройства гуморов, и производит сильные эффекты. Этот ужас наиболее обычно вызван, как Плутарх хочет, «от какой-то неминуемой опасности, когда ужасный объект под рукой», услышан, увиден или задуман, «истинно появляющийся или во сне»: и часто чем внезапнее случай, тем он более насильственен.
[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 massacre 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 μορμολύχεια, 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 appetite, 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 Lusitanus 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 Argelanus, 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 Japona “there was such an earthquake, and darkness on a sudden, that many men were offended with headache, many overwhelmed with sorrow and melancholy. At Meacum 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.”
ПОДРАЗДЕЛ IV — Насмешки, клевета, горькие шутки, как они вызывают меланхолию.
Это старая поговорка, «Удар словом разит глубже, чем удар мечом»: и многие люди так же сильно уязвлены клеветой, скабрезной и горькой шуткой, пасквилем, сатирой, апологом, эпиграммой, сценической пьесой или тому подобным, как и любым несчастьем вообще. Принцы и властители, которые в остальном счастливы и имеют все по команде, безопасны и свободны, quibus potentia sceleris impunitatem fecit, тяжко мучимы этими пасквильными либретто и сатирами: они боятся ругающегося Аретино больше, чем врага в поле, что заставило большинство принцев его времени (как некоторые рассказывают) «предоставить ему щедрую пенсию, чтобы он не облагал их в своих сатирах». У Богов был свой Мом, у Гомера свой Зоил, у Ахиллеса свой Терсит, у Филиппа свой Демад: сами Цезари в Риме были обычно дразнимы. Никогда не было недостатка в Петронии, Лукиане в те времена, не будет и Рабле, Эвформиона, Боккалино в наших. Адриан шестой папа был так сильно оскорблен и тяжко мучим пасквилянтами в Риме, он дал приказ, чтобы его статуя была снесена и сожжена, пепел брошен в реку Тибр, и сделал бы это немедленно, если бы Людовик Суэссанус, остроумный компаньон, не отговорил его от обратного, сказав ему, что пепел пасквиля превратится в лягушек на дне реки и будет квакать хуже и громче, чем прежде, — genus irritabile vatum, и поэтому Сократ в Платоне советует всем своим друзьям, «которые уважают свои кредиты, стоять в страхе перед поэтами, ибо они ужасные ребята, могут хвалить и порицать, как видят причину». Hinc quam sit calamus saevior ense patet. Пророк Давид жалуется, Псалом cxxiii. 4., «что его душа была полна насмешек богатых и презрения гордых», и Псалом lv. 4., «за голос нечестивых и т. д., и их ненависть: его сердце дрожало внутри него, и ужасы смерти пришли на него; страх и ужасный страх» и т. д., и Псал. lxix. 20., «Упрек разбил мое сердце, и я полон тяжести». Кто не имеет подобного повода жаловаться и не так обеспокоен, кто попадет в уста таких людей? ибо многие имеют такую petulant a spleen; и имеют ту фигуру Sarcasmus так часто в своих устах, так горькую, так глупую, как Бальтазар Кастильо отмечает о них, что «они не могут говорить, но они должны кусать»; они предпочли бы потерять друга, чем шутку; и в какой бы компании они ни были, они будут насмехаться, оскорблять своих низших, особенно над теми, кто каким-либо образом зависит от них, юморя, злоупотребляя или подшучивая над кем-то или другим, пока они не сделали своим юморением или подшучиванием ex stulto insanum, мопса или дурака, и все, чтобы сделать себя веселыми:
[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 god 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 homo 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 God's tabernacle.”
Такие скабрезные шутки, насмешки и сарказмы, поэтому, не должны использоваться вовсе; особенно к нашим лучшим, к тем, кто в мизерии или каким-либо образом в бедствии: ибо для таких, aerumnarum incrementa sunt, они умножают горе, и как он осознал, In multis pudor, in multis iracundia и т. д., многие стыдятся, многие мучимы, разгневаны, и нет большей причины или пособника меланхолии. Мартин Кромер, в Шестой книге своей истории, имеет красивую историю для этой цели, о Владиславе, втором короле Польши, и Петре Данниусе, графе Шрине; они охотились поздно и были вынуждены остановиться в бедной хижине. Когда они пошли спать, Владислав сказал графу в шутку, что его жена спит мягче с аббатом Шрине; он, не в силах сдержаться, ответил, Et tua cum Dabesso, и ваша с Дабессусом, галантным молодым джентльменом при дворе, которого любила Кристина королева. Tetigit id dictum Principis animum, эти его слова так уязвили принца, что он был долго после tristis et cogitabundus, очень грустным и меланхоличным в течение многих месяцев; но они были полным крахом графа: ибо когда Кристина услышала об этом, она преследовала его до смерти. София императрица, жена Юстиниана, отпустила горькую шутку над Нарсетесом евнухом, знаменитым капитаном, тогда обеспокоенным поражением, которое он недавно имел: что он был более пригоден для прялки и чтобы держать компанию женщинам, чем чтобы владеть мечом или быть генералом армии: но это стоило ей дорого, ибо он так сильно возмутился этим, что немедленно пошел к противоположной стороне, сильно обеспокоенный в своих мыслях, заставил лангобардов восстать и оттуда навлек много мизерий на государство. Тиберий император удержал наследство от народа Рима, которое его предшественник Август недавно дал, и, заметив парня, шепчущего на ухо мертвому трупу, хотел знать, почему он сделал так; парень ответил, что он хотел, чтобы ушедшая душа сообщила Августу, что общины Рима все еще не оплачены: за эту горькую шутку император приказал ему немедленно быть убитым и самому нести новости. По этой причине, все те, кто иначе одобряет шутки в некоторых случаях, и остроумных компаньонов, (как кто не делает?) пусть смеются и будут веселыми, rumpantur et illa Codro, это похвально и подобает, те все же ни в коем случае не допустят их в свои компании, кто каким-либо образом склонен к этой болезни: non jocandum cum iis qui miseri sunt, et aerumnosi, никакой шутки с недовольным человеком. Это предостережение Кастильо, Jo. Понтануса и Галатеуса, и каждого доброго человека.