PDF format (1.55 Mb) - The Ex-Classics Web Site

THE ANATOMY OF MELANCHOLY
that are sick, without a cause, even when they will themselves, upon every toy or small
discontent, and when he comes, they make it worse than it is, by amplifying that which is not.
Hier. Capivaccius sets it down as a common fault of all "melancholy persons to say their
symptoms are greater than they are, to help themselves." And which Mercurialis notes, consil.
53. "to be more troublesome to their physicians, than other ordinary patients, that they may have
change of physic."
A third thing to be required in a patient, is confidence, to be of good cheer, and have sure
hope that his physician can help him. Damascen the Arabian requires likewise in the physician
himself, that he be confident he can cure him, otherwise his physic will not be effectual, and
promise withal that he will certainly help him, make him believe so at least. Galeottus gives this
reason, because the form of health is contained in the physician's mind, and as Galen, holds
"confidence and hope to be more good than physic," he cures most in whom most are confident.
Axiocus sick almost to death, at the very sight of Socrates recovered his former health.
Paracelsus assigns it for an only cause, why Hippocrates was so fortunate in his cures, not for
any extraordinary skill he had; but "because the common people had a most strong conceit of his
worth." To this of confidence we may add perseverance, obedience, and constancy, not to change
his physician, or dislike him upon every toy; for he that so doth (saith Janus Damascen) "or
consults with many, falls into many errors; or that useth many medicines." It was a chief caveat
of Seneca to his friend Lucilius, that he should not alter his physician, or prescribed physic:
"Nothing hinders health more; a wound can never be cured, that hath several plasters." Crato
consil. 186. taxeth all melancholy persons of this fault: "'Tis proper to them, if things fall not out
to their mind, and that they have not present ease, to seek another and another;" (as they do
commonly that have sore eyes) "twenty one after another, and they still promise all to cure them,
try a thousand remedies; and by this means they increase their malady, make it most dangerous
and difficult to be cured." "They try many" (saith Montanus) "and profit by none:" and for this
cause, consil. 24. he enjoins his patient before he take him in hand, "perseverance and
sufferance, for in such a small time no great matter can be effected, and upon that condition he
will administer physic, otherwise all his endeavour and counsel would be to small purpose." And
in his 31. counsel for a notable matron, he tells her, "if she will be cured, she must be of a most
abiding patience, faithful obedience, and singular perseverance; if she remit, or despair, she can
expect or hope for no good success." Consil. 230. for an Italian Abbot, he makes it one of the
greatest reasons why this disease is so incurable, "because the parties are so restless, and
impatient, and will therefore have him that intends to be eased," "to take physic, not for a month,
a year, but to apply himself to their prescriptions all the days of his life." Last of all, it is required
that the patient be not too bold to practise upon himself, without an approved physician's
consent, or to try conclusions, if he read a receipt in a book; for so, many grossly mistake, and do
themselves more harm than good. That which is conducing to one man, in one case, the same
time is opposite to another. An ass and a mule went laden over a brook, the one with salt, the
other with wool: the mule's pack was wet by chance, the salt melted, his burden the lighter, and
he thereby much eased: he told the ass, who, thinking to speed as well, wet his pack likewise at
the next water, but it was much the heavier, he quite tired. So one thing may be good and bad to
several parties, upon diverse occasions. "Many things" (saith Penottus) "are written in our
books, which seem to the reader to be excellent remedies, but they that make use of them are
-24