Section 48 of the Anatomy of Melancholy, Volume 1. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Karen. The Anatomy of Melancholy, Volume 1 by Robert Burton, Section 48. Partition 1, Section 3. Member 1, Subsection 2. Symptoms or Signs in the Mind. Fear. Archeolonists 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 don'ts alike, Laurentius. 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, Chapter 11, and common to them all, as is 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 Sonia, with the Ludovicus Mercatus, Chapter 17, Book 1 de Melancholia, takes 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 accepts. Fanatical persons, such as were Cassandra, Nonto, Nicostrada, Mopsis, Proteus, the Sibyls, whom Aristotle confesseth to have been deeply Melancholy. Baptisa Porta seconds him. They were Atra, Bile, Perti. Demaniacal persons, and such a speak strange languages, are of this rank. Some poets, such as Laugh Always and Think Themselves Kings, Cardinals, etc., saying when they are, pleasantly disposed most part, and so continue. Baptisa Porta confines fear and sorrow to them that are cold. But lovers, Sibyls, 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 tremendous, Gordonius. Quae quemumente non sunt, although not all alike, saith Altomaris, yet all likely fear. Some with an extraordinary and a mighty fear are Ateus. Many fear death, and yet in a contrary humor make away themselves, Galen, Book 3, De Locus Aectis, Chapter 7. Some are afraid that heaven will fall on their heads. Some they are damned or shall be. They are troubled with scruples of conscience, distrusting God's mercies.  The devil will have them, and make great lamentation. Jason pretends this.  They shall die themselves for with. Or that some of their dear friends or near allies are certainly dead. Imminent danger, loss, disgrace, still torment others, etc. 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, etc. Montana speaks of one, that durst not walk alone from home for fear he should swoon or die.  A third dares not venture to walk alone for fear he should meet the devil, a thief, be sick.  Every person comes near him is mal officiated. 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 or crossbeams are for fear he be tempted to hang, drown, or precipitate himself. If he be in a silent auditory, as at a sermon, he's afraid he shall speak aloud at unawares, something indecent, unfit to be said. If he be locked in a close room he's afraid of being stifled for want of air, and still carries biscuit, acquivite, 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 any infinite number of dangers, disasters, etc. 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, rossus, 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, Chapter 3, Allien Nachtionibus. They are afraid of some loss, danger, that they shall surely lose their lives, goods, and all they have, but why they know not. Trincavelius 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 have two other examples of such as fear to be executed without a cause.  Louis XI, the French king, suspected every man a traitor that came about him. Durst trusts no officer. Alli for Medellosi Omnium, Alli Quarrandum, Fracatorius, Book II, De Intellectione. Some fear all alike, some certain men, and cannot endure their companies, or are sick in them, or if they be from home. Some suspect treason still, others are afraid of their dearest and nearest friends, Melanelius Egoleno Rufo Aetio, and dare not be alone in the dark for fear of hobgoblins and devils. He suspects everything he hears or sees to be a devil, or enchanted, and imagineth a thousand shimmers and visions, which to his thinking he certainly sees. Bugbears, talks with black men, ghosts, goblins, et cetera. Omnus Saterent Aorai, Sonus Exquitat, Omnus. Another through bashfulness, suspicion, and timorousness will not be 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 Liber de Insania et Melancholia. He dare not come in company for fear he should be misused, disgraced, overshoot himself in gestures 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 within him, and he belcheth of the poison. Christophorus Avega, Book Two, Chapter One, 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 hear or read at any such subject. They know not of Melancholia 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 a palsy, or giddy-headed, reeling, or standing in a dangerous place, et cetera, for many days after it runs in their minds, they are afraid they shall be so too. They are in like danger, and Perkins well observes in his cases of conscience, 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 carcass, hear the devil named, or any tragical relation seen, but they quake for fear. Hecate Somniaris Sibi Videntor Lucian, they dream of hubgoblins, 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 Pleiter 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, quote Iteramoneil Lycate Nausium pirate lectorii, malo dekem potius verba, dekiis repetita lieket abondarei quam unum desiderari. I would advise him that it 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 innanibus semper concuerontor etimet. Seeth Arityus. They complain of toys and fear without a cause, and still think they're 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 his great agony for toys and trifles, such things as they will after laugh at themselves, as that 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 conceived themselves, which never per adventure 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 headaches, heart, stomach, spleen, etc., 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 Joaquinus 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 accepted, which so much, so continually tortures and crucifies their souls, like a barking dog that always balls, 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 St. Cosmus and Damien, fetus acates, as all writers witness, a common symptom, a continual, and still without any evident cause, moerent omnis, et si roges aeus redere causum, gnome posent, grieving still, but why, they cannot tell, aglasti moesti, cogita bundi, they look as if they had newly come forth of Tropheonus's 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. Siqua placent abeont, inimica tenekius hyrant, sorrow sticks by them still continually, gnawing as a vulture did tidious's 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. Heauton timorow menoi, 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 et cetera, 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, in so much that Arataeus well calls it ongrim onimi, a vexation of the mind, a perpetual agony. They can hardly be pleased or eased, though in other men's opinions, most happy go, terry, run, ride. Post equitem, sedet, attracura. They cannot avoid the sphero plague, let them comment in what company they will, hayaret, letteri, lethalis, or rundo, as to a deer that is struck, whether he run, go, rest with a herd or alone, this grief remains. Irresolution, inconstancy, vanity of mind, their fear, torture, care, jealousy, suspicion, et cetera, continues, and they cannot be relieved. So he complained in the poet, domum reveretor muestus atque animo ferre, pertubato atque incerto prae, aigritudne, assidu acurrent servi, sucos detrahont, video alios festinare, lepto sternere, coenem apparare, prosequisque sedulo, fa siebant, co ila mihi, lenirent miserium. 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 endeavors to ease his grief and exhilarate his person. He was profoundly melancholy, he had lost his son, ilud angebot, that was his cordolium, his pain, his agony, which could not be removed. Tridium vitae. Hence it proceeds many times that there are weary of their lives and feral thoughts to offer violence to their own person, come into their minds. Tridium vitae is a common symptom, tarde fluent? In grataque 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.  But most part vitae damlant, discontent, disquieted, perplexed upon every light or no occasion object. Often tempted, I say, to make away themselves, vivere nulunt 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 versus damlant et vitae solatia delectantur, as Octavius Horatianus observes Book Two Chapter Five, they condemn their former mislike and are well pleased to live.  Claudius, the emperor, as Suetin 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 Caesar, Claudinus, 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.  It will be a scandulum, acceptum. If they speak in jest, he takes it in good earnest. If they be not saluted, invited, consulted with, called to counsel, etc., or that any respect, small compliment, or ceremony be admitted, they think themselves neglected and condemned 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. Des se putat omnia disi. 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 him or point huff or spit, or make a noise sometimes, etc. He thinks they laugh or point at him, or do it in disgrace of him, circumvent him, condemn 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 and abuse troubles him. Montanus gives instance in the melancholy Jew that was Irakundir Adria, so waspish and suspicious, tam facile iratus, that no man could tell how to carry himself in his company, in constancy. In constant they are in all their actions, vertiginous, restless, unappet 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, resolute, unable to deliberate through fear, faciunt et mox, facti, puenitent, oriteus, avari et paolo post prodigy. Na 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. Romae rus optans, absentum rusticus erbem, todit arastra, no company long or to persevere in any action or business. Ed similis regum pueris, papare minutum, posquit et irritas mamaylalare recusat. Eff soon's pleas 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, etc., erected and dejected in an instant, animated to undertake, and upon a word spoken again, discouraged. Passion, extreme passionate, quick quid volunt val de 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. Enduriarum, tenacus, 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. Koji tabundi, still very intent, and as Albertus Durer paints melancholy, like a sad woman leaning on her arm with fixed looks, neglected habit, etc. Held therefore by some proud, soft, sautish, or half mad, as it abjurates esteemed of democratists, and yet of a deep reach, excellent apprehension, judicious, wise, and witty. For I am of that noblemen's mind. Melancholy advances men's conceits more than any humor whatsoever, improves their meditations more than any strong drink or sack. They are of profound judgment in some things, although in others, known recti judicant inquietti, safe for castorias buctu d'intellizione. And as Archulonis, Chapter 16, in nine rosses terms it, judicium plerumque perversum corrupti, cum judicant onesta inonesta et amesitium abendpro imesitia. They count honesty dishonesty, friends as enemies. They will abuse their best friends and dare not offend their enemies. Cowards, most part, et ad inferendum injurium timidissimi, save cardin, Book 8, Chapter 4. Dei rerum variate. 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 elefantim, if once they concede it. Overjoyed with every good rumor, tale, or prosperous event, transported beyond themselves. With every small cross again, bad news, misconced 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 hair brains, rash, careless, fit to be assassinates as being void of all fear and sorrow, according to Hercules de Saxonia. Most audacious, and some 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 amorim et excandescantium, Montaltis chapter 21, quickly enamored and dot upon all, love one dearly till they see another, and then dot on her. Et honk et honk et ilam et omnes. The present moves most, and the last commonly they love best. Yet some again, Anturotus, cannot endure the sight of a woman, a poor the sex, as at St. Melancholy, Duke of Muscovy, that was instantly sick if he came but inside 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 gentle women, groaning, sighing, pensive, sad, almost distracted, multa absurda figunt, et arattione aliena, seeth from Bissarius. They fain many absurdities, vain, void of reason, ones poetheth himself to be a dog, cock, bear, horse, glass, butter, etc. He's a giant, a dwarf, as strong as an hundred men, a lord, Duke, prince, etc. And if he be told he have a stinking breath, a great nose, that he is sick, or inclined to such or such a disease, he believes it effsunes, and per adventure by force of imagination will work it out. Many of them are movable and fixed in their conceits. 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 not 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, back cross, etc. Restless in their thoughts and actions, continually meditating, velut agri somnia vanae figunter species, more like dreams than men awake, they feign a company of antique, 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. Infine cogitationes somniantippus similes, eviginant quod ali somniant cogitabundi. Still safe 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 supramodem rasis, primeritantur de aliqua rei, as serious in a toy, as if it were most necessary business of great moment importance, and still, still, still thinking of it. Saivjuntin sei, masquerading themselves, though they do talk with you and seem to be otherwise employed into 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. Neck interagant, saith Fracastorius. Neck interagitus recte respondent. They do not much heed what you say, their mind is on another matter. Ask it 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, whether they are going, distracted with their own melancholy thoughts.  What conceit they have once entertained to be most intent, violent, and continually about it. Invitas ocurit. Do what they may, they cannot be rid of it. Against their wills, they must think of it a thousand times over. Perpetuo molestantor neck oblivisci polsunt. They are continually troubled with it, in company, out of company, at meet, at exercise, at all times and places. Non disinunt eia, quai minimae volunt cogitari. If it be offensive especially, they cannot forget it. They may not rest or sleep for it, but still tormenting themselves. Sisyphi saxum volvunt cibi ipsis, as Bruner observes. Perpetua calamitas et miserabile flagellum. Bashfulness. Cretolarentius and Phrenelius put bashfulness for an ordinary symptom. Sabrusticus pudor, or Vitiosus pudor, is a thing which much haunts and torments them. If they've been misused, derided, disgraced, chidden, et cetera, 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, other shorter, by fits, et cetera. Though some on the other side, according to Fracostorius, be invarii condi et pertinacis, impudent and peevish. But most part they are very shame-faced, and that makes them with Petrus placensis, Christopher Urswick, and many such, to refuse honors, offices, and performance, which sometimes fall into their mouths. They cannot speak or put forth themselves as others can. Timoros, pudor impedet ilos. 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. Pausologui, a few words, and often times wholly silent. Framisarius, a Frenchman, had two such patients. Omnino Tacitonus. Their friends could not get them to speak. Rodericus, a Fonseca, gives instance in a young man of 27 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, et cetera. Solitariness. Most part they are, as Plato notes, desides. Taciturni, aegre, impulsei, necnici coacti procedunt, et cetera. 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. Ab voluptatem, an obtimarem solisante? Are they so solitary for pleasure, what ass? Or pain? For both. Yet I rather think for fear and sorrow, et cetera. Hink metaunt, cubiunt quae, dolend fugiunt quae, nec aurus, respicciunt clousy tenebrus et carcare caicul. Hence, tis they grieve and fear, avoiding light, and shut themselves in prison, dark from sight. Es beller often in Homer, quimis air in silvus moerens, arabat opasis, ipse sum cor adens, hominem vestigie vitans, that wander in the woods sad, all alone, forsakey 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 Timo 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, or scorn, or misuse them. Confining themselves there for holy to their private houses or chambers, fugiunt hominem sine calza, seith rasit. Et odia habet, they will diet themselves, feed, and live alone. It was one of the chiefest reasons why the citizens of Abdurah suspected democratists to be melancholy and mad. Because, that is, hypocritists related in his epistle to Philippa Minnes, he forsook the city, lived in groves and hollow trees, upon a green bank by a brookside, or confluence of waters, all day long and all night. Quae quidem seith he, plurimum atre bile, vexatis et melancholikis evenuunt, deserte frequentant hominum quae congressum aversantor, which is an ordinary thing with melancholy men.  But this and all precedent symptoms are more or less apparent, as the humor is intended or emitted hardly perceived in some, or not 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, continuit, and howsoever these symptoms be common and incidental to all persons, yet they are the more remarkable, frequent, furious and violent in melancholy men.  Ut luna mundo rederit. You may truly say of them in earnest, they will act, conceive all extremes, contrarities and contradictions, and that in infinite varieties. Melancholy si plane incredibilia, si bie persuadent, ut ux omnibus saiculis duo reperti sint, qui idem imaginati sint, erastus de la mia. Scarce two of two thousand that occur 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. End of Section 48. Recording by Karen. Section 49 of the Anatomy of Melancholy, Volume 1. This is a LibriVox recording. All LibriVox recordings are in the public domain. For further information or to volunteer, please visit LibriVox.org. The Anatomy of Melancholy, Volume 1 by Robert Burton. Section 49. Partition 1. Section 3. Member 1. Subsection 3. Particular symptoms from the influence of stars, parts of the body and humours. Some men have peculiar symptoms, according to their temperament and crisis, which they had from the stars and those celestial influences, variety of wits and dispositions. As Antonizara contends, plurimum irritant influentii chylestes, onde chientor animii agritudines et morbi corporeum. One saith diverse diseases of the body and mind proceed from their influences, as I have already proved out of Ptolemy, Pontanus, Lemnius, Cardon, and others as they are principal significators of manners, diseases, mutually irradiated, or lords of the geniture, et cetera. Ptolemaeus, in his Centiliqui, Hermes, or whosoever else the author of that tract, attributes all these symptoms, which are in Melancholy men, to celestial influences. Which opinion Mercurialis rejects? But, as I say, Jovianus Pontanus and others stiffly defend. That some are solitary, dull, heavy, churlish, some again, blithe, buxom, light and merry, they ascribe wholly to the stars. As if Saturn be predominant in his nativity and cause Melancholy in his temperature, then he shall be very austere, sullen, churlish, black of color, profound in his cogitations, full of cares, miseries and discontents, sad and fearful, always silent, solitary, still delighting in husbandry, in woods, orchards, gardens, rivers, ponds, pools, dark walks and close, cogitationes sunt welle edificare, welle arbores plantare, agros colere, et cetera. To catch birds, fishes, et cetera, still contriving and musing of such matters. If Jupiter dominiers, they are more ambitious, still meditating of kingdoms, magistracies, offices, honours, or that they are princes, potentates and how they would carry themselves, et cetera. If Mars, they are all for wars, brave combats, monomachies, testy, choleric, harebrain, rash, furious and violent in their actions. They will feign themselves victors, commanders, are passionate and satirical in their speeches, great braggers, ruddy of colour, and though they be poor in show, violent base, yet like telephos and pelios in the poet, ampoulas yak-tant et sesquipedalia werba.  If the sun, they will be lords, emperors, inconceit at least, and monarchs, give offices, honours, et cetera. If Venus, they are still courting of their mistresses and most act to love, amorously given. They seem to hear music, plays, see fine pictures, dances, merrimints and the like. Ever in love and dot on all they see. Mercurialists are solitary, much in contemplation, subtle poets, philosophers and amusing most part about such matters. If the moon have a hand, they are all for peregrinations, see voyages, much affected with travels, to discourse, read, meditate of such things, wandering in their thoughts, diverse, much delighting in waters, to fish, fowl, et cetera. But the most immediate symptoms proceed from the temperature itself and the organical parts, as head, liver, spleen, meseraic veins, heart, womb, stomach, et cetera, and most especially from this temperature of spirits, which, as Hercules de Saxonia contains, are wholly immaterial or from the four humours in those seats, whether they be hot or cold, natural, unnatural, innate or adventitious, intended or remitted, simple or mixed, their diverse mixtures and several addustions, combinations, which may be as diversely varied as those four first qualities in Clavius and produce as many several symptoms and monstrous fictions as wine doth effect, which, as Andrius Bacchius observes, book three, de Ueno chapter twenty, are infinite. Of greater note be these. If it be natural melancholy, as Lodovicus Mercatus, T. Bright hath largely described, either of the spleen or of the veins, faulty by excessive quantity or thickness of substance, it is a cold and dry humour. As Montanus affirms, the parties are sad, timorous and fearful.  Hercules de Saxonia holds these that are naturally melancholy to be of a leaden colour or black and so doth guanerius, and such as think themselves dead many times, or that they see, talk with black men, dead men, spirits and goblins frequently, if it be in excess. These symptoms vary according to the mixture of those four humours, a dust, which is unnatural melancholy. For, Astralianus hath written, chapter sixteen, book seven, there is not one cause of this melancholy, nor one humour which begets, but diverse, diversely intermixed, from whence precedes this variety of symptoms, and those varying again, as they are hot or cold. Cold melancholy, saith Benedictus Vittorius Famentinus, is a cause of dotage, and more mild symptoms, if hot or more a dust, of more violent passions and furies. Fracastorius, book two, De Intellectione, will have us to consider well of it, with what kind of melancholy everyone is troubled, for it much avails to know it. One is enraged by fervent heat, another is possessed by sad and cold, one is fearful, shame-faced, the other impudent and bold, as Ajax, Alma rapid superosque furens impregnabosquit, quite mad or tending to madness, noc horse, noc impetit illos, bellerophon, on the other side, solis erat male sanos in anglis, wanders alone in the woods, one despairs, weeps, and is weary of his life, another laughs, etc. All which variety is produced from the several degrees of heat and cold, which Hercules desaxonia will have wholly precede from the distemperature of spirits alone, animal especially, and those immaterial, the next and immediate causes of melancholy, as they are hot, cold, dry, moist, and from their agitation precedes that diversity of symptoms, which he reckons up in the thirteenth chapter of his tract of melancholy, and that largely through every part. Others will have them come from the diverse adustion of the four humours, which in this unnatural melancholy, by corruption of blood, adust-cola or melancholy-natural, by excessive distemper of heat turned, in comparison of the natural, into a sharp lie, by force of adustion, cause, according to the diversity of their matter, diverse and strange symptoms, which T. Bright reckons up in his following chapter. So doth arculanus according to the four principal humours adust and many others. For example, if it precede from phlegm, which is seldom and not so frequently as the rest, it stirs up dull symptoms and a kind of stupidity or impassionate hurt. They are sleepy, safe, savanna-roller, dull, slow, cold, blockish, ass-like, as in ninnam melancholyam, melanchthon calls it. They are much given to weeping and delight in waters, ponds, pools, rivers, fishing, fouling, etc. Arnoldus Breviarium I, Chapter 18. They are pale of colour, slothful, apt to sleep, heavy, much troubled with headache, continual meditation and muttering to themselves. They dream of waters that they are in danger of drowning and fear such things, russis. They are fatter than others that are melancholy of a muddy complexion, apt to spit, sleep, more troubled with room than the rest, and have their eyes still fixed on the ground.  Christophorus arvega another, affected in the same sort. If it be inveterate or violent, the symptoms are more evident.  If it proceed from blood adust, or that there be a mixture of blood in it, such are commonly ruddy of complexion and high-coloured, according to Salustius Salvianus and Hercules de Saxonia, and as Savanna Rola, Vittorius Faventinius, father adds, the veins of their eyes be red as well as their faces. They are much inclined to laughter, witty and merry, conceited in discourse, pleasant if they be not far gone, much given to music, dancing, and to be in women's company. They meditate wholly on such things, and think they see or hear plays, dancing, and such like sports, free from all fear and sorrow, as Hercules de Saxonia supposes. If they be more strongly possessed with this kind of melancholy, Arnoldus adds, Breviarium Book 1, Chapter 18, like Himavagos in the poet that sat, laughing all day long, as if he had been at a theatre. Such another is mentioned by Aristotle, living at Abidos, a town of Asia Minor, that would sit after the same fashion as if he had been upon a stage, and sometimes act himself, now clap his hands and laugh as if he had been well pleased with the sight. Wolfius relates of a country fellow called Brunselius, subject to this humour, that being by chance at a sermon, saw a woman fall off from a form half asleep, at which object most of the company laughed, but he, for his part, was so much moved, that for three whole days after he did nothing but laugh, by which means he was much weakened, and worse a long time following. Such a one was old Sophocles, and Democritus himself had Hilare delirium, much in this vein. Laurentius, Chapter 3, De Melancholia, thinks this kind of melancholy, which is a little adust with some mixture of blood, to be that which Aristotle meant, when he said, Melancholy men of all others are most witty, which causes, many times, a divine ravishment, and a kind of enthusiasm, which stirs them up to be excellent philosophers, poets, prophets, etc. Mercurialis gives instance in a young man, his patient, sanguine melancholy, of a great wit, and excellently learned. If it arise from collar adust, they are bold and impudent, and of a more hair-brain disposition, apt to quarrel and think of such things, battles, combats, and their manhood furious. Impatient in discourse, stiff, irrefragable, and prodigious in their tenets, and if they be moved most violent, outrageous, ready to disgrace, provoke any, to kill themselves and others. Unoldus adds, start mad by fits, they sleep little, their urine is subtle and fiery, guanerius. In their fits you shall hear them speak all manner of languages, Hebrew, Greek, and Latin, that never were taught or knew them before. Aponensis speaks of a mad woman that spake excellent good Latin, and Rassis knew another, that could prophesy in her fit, and foretell things truly to come. Guanerius had a patient that could make Latin verses when the moon was combust, otherwise illiterate. Avicenna and some of his adherents will have these symptoms when they happen, to proceed from the devil, and that they are rather demoniac-y, possessed, than mad or melancholy, or both together, as Jason pretenses thinks. In miskense male genii, etc., but most describe it to the humour, which opinion, Montaltus, Chapter 21, stiffly maintains, confuting Avicenna and the rest, referring it wholly to the quality and disposition of the humour and subject. Carden de Reerum valietate, Book 8, Chapter 10, holds these men of all others, fit to be assassins, bold, hardy, fierce, and adventurous, to undertake anything by reason of their adust.  He ascribes this generosity, fury, or rather stupidity, to this adustion of collar and melancholy. But I take these rather to be mad or desperate than properly melancholy, for commonly this humour, so adust and hot, degenerates into madness. If it come from melancholy itself, adust, those men, saith Avicenna, are usually sad and solitary, and that continually, and in excess, more than ordinarily suspicious, more fearful, and have long, sore, and most corrupt imaginations, cold and black, bashful and so solitary, that as Arnoldus writes, they will endure no company, they dream of graves still, and dead men, and think themselves bewitched or dead. If it be extreme, they think they hear hideous noises, see and talk with black men, and converse familiarly with devils, and such strange chimeras and visions, gordonous, or that they are possessed by them, that he talks to them, or within them, Palae's melancholici plerunque demoniaci, Montaltus ex Avicenna. Velescus de Taranta had such a woman in cure, that thought she had to do with the devil, and Gentilis Fulgosus writes that he had a melancholy friend, that had a black man in the likeness of a soldier still following him, where soever he was. Laurentius, chapter 7, hath many stories as such as thought themselves bewitched by their enemies, and some that would eat no meat as being dead. An O-1550, an advocate of Paris, failed into such a melancholy fit, that he believed verily he was dead, he could not be persuaded otherwise, or to eat or drink, till a kinsman of his, a scholar of Bourge, did eat before him, dressed like a course. The story, saith Ceres, was acted in a comedy before Charles IX. Something, they are beasts, wolves, hogs, and cry-like dogs, foxes, brail-like asses, and low-like kind, as King Pryces's daughters. Hildersheim, de Mania, hath an example of a Dutch baron so affected, and Trincavelius, another of a nobleman in his country, that thought he was certainly a beast, and would imitate most of their voices, with many such symptoms, which may properly be reduced to this kind. If it proceed from the several combinations of these four humours or spirits, Hercules de Saxonia adds hot, cold, dry, moist, dark, confused, settled, constringed, as it participates of matter, or is without matter, the symptoms are likewise mixed. One thinks himself a giant, another a dwarf, one is heavy as lead, another is as light as a feather. Marcellus Donatus, Book II, Chapter 41, makes mention out of Seneca, of one Seneca, a rich man, that thought himself, and everything else he had, great, great wife, great horses, could not abide little things, but would have great pots to drink in, great hose, and great shoes bigger than his feet. Like her in Tralianus, that composed she could shake all the world with her finger, and was afraid to clinch her hand together, lest she should crush the world like an apple in pieces. Or him in Galen, that thought he was atlas, and sustained heaven with his shoulders. Another thinks himself so little that he can creep into a mouse-hole. One fears heaven will fall on his head, a second is a cock, and such a one, one arius saith, he saw Padua, that would clap his hands together, and crow. Another thinks he is a knight in Galen, therefore sings all the night long. Another he is all glass, a picture, and will therefore let nobody come near him, and such a one, Laurentius, gives out upon his credit, that he knew in France. Christophorus Arvega, Chapter III, Book XIV, Schenkeus, and Marcellus Donatus, Book II, Chapter I, have many such examples, and one amongst the rest of a baker in Ferrara, that thought he was composed of butter, and durst not sit in the sun, or come near the fire, for fear of being melted. Of another that thought he was a case of leather, stuffed with wind. Some laugh, weep, some are mad, some dejected, moped, in much agony, some by fits, others continued, et cetera.  Louis XI had a conceit everything did stink about him. All the odiferous perfumes they could get would not ease him, but still he smelled a filthy stink. A melancholy French poet in Laurentius, being sick of a fever, and troubled with waking, by his physicians, was appointed to use unguentum populeum to anoint his temples, but he so distasted the smell of it, that for many years after, all that came near him, he imagined to scent of it, and would let no man talk with him but aloof off, or wear any new clothes, because he thought still they smelled of it. In all other things, wise and discreet, he would talk safe only in this. A gentleman in Limousin, safe Anthony Verdeur, was persuaded he had but one leg, affrighted by a wild boar, that by chance struck him on the leg. He could not be satisfied his leg was sound, in all other things well, until two Franciscans, by chance coming that way, fully removed him from the conceit. C'est de bonde fabularum audibimus, enough of storytelling. End of Section 49 Subsection 4 Symptoms from education, custom, continuance of time, are condition mixed with other diseases by fits, inclination, etc. Another great occasion of the variety of these symptoms proceeds from custom, discipline, education, and several inclinations. This humour will imprint in melancholy men the objects most answerable to their condition of life and ordinary actions, and dispose men according to their several studies and callings. If an ambitious man becomes melancholy, he forthwith thinks he is a king, an emperor, a monarch, and walks alone, pleasing himself with the vain hope of some future preference, or present as he supposeth, and with all acts, a lord's part, takes upon him to be some statesman or magnifico, makes conges, gives entertainment, looks big, etc. Francesco Sansovino records of a melancholy man in Cremona that would not be induced to believe but that he was pope, gave pardons, made cardinals, etc. Christophrasa Vega makes mention of another of his acquaintance that thought he was a king driven from his kingdom, and was very anxious to recover his estate. A covetous person is still conversant about purchasing of lands and tenements, plotting in his mind how to compass such and such manners, as if he were already lord of and able to go through with it. All he sees is his, re, or spe, he hath divided in hope, or else in conceit esteems it his own, like him and Athenaeus, that thought all the ships in the haven to be his own. Lascivious Inomerato plots all the day long to please his mistress, acts and struts, and carries himself as if she were in his presence, still dreaming of her, as Pamphilus of his glycerium, or as some do in their morning sleep. Marcellus Donatas knew such a gentlewoman in Mantua, called Eleonora Meliorina, that constantly believed she was married to a king, and would kneel down and talk with him as if he had been there present with his associates. And if she had found by chance a piece of glass in a muck hill or in the street, she would say that it was a jewel sent from her lord and husband. If devout and religious, he is all for fasting, prayer, ceremonies, alms, interpretations, visions, prophecies, revelations. He is inspired by the Holy Ghost, full of the spirit, one while he is saved, another while damned, or still troubled in mind for his sins. The devil will surely have him, etc.—more of these in the third partition of Love Melancholy. A scholar's mind is busyed about his studies. He applauds himself for that he has done, or hopes to do, one while fearing to be out in his next exercise, another whilst contempling all sensuous, envies one, emulates another, or else, with indefatigable pains and meditation consumes himself. So of the rest, all which vary according to the more remiss and violent impression of the object, or as the humour itself is intended or remitted. For some are so gently Melancholy, that in all their courage and to the outward apprehension of others, it can hardly be discerned, yet to them an intolerable burden, and not to be endured. Quidemoculta, quidemmanifesta Some signs are manifest and obvious to all, at all times, some to few or seldom, or hardly perceived. Let them keep their own counsel, none will take notice or suspect them. They do not express in outward show their depraved imaginations, as Hercules de Saxonia observes, but conceal them wholly to themselves. And are very wise men, as I have often seen. Some fear, some do not fear at all. As such as think themselves kings or dead, some have more signs, some fewer, some great, some less, some verx, threat, still fear, grieve, lament, suspect, laugh, sing, weep, chafe, etc., by fits, as I have said, or more during and permanent. Some doubt in one thing are most childish and ridiculous, and to be wounded at in that, and yet for all other matters most discreet and wise. To some it is in disposition, to another inhabit, and as they write of heat and cold, we may say of this humour. One is melancholicus ad octo, a second two degrees less, a third half way, tis super particular. Secriultera, secret tertia, and super bipartiens tertias, quintas melancholia, etc. All those geometrical proportions are too little to express it. It comes to many by fits and goes. To others it is a continuate. Many say sparentinas, in spring and fall only are molested, some once a year, as that Roman Galen speaks of, one at the conjunction of the moon alone, or some unfortunate aspects, as such and such set ours and times, like the Cetides. To some women when they be with child, as Plata notes, never otherwise. To others tis settled and fixed. To one led about an variable still by that ignis fatuous of fantasy, like an arthritis or one ingout. Tis here and there, and in every joint, always molesting some part or other. Or if the body be free, in a myriad of forms exercising the mind, a second once peraventure in his life has a most grievous fit, once in seven years, once in five years, even to the extremity of madness, death or dotage, and that upon some feral accident or perturbation, terrible object, and for a time, never perhaps so before, never after. A third is moved upon all such troublesome objects, cross fortune, disaster, and violent passions. Otherwise free once troubled in three or four years. A fourth, if things be to his mind or he in action well pleased, in good company, is most jockened and of a good complexion. If idle or alone, all amore, or carried away wholly with pleasant dreams and fantasies. But, if once crossed and displeased, pectore concipi et nil nisi triste suo. He will imagine not save sadness in his heart. His countenance is altered on a sudden, his heart heavy, irksome thoughts crucify his soul, and in an instant he is moped or weary of his life.  A fifth complains in his youth, a sixth in his middle age, the last in his old age. Generally, thus much, we may conclude of melancholy, that it is most pleasant at first, I say, mentis gratisimus error, a most delightsome humour, to be alone, dwell alone, walk ala, meditate, lie in bed whole days, dreaming awake as it were, and frame a thousand fantastical imaginations unto themselves. They are never better pleased than when they are so doing. They are in paradise for the time, and cannot well endure to be interrupt. With him in the poet, poll me ochidistis amici non savastis ait. You have undone him, he complains, if you trouble him. Tell him what inconvenience will follow, what will be the event, all is one. Carnis ad vomitum, it is so pleasant he cannot refrain. He may thus continue pro-adventure many years by reason of a strong temperature, or some mixture of busyness, which may divert his cogitations. But at the last, laissa imaginatio, his fantasy is crazed, and now habituated to such toys. Cannot but work still like a fate, the scene alters upon a sudden. Fear and sorrow supplant those pleasing thoughts. Suspicion, discontent, and perpetual anxiety succeed in their places, so by little and little, by that shewing-horn of idleness, and voluntary solitariness, melancholy this feral fiend is drawn on, et quantum vertike ad oras eserias, tantum radike in tartari tendit, extending up by its branches, so far towards heaven, as, by its roots, it does down towards tartaris. It was not so delicious at first as now it is bitter and harsh, a cankerd soul macerated with cares and discontents. Tidium vitae, impatience, agony, inconstancy, irresolution, precipitate them unto unspeakable miseries. They cannot endure company, light, or life itself, some unfit for action and the like. Their bodies are lean and dried up, withered, ugly. Their looks harsh, very dull, and their souls tormented, as they are more or less entangled, as the humour has been intended, or according to the continuance of times they have been troubled. To discern all which symptoms the better, lassest the Arabian makes three degrees of them. The first is falsa cogitatio, false conceits and idle thoughts, to misconstrue and amplify, aggravating everything they conceive fear. The second is falsa cogitatio locre, to talk to themselves, or to use inarticulate incondite voices, speeches, obsolete gestures, and playing it to utter their minds and conceit of their heart, by their words and actions, as to laugh, weep, to be silent, not to sleep, eat their meat, etc. The third is to put in practice that which they think or speak. Savanarola, the egritudine, confirms as much when he begins to express that in words which he conceives in his heart, or talks idly, or goes from one thing to another, which Gordonius calls neccaput habentia, neccaudum, having neither head nor tail. He is in the middle way, but when he begins to act it likewise and to put his properties in execution he is then in the extent of melancholy or madness itself. This progress of melancholy you shall easily observe in them and act it. They go smiling to themselves at first, at lengths they laugh out, at first solitary, at last they can endure no company, or if they do they are now dizzards, past sense and shame, quite moped, they care not what they say or do, or their actions, words, gestures are furious or ridiculous. At first his mind is troubled, he does not attend what is said, if you tell him a tale but in the end he mutters to himself as old women do many times or old men when they sit alone. Upon a sudden they laugh, hoop, halloo, or run away and swear they see or hear players, devils, hobgoblins, ghosts, strike or strut, etc., grow humorous in the end, like him in the poet, Sape Dukentos Sape Decum Servus at one time followed by two hundred servants, at another only by ten.  He howls like a wolf, barks like a dog, and waves like Ajax and Orestes, hears music and outcries, which no man else hears. As he did whom Amartis Lucitaneus mentionedeth, or that woman in Springer that spake many languages, and said she was possessed, that farmer in Prosper Calenius that disputed and discussed eternally in philosophy and astronomy, with Alexander Achilles his master at Bologna in Italy, but of these I have already spoken. Who can sufficiently speak of these symptoms, or prescribe rules to comprehend them, as echo to the painter in Alsonius, Varney could affect us, etc. Foolish fellow, what wilt? If you must need paint me, paint a voice, et simile msivis pingare, pinga estonum. Melancholy, describe a fantastical conceit, a corrupt imagination, vain thoughts and different, which who can do? The four and twenty letters make no more variety of words in diverse languages than melancholy conceits produce diversity of symptoms in several persons. They are irregular, obscure, various, so infinite, Proteus himself is not so diverse, you may as well make the moon a new coat as a true character of a melancholy man, as soon find the motion of a bird in the air, as the heart of man, a melancholy man. They are so confused, I say, diverse, intermixed with other diseases. As the species be confounded, which I have showed, so are the symptoms, sometimes with headache, coquexia, dropsy, stone, as you may perceive by those several examples and illustrations collected by Hilsheim, Mercurialis with headache, epilepsy, fire-pismus, Avalius with gout, Caninas apetitas, Montanus with falling thickness, headache, vertigo, lycanthropia, etc. J. Caesar Claudinus with gout, aegus, hemorrhoids, stone, etc. Who can distinguish these melancholy symptoms so intermixed with others, or apply them to their several kinds, confine them into method? Tis hard I confess, yet I have disposed of them as I could and will descend to particularise them according to their species. For hither, too, I have expatiated in more general lists or terms, speaking promiscuously of such ordinary signs which occur amongst writers. Not that they are all to be found in one man, for that were to paint a monster or chimera, not a man, but some in one, some in another, and that successively or at several times. Which I have been the more curious to express and report, not to upgrade any miserable man, or by way of derision, I rather pity them, but the better to discern to apply remedies unto them and to show that the best and soundest of us all is in great danger. How much we ought to fear our own fickle estates, remember our miseries and vanities, examine and humiliate ourselves, seek to God, and call to Him for mercy, that needs not look for any rods to scourge ourselves since we carry them in our bowels, and that our souls are in a miserable cup-tivity. If they are in a miserable cup-tivity, if the light of grace and heavenly truth does not shine continually upon us, and by our discretion to moderate ourselves to be more circumspect and wary in the midst of these dangers. End of Section 50 Volume 1 If no symptoms appear about the stomach, nor the blood be misaffected and fear and sorrow continue, it is to be thought the brain itself is troubled by reason of a melancholy juice bred in it, or otherwise conveyed into it, and that evil juice is from the distemperature of the part or left after some inflammation, thus far piezo. But this is not always true for blood and hypochondries both are often affected even in het melancholy. Hercules the Saxonia differs here from the common current of writers putting peculiar signs of het melancholy from the sole distemperature of spirits in the brain as they are hot, cold, dry, moist, all without matter of emotion alone and tenorbrosity of spirits of melancholy which proceeds from humours by a darsgen he treats a part with their several symptoms and cures. The common signs, if it be by essence in the head, are rudiness of face, high sanguine complexion most part rubor saturator one calls it a blueish and sometimes full of pimples with red eyes aveshena, duetis and others out of galen Hercules the Saxonia to this of rudness of face adds heaviness of the head fixed and hollow eyes if it proceed from dryness of the brain then their heads will be light for tidiness and they most apt to wake and to continue whole months together without sleep. Few instruments in their eyes and nostrils and often bold by reason of excess of dryness are told as adds chapter 17 if it proceed from moisture, dullness drowsiness, headache, follows and as Salustius Salvienus chapter 1 book 2 out of his own experience found apoleptical with a multitude of humours in the head they are very bashful of ruddy apt to blush and to be read upon all occasions peisartim si meitus accesserit but their chiefest symptom to discern this species as I have said is this that there be no notable signs in the stomach, hypercountries or elsewhere digna as Montaltus turns them or of greater note because often times the passions of the stomach concur with them wind is common to all three species and is not excluded only that of the hypercountries is more windy than the rest satholarius. Atheus maintains the same if there be more signs and more evident in the head than elsewhere the brain is primarily affected and prescribes het melancholy to be cured by meats amongst the rest void of wind and good juice, not excluding wind or corrupt blood even in het melancholy itself but these species are often confounded and so are their symptoms as I have already proved the symptoms of the mind are superfluous and continual cogitations for when the head is heated it scorched the blood and from thence proceed melancholy fumes with trouble the mind avicenna they are very colouric and soon hot, solitary, sad, often silent watchful, discontent Montaltus chapter 24 if anything troubled them they cannot sleep but fret themselves still till another object mitigate or time wear it out they have grievous passions and immoderate perturbations of the mind fear, sorrow, etc yet not so continued but that they are sometimes merry apt to profuse laughter which is more to be wondered at and that by the authority of Galen himself by reason of mixture of blood prerubi yokosis delectantor et irisores plerum cresunt if they be ready they are delighted in jests and often times scoffers themselves conceded and as Rodericca's Avega comments on that place of Galen merry, witty of a pleasant disposition and yet grievously melancholy anon after om nea discunt sine doktore setheritas they learn without a teacher and as Lorenzius supposes those feral passions and symptoms of such as think themselves glass, pitches, feathers, etc speak strange languages a colore serbri if it be in excess from the brain's distempered heat subsection 2 symptoms of windy hypochondriacal melancholy in this hypochondriacal or flatuous melancholy the symptoms are so ambiguous Seth Kratos in a council of his for a noble woman that the most exquisite physicians cannot determine of the part affected Matthew Flaccus consulted about a noble matron confessed as much that in this melody he with hilarious fracastorius, fallopius and others being to give their sentence of a party laboring of hypochondriacal melancholy could not find out by the symptoms which part was most especially affected some said the womb some hard some stomach, etc and therefore Kratos boldly averse that in this diversity of symptoms which commonly accompany this disease no physician can truly say what part is affected Galen reckons up these ordinary symptoms which all the neoterics repeat of Dioclass only this fault he finds with him that he put not fear and sorrow amongst the other signs Trincovelius excused Dioclass because that often times in a strong head and constitution a generous spirit and a valiant these symptoms appear not by reason of his valor and courage Hercules the Saxonia to whom I subscribe is of the same mind which I have before touched that fear and sorrow are not general symptoms some fear and are not sad some be sad and fear not some neither fear nor grieve the rest are these beside fear and sorrow sharp belchings fulsome crudities heat in the bowels wind and rumbling in the guts ripings, pain in the belly and stomach sometimes after meat that is hard of concoction much watering of the stomach and moist spittle cold sweat unseasonable sweat all over the body as Octavius Horaceanus book 2 chapter 5 calls it cold joints indigestion they cannot endure their own fulsome belchings continual wind about their hypercondries heat and griping in their bowels precordia sursum convolutor midriver and bowels are pulled up the veins about their eyes look red and swell from vapours and wind their ears sing now and then vertigo and gidiness come by fits turbulent dreams dryness leanness apt they are to sweat upon all occasions of all colours and complexions many of them are high coloured especially after meals which symptom Cardinal Caekius was much troubled with and of which he complained to Prosper Calanus his physician he could not eat or drink a cup of wine but he was as red in the face as if he had been at a mayor's feast that symptom alone vexed many some again are black pale ready sometimes their shoulders and shoulder blades ache there is a leaping all over their bodies sudden trembling a palpitation of the heart and that cardiac a pacho, grief in the mouth of the stomach which make it the patient think his heart itself acheth and sometimes suffocation difficultus anhilitus short breath, hard wind strong pulse, swooning mountainous trincavelius, frenelius frumpiserius hildesheim, clodinus etc give instance of every particular the peculiar symptoms which properly belong to each part be these if it proceed from the stomach seth savannorola this full of pain wind guinerius eds, vertigo, nausea much spitting etc if from the mirage a swelling and wind in the hypochondries a loathing and appetite to vomit pulling upward if from the heart aching and trembling of it much heaviness if from the liver there is usually a pain in the right hypochondry if from the spleen, heartness and grief in the left hypochondry a rumbling, much appetite and small digestion of itsenna if from the mezzareg veins and liver on the other side little or no appetite hercus asaxonia if from the hypochondries a rumbling inflation concoction is hindered often belching etc and from these crudities windy vapours are sent up to the brain which trouble the imagination and cause fear, sorrow dullness, heaviness many terrible conceits and chimeras as lemne as well observes book 1 chapter 16 as a black and thick cloud covers the sun in intercepts his beams and light so doth this melancholy vapour obnubulate the mind and force it to many absurd thoughts and imaginations and compel good, wise honest, discreet men rising to the brain from the lower parts as smoke out of a chimney to doth, speak and do that which becomes them not their persons, callings, wisdoms one by reason of those ascending vapours and griping rumbling beneath will not be persuaded but that he have a serpent at his guts, a viper another frogs traleanus relates a story of a woman that imagines it swallowed an eel or a serpent and Felix Plateras have a most memorable example of a countrymen of his that by chance falling into a pit where frogs and frogs spawn was and a little of that water swallowed began to suspect that he had likewise swallowed frogs spawn and with that conceit and fear his fantasy wrought so far that he verily thought he had young live frogs in his belly ki viverband ex alimento sewer that lived by his nourishment and was so certainly persuaded of it that for many years afterwards he could not be rectified in his concede he studied physics seven years together to cure himself travelled into Italy, France and Germany to confer with the best physicians about it and A.D. 1609 asked his council amongst rest he told him it was wind, his concede etc but mordicos contradica et ora et scriptis probare ni te batur no saying would serve it was no wind but real frogs and do you not hear them croak platteris would have deceived him by putting live frogs into his excrements but he, being a physician himself would not be deceived ver prudence alias et doctus a wise and learned man otherwise a doctor of physics and after seven years dotage in this kind a fantasia liberatus est he was cured larensis and gullar have many such examples if you be desirous to read them one commodity above the rest which are melancholy this windy flaches have lucidia intervala their symptoms and pains are not usually so continued as the rest but come by fits, fear and sorrow and the rest yet another they exceed all others and that is they are luxurious incontinent and prone to venery by reason of wind at facile amant at quam libet ferre amant jason pretenses races of opinion that venus lot many of them much good the other symptoms of the mind be common with the rest subsection three symptoms of melancholy abounding in the whole body their bodies that are affected with this universal melancholy are most part black the melancholy juice is redundant all over hearsuit they are and lean they have broad veins their blood is gross and thick their spleen is weak and a liver apt to engender the humour they have kept bad diet or have had some evacuations stopped as hemorrhoids or months in women which trailianus in the cure would have carefully to be inquired and with all to observe of what complexion the party is of for as furstice and hilarious content if they be black it proceeds from abundance of natural melancholy if it proceed from cares, agony discontents, diet exercise etc they may be as well of any other colour red, yellow, pale as black and yet their whole blood corrupt pre rubi colore saipa suntalis saipa flavi set montaltus chapter 22 the best way to discern this species is to let them bleed if the blood be corrupt, thick and black and they with all free from those hypercondiacal symptoms and not so grievously troubled with them or those with a head it argues they are melancholy atotocorpere the fumes which arise from this corrupt blood disturb the mind and make them fearful and sorrowful, heavy-hearted as the rest, dejected, discontented solitary, silent wary of their lives dull and heavy or merry etc and if far gone that which apulais wished to his enemy by way of implication is true in them dead men's bones hobgoblins, ghosts are ever in their minds and meet them still in every turn all the bugbears of the night and terrors, fairy babes of tombs and graves are before their eyes and in their thoughts as to women and children if they be in the dark alone if they hear or read or see any tragical object it sticks by them they are afraid of death and yet wary of their lives in their discontented humus they quarrel with all the world bitterly and vague tax satirically and because they cannot otherwise vent their passions or redress what is amiss as they mean they will by defiling death at last be avenged on themselves subsection 4 symptoms of maids, nuns and widows melancholy because Lodovicus Mercatus in his second book The Moliérum Affectionibus chapter 4 and Rodericus Acastro the Morbis Moliérum chapter 3 book 2 two famous physicians in Spain Daniel Sinertus of Wittenberg book 1 part 2 chapter 13 with others have vouchsaved in their works not long since published to write two just treatises as a particular species of melancholy which I have already specified distinct from the rest for it much differs from that which commonly befalls men and other women as having one only cause proper to women alone I may not admit in this general survey of melancholy symptoms to set down the particular signs of such parties so misaffected the causes are signed out of Hippocrates Cleopatra, Mosion and those old of this feral melody in more ancient maids widows and baron women transversum violatum Seth, Mercatus by reason of the midriff or diaphragm heart and brain offended with those vicious vapers which come from monstrous blood inflammationum arterie circa dorsum Rodericus adds an inflammation at the back which with the rest is offended by that fuliginous exhalation of corrupt seed troubling the brain, heart and mind they say, not in essence but by consent universe aenum huius affectus causa of uteropendate et asanguinis menstrui maletia for in a word the whole melody proceeds from that inflammation, putridity black smoky vapors etc from thence comes care sorrow and anxiety obfuscation of spirits agony, desperation and the like which are intended or omitted see amatorius accesserit ardor or any other violent object or perturbation at the mind this melancholy may happen to widows with much care and sorrow as frequently adoth by reason of a sudden alteration of their accustomed cause of life etc to such as lie in child-bed ob supressum porgationem but to nuns and more ancient maids and some baron women of the causes above said, it is more familiar krebrius his quam reliquis accident in quid rhodericus the rest are not altogether excluded out of these causes rhodericus defines it with eriteus to be anguorum anime a vexation at the mind a sudden sorrow from a small light or no occasion with a kind of still dotage and grief of some part or other head, heart, breasts sides, back, belly etc with a much solitariness, weeping distraction etc from which there are sometimes suddenly delivered because it comes and goes by fits and is not so permanent as other melancholy but to leave this brief description the most ordinary symptoms be these pulsatio eucstadorsum a beating about the back which is almost perpetual the skin is many times rough especially as eriteus observes about the arms, knees and knuckles the midriff and heart strings do burn and beat very fearfully and when this vapor or fume is stirred, flies upward the heart itself beats is sore grieved and feints faucus cititate precluruntor ut dificulte posit ab utterie strangelatione decani like fits of a mother albus pleirisque nir reddit aliis exigum acre biliosum lozim flavon they complain many times seth mercatus of a great pain in their heads about their hearts and hypochondries and so likewise in their breasts which are often sore sometimes ready to swoon their faces are inflamed and red they are dry, thirsty suddenly hot, much troubled with wind cannot sleep etc and from hence proceed ferrine deliramente a brutish kind of dotage troublesome sleep, terrible dreams in the night so rusticus pudor et fercunnia ignava a foolish kind of bashfulness to some perverse conceits and opinions dejection of mind much discontent preposterous judgment they are apt to loathe this like disdain wary of every object etc each thing almost is tedious to them they pine away void of counsel apt to weep and tremble timorous, fearful, sad and out of all hope of better fortunes they take the light in nothing for the time but love to be alone and solitary though that do them more harm and thus they are affected so long as this vapor lasteth but by and by as pleasant and merry as ever they were in their lives, they sing, they scoose and laugh in any good company upon all occasions and so by fits it takes them now and then except the melody be invetred and then this more frequent verment and continued many of them cannot tell how to express themselves in words or how it holds them what ails them, you cannot understand them or well tell what to make of their sayings so far gone sometimes terrified and distracted they think themselves bewitched they are in despair apte et fletum, desperationem dolores mamis et hypochondres mercatis therefore adds now their breasts, now their hypochondres belly and sides then their heart and head aches now heat, then wind now this, now that offence they are wary of all and yet will not tell how, where or what offence them, though they be in great pain, agony and frequently complain, grieving sighing, weeping and discontented still, seen a causa manifesta most part yet I say they will complain grudge, lament and not be persuaded but that they are troubled with an evil spirit which is frequent in Germany Seth Rodriguez amongst the common salt and as such as are most grievously affected for he makes three degrees with the disease in women they are in despair surely for spoken are bewitched and in extremity of their dotage wary of their lives some of them will attempt to make away themselves something they see visions confer with spirits and devils they shall surely be damned are afraid of some treachery imminent danger and the like they will not speak, make answer to any question but are almost distracted, mad or stupid for the time and by fits and thus it holds them as they are more or less affected and as the inner humor is intended or omitted or by outward objects and perturbations aggravated solitariness, idleness etc many other melodies there are incident to young women out of that one and only cause above specified many feral diseases I will not so much as mention their names manically alone is the subject of my present discourse from which I will not swerve the several cures of this infirmity concerning diet which must be very sparing phlebotomy, physic, internal, external remedies are at large in great variety in Roderick is a castra senators and mercators which whoso will as occasion serves may make use of but the best and surest remedy of all is to see them well placed and married to good husbands in due time that is the primary cause and this the ready cure to give them content to their desires I write not this to patronize any wanton, idle, flood lascivious or light housewives which are too forward many times unruly and apt to cast away themselves on him that comes next without all care, counsel, circumspection and judgment if religion, good discipline honest education wholesome exhortation fair promises, fame and loss of good name cannot inhibit and deter such which to chaste and sober maids cannot choose but avail much labour and exercise strict diet, rigor and threats may more opportunity be used and are able of themselves to qualify and divert their post temperament for seldom should you see a hired servant, a poor handmaid though ancient that has kept hard to her work and bodily labour a coarse country wench troubled in this kind but noble virgins, nice gentle women such as our solitary and idle live at ease lead a life out of action and employment that fare well in great houses and jovial companies ill disposed per adventure of themselves and not willing to make any resistance discontented otherwise of weak judgment, able bodies and subject to passions grandeur as virgins Seth Mercatus sterile cette fiduée plurme que melancholique such for the most part are misaffected and prone to this disease I do not so much pity them that may otherwise be eased but those alone that out of a strong temperament innate constitution are violently carried away with this torrent of inward humours and though very modest of themselves sober, religious virtues and well given as many so distressed maids are yet cannot make resistance these grievances will appear this melody will take place and now manifestly show itself and may not otherwise be helped but where am I into what subject have I rushed what have I to do with nuns maids, virgins widows I am a bachelor myself and lead a monastic life in a college n'égo s'ane ineptus qui hég dicerim I confess to them in the quorum and as palace a virgin blushed when Jupiter by chance spake of love matters in her presence and turned away her face m'erré primum though my subject necessarily required I will say no more and yet I must and will say something more add word or two in Gratium Virgenum et Viduorum in favour of all such distressed parties in commissuration of their present estate and as I cannot choose but condole their mishap that labour of this infirmity and our destitute of help in this case so must I needs in vain against them that are in fault more than manifest causes and as bitterly texts those tyrannising pseudo-politicians superstitious orders rash vows hard-hearted parents guardians, unnatural French allies, call them how you will those careless and stupid overseers that out of worldly respects covetousness supine negligence their own private ends cum si bisit interambene can so severely reject stubbornly neglect and impiously condemn without all remorse and pity the tears, sighs groans and grievous miseries of such poor souls committed to their charge how odious and abominable are those superstitious and rash vows of popish monasteries so to bind and enforce men and women to vow virginity to lead a single life against the laws of nature opposite to religion policy and humanity so to starve to offer violence to suppress the vigor of youth by rigorous statutes severe laws, vain persuasions to debar them of that to which by their innate temperature they are so furiously inclined urgently carried and sometimes precipitated even irresistibly led to the prejudice of their soul's health body and mind and all for bays and private respects to maintain their gross superstition to enrich themselves and their territories as they falsely suppose by hindering some marriages that the world be not full of beggars and their perishers pass it with orphans stupid politicians he can affear a flag ilia odd these things so to be carried better marry than burn set the apostle but they are otherwise persuaded they will by all means quench their neighbor's house if it be on fire but that fire of lust which breaks out into such lamentable flames they will not take notice of their own bowels often times flesh and blood shall so rage and burn and they will not see it miserum est, said Austin se ipsum nun miserskre and they are miserable in the meantime that cannot pity themselves the common good of all and for consequence their own estates for let them but consider what fearful melodies feral diseases grows in conveniences come to both sexes by this enforced temperance it troubles me to think of much more to relate those frequent abortions and murdering of infants in their nunneries red, comnicious and others and notorious fornications those spinters trebadas etc those rapes, incests, adulteries masturbations sodomies, burglaries of monks and friars see Bale's visitation of Abbey's Mercurieles Rodericka Zacastro Peter Forestis and diverse physicians I know their ordinary apologies and excuses for these things but again in politics medicine, theology I shall more opportunity meet with them elsewhere Ilius Fidue from Patronum Virgenisuius named Forte Puteis Verbum nun Amplius Adam End of section 51


I'm going to be your host this weekend and we've got a beautiful weekend ahead of us. We'll have a movie workshop tomorrow. We'll have some sharing from our community members later this evening and yeah also today we're going to be joined by David Hofmeister from The Peacehouse in Cincinnati and also Francis Zoo here with us in our studio in Mexico. So I'm going to pass it over to you guys right now. Hi everyone. Hi, so beautiful to see you. Hi Francis. Hi David. Hi everybody. Lovely to be here spending this whole weekend together. Yeah, we look forward to these times to come together with you because it's so precious for us and it's great to see all the smiles and the laughter and feel the the deep connection and yeah Francis and I were talking this morning and wow this is this is our way of life now. Tevila Rasa, it's the title of the weekend retreat because that's that's how we are living our life and so if we do look rather clueless and innocent then that's a good sign because we are really clueless and the deeper we go the more clueless we get about everything. We're very happy though. So Francis isn't this beautiful to have this forum to do this and even though all of us are spread around in different parts of the world I could just feel the synergy and the love swirling underneath. Yeah, that's it. That's it. You know we we're here to listen to the spirit together and give ourselves over to feel the spirit which is love and this is the way that we want to live our lives. This is the way we want to spend every moment to just give our mind over to the spirit to tell us his thoughts, to tell us what how to follow him you know how to live our lives and truly I feel this awakening journey is it's a journey to come back to this very humble and very honest place to say that I do not know anything. I do not know what the world is for. I do not know my own best interest. I do not know you know how to get me back to be one with God to that awareness and so really it is a gradual journey to realize that and when we when we admit that so fullheartedly we're able just to ask with that reservation and Jesus says in the course that the ability to hear guidance is in direct correspondence to the the willingness or the desire to hear so truly here we're just purifying purifying our desire day after day the desire to hear only one voice the desire to be led to the desire to to not having to know anything and be shown so so rich so rich it feels so full and you know for the for maybe three and a half or four years we had themed online retreats so we pick a theme and then we would devote the whole weekend to a particular theme and now what Francis was describing that life of trust that life of openness that life of show me the way show me the way I do not know the way please show me like a little child putting his hand up and saying please take my hand and please leave me show me the way that's our attitude our attitude toward the spirit we are here to be shown and it's interesting because even though we didn't have a theme it always shows up like for example even though there isn't a specific theme for the weekend a number of you have voted on our polls for the movie that we're going to watch tomorrow and it's interesting we the movie hasn't been shown yet or it hasn't been received yet in prayer but but the themes did emerge from all of you and and those that have been following and offering their calling to these themes so I'll just give you a little glimpse of the themes we have because this may spur on your questions or they may relate exactly to the issues that you've been dealing with on a daily basis and that's how the spirit works when we're dealing with issues the spirit reaches us in a way that we can relate to in a way that we can can understand so that we have an insight we have a miracle we have release a letting go so here's the here's our our themes for the movie and this will be throughout the whole weekend I know we'll talk about these things accepting I've been mistaken about everything that's the top theme we are a clueless group right here if that is our number one theme we join together online here on zoom accepting I've been mistaken about everything well that surely opens our our mind up and our opens our heart up the second one is following the Holy Spirit with precision not kind of shoulda coulda woulda but really strong feeling do this go for this say this whatever it comes very strong to you without hesitation you do it follow the Holy Spirit with precision third one was self judgment is an attack upon God's creation yeah that's the only problem is self judgment and self criticism if if our mind wasn't judging and criticizing then it would just be still and we would know just pure love so it's it's only this self judgments and criticisms which are really our judgments of everything and everyone in the world including the personality that we had believed we are exposing private thoughts to release all guilt that's the key of course we talk about that every week but I love that in these online retreats because people can come on and they can just pour it out and share whatever it is that they have to share with no sense of evaluation or criticism or any hesitation you know it's just letting it pour out and then using that as an opportunity to release it just to see that it has no power over you and then the last one I am in need of nothing but the truth which is really coming back to our divine providence that we talk about all the time so a number of you have written in some some prayers and some questions but but I think it's always good for us to just start from from this point of coming with a willingness to see that we have been completely mistaken about everything the positive judgments the negative judgments the compliments the criticisms the praise and the the put downs the the things we were sure we did very well and the things that we were sure we were sure we messed it up but suddenly through the grace of God we oh my god we didn't mess up wow I was convinced otherwise there for a while I was really carrying a heavy heavy burden so for us this is how we we approach things day and day out and whenever Francis and I get together you know we we don't mind talking about guidance because for us guidance is not a bad word it's not a bad word it's actually a very helpful experience to have guidance and it's through the living of the guidance and sharing it daily and just pouring out our hearts and and really praying together and saying what do you feel and being so open and so receptive that allows us to to tune in to that guidance so what do you think Francis share a little bit about guidance because yeah because that's something that sometimes people say oh well it's I either can't be guided or I'm not consistently guided or some people just say I don't even believe it's possible or other people tell me it's not even possible and and those are all things to be aware of yeah and I do know that at the beginning this this idea was very foreign to to my own upbringing or background it it's one thing to to say that okay there is a spirit where that's like after mind training maybe you can reach it one day but it's it's another thing to say you can actually live your life and be guided and not not not rely on your own past experience and your own judgment it was very you know I remember I had this suspicious mind to think how how is that possible you know if I don't make decisions everything would turn into chaos or nothing would happen nothing would happen my life would just turn into no nowhere and nothing that's really the the the suspicion underneath but I have to say that you know what has really happened in the past 10 years was that to to actually be able to see firsthand that the spirit is guiding absolutely everything in our lives and if we give this willingness over to let the spirit use the symbols in our lives and to the degree we give the symbols over to the spirit to say you you're in charge you know you're going to be in charge of the interpretation of the events you're going to be in in charge of the interpretation of the relationship and I'm going to give everything to you and then I'm going to be here to let you decide then that is a good space to actually be able to see the spirit at work and then everything turned out to be beautiful and I I do know that it's the same for David that you actually was completely convinced through your own experience but not through just words from from a book but it was kind of undeniable experience day in and day out which was very out of the box very different from from the decisions that we would make based on our own um past references and our own frame of thinking and it was completely we were completely convinced through that kind of experience that everything worked together for good you know if we give it over to the spirit so that is um we all need that kind of convincing to truly trust yeah I think I think for a lot of people who have been drawn to a course in miracles too it's not like they were necessarily raised in in an environment or raised with role models that were sprinkled all over the place they it's not like they were surrounded in an environment of prayer and guidance and it just dawned on me uh some weeks ago when I showed this uh Billy Graham movie this documentary about Billy Graham's life and then after that movie then I started to see a few things on YouTube about Billy Graham's children and uh and it was like oh yeah that would be fascinating to grow up as one of Billy Graham's children because your mother and father are constantly talking about prayer about the Lord's guidance about spreading the the message of Jesus about spreading the message of forgiveness and how every trip to every country every encounter and a whole community they're all buzzing about God and buzzing about prayer and guidance and and for most of us we didn't grow up in that kind of environment we weren't constantly hearing about guidance and and how it works we weren't seeing evidence of it we weren't seeing daily evidence of it so in one sense we grew up without a context of how guidance could could solve everything for us if we just would listen and follow we would be peaceful and happy in the simplest way so I think I mean I went through of course I went through like Bible school and I was raised in a Christian church but but you know we didn't really talk much about guidance we talk a little bit about prayer but it it wasn't it wasn't like a practical thing it's not like in the morning and breakfast we wouldn't hold hands and pray and say what are you guided to do today what are you guided to do it that was the farthest thing from it you know it was all about oh it's cold outside who's going to scrape off the windshield and who's going to who's going to shovel you know Cincinnati Ohio who's going to shovel the the driveway and the sidewalk and oh is are we going to have school today did we check the monitor or a school canceled you know we weren't talking about guidance and then when I got into university for 10 years you know the first the first year was engineering no we didn't talk about guidance in in the College of Engineering at the university at Cincinnati we talked about calculus and we talked about vectors and all kinds of mechanics how things work and then after that I was in the School of Design Art and Architecture and I majored in urban planning in five years of urban planning guess how much we talked about guidance and prayer zippo zilch and then when I left that five years of urban planning I found that the two of my professors were Christian scientists and never even told me well I was in I saw him at a church a Christian science church after I was out of urban planning I said what are you doing here David what are you you know they kept it quiet nobody talks about about guidance nobody talks about these things and so when I got into psychology you know I call it I was into rat psychology for a while p.m. Skinner and stimulus response but when I kind of worked my way on my own interests more into humanistic psychology and and transpersonal psychology then the psychologist I was reading we're talking about your intuition follow your intuition follow your heart still not calling it guidance still not calling it prayer but you know we can relate to that follow your heart follow your intuition or Joseph Campbell follow your bliss yeah yeah I like that Joseph I like that follow your bliss that sounds good to me I I'm going to go for that but still we weren't talking about guidance and then as Francis was saying when I got into a course of miracles I started to really really see and have experiences where I would get inner promptings little nudges feelings arising drawing me calling me pulling me towards certain things towards certain people towards certain certain books to meet certain people I don't know why I have to meet them but I think I have a feeling I have to meet them today I don't know what it is but it's a strong feeling and that was the beginning of starting to pay attention to these inner nudges that eventually came to be guidance eventually it became of instructions it became word speaking to me word speaking through me it became so natural it became more natural than breathing the guidance became more natural than breathing it became so intimate where it was like of course and then the more we started to come together I met with people all over the country and all over the world and sometimes we start to live together we would just be saying I'm feeling this or I'm feeling this it it doesn't mean we had formal ways of speaking about this but but we started to be very transparent what we were feeling I'm feeling a strong call to this I'm feeling a nudge to do this I'm feeling to connect with so and so I don't know why but it's a strong feeling I need to call so and so or I need to visit so and so and as we gave way to this this new way of living then everything unfolded so amazingly everything just started to fall into place like it had always been in place and now we were just seeing that it was all connected and it was all part of a perceived whole of a connected perception that was so wonderful it was delicious it was glorious to experience and yet we were led into it through a series of nudges and prompts and guidances and it became very natural so that's why in our tabula rasa state of mind guidances is in the forefront and as the famous mystic peace pilgrim used to say she said yeah I just go along you know she walked around and around the United States and Canada for for many years with her white her silver hair and she was so into the flow of spirit and she used to say yeah I'm just flowing along flowing along doing what I'm inspired to do and then if ever I have a doubt a problem will come along and knock me back on the path what what a philosophy if ever I have a doubt a problem will come along and knock me back on the path the problems knock us back into our intuition the problems direct us back to live a hundred percent intuitively and zero percent analytically zero percent based on just past learning and 100 percent on inspiration what brings me joy what inspires me so I think this is important that we're talking about this because if you have a willingness to open up to this then you have everything that you need and actually there was a few things that were written in but I think it was Stephanie who who wrote in and she's at our right there at our Living Miracles monastery but but she wrote in a little piece to to Francis and I this morning and I think we can use that as a little launching pad Stephanie wrote Dear David and Francis this morning the words from the course came to my mind the willingness to communicate attracts communication and it awakes in me a sense of curiosity and adventure and joy my attention is drawn to the word willingness I feel the lightness and the openness there is no push and expectation I feel the gift behind these words I feel like Jesus stands with open arms and invites me to come to fall in love I pray to be shown the obstacles to my willingness with love and gratitude Stephanie and it's interesting Stephanie because I was just up there at the monastery and I know those words came out of my mouth the willingness to communicate attracts communication because I was very shy and I was very reserved and I was very hesitant about communicating and I could feel that that those words that you mentioned were like a key to me at learning to fulfill my life's purpose because I knew I had some fear around communication I knew I was very selective about who I would communicate with and I wouldn't communicate with I was very protective I was shy because I believed there was safety in shyness I I was timid because I believe there was something to fear in opening up opening my heart up and because I was afraid to communicate I was limiting my own awareness of what was possible so then Jesus got ahold of me and I started communicating and I did so much communicating with speaking and writing and calling people on the phone and communicating so fully that it took me into a different state of mind from the state of mind that I was accustomed to it took me into a place where I felt I was really in communication with everyone and everything in a very broad sense of the word of communication I think communion is a better word for it now but at the time I would not have understood communion I would just say oh I know what communication is and I I'm I'm hesitant I'm hesitant so I feel like that is is a lesson for all of us that that every day as we wake up and we pray to be guided and we pray to be shown the day that we will be given these little communication assignments with many many different people and every one is meant to open our hearts up every one is meant to to allow ourselves to feel the love that wants to come through us and that lives in us as us so to me communication is beautiful


This is going to be information that everyone can benefit from. This will be information that will help our leaders and our hiring managers know what value wounded warriors bring to the workforce. It will help them know how easy it is to hire individuals with disabilities and or wounded warriors through expedited hiring authorities, which quite frankly are underutilized. It will help them prepare the workplace through knowing what type of accommodation solutions are available because quite frankly, individuals with disabilities can do the same things individuals without disabilities can do. They may just do it a little bit differently.