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Facing Pages · Branch 328 of 1495
Subsection 5 How Loss of Liberty, Servitude and Imprisonment Cause Melancholy
1651 English
152–153Now if it be death it self, another Hell, to be glutted with one kind of sport, dieted with one dish, tied to one place; though they have all things otherwise as they can desire, and are in Heaven to another mans opinion, what misery & discontent shall they have, that live in slavery, or in prison it self? Quod tristius morte, in servitute vivendum, as Hermolaus told Alexander in Curtius, worse then death is bondage: hoc animo scito omnes fortes, ut mortem servituti anteponant, All brave men at arms (Tully holdes) are so affected. Equidem ego is sum, qui servitutem extremum omnium malorum esse arbitror: I am he (saith Boterus) that accompt servitude, the extremity of misery.
And what calamity do they endure, that live with those hard taskmasters, in gold mines, (like those 30000 Indian slaves at Potosa in Peru) tin-mines, lead-mines, stone-quarries, cole-pits, like so many mouldwarps under ground, condemned to the gallies, to perpetuall drudgery, hunger, thirst, and stripes, without all hope of delivery?
How are those women in Turkie affected, that most part of the year come not abroad; those Italian and Spanish Dames, that are mewed up like Hawks, and lockt up by their jealous husbands? how tedious is it to them that live in Stoves and Caves half a year together? as in Island, Muscovy, or under the Pole it self, where they have six moneths perpetuall night.
Nay, what misery and discontent do they endure, that are in prison? They want all those six non-naturall things at once, good ayr, good dyet, exercise, company, sleep, rest, ease, &c. that are bound in chains all day long, suffer hunger, and (as Lucian describes it) must abide that filthy stink, and ratling of chains, howlings, pitifull out-cryes, that prisoners usually make: these things are not only troublesome, but intolerable.
They lie nastily amongst toads and frogs in a dark dungeon, in their own dung, in pain of body, in pain of soul, as Joseph did, Psal. 105.18. They hurt his feet in the stocks, the iron entred his soul. They live solitary, alone, sequestred from all company but heart-eating melancholy, and for want of meat, must eat that bread of affliction, prey upon themselves.
Well might Arculanus put long imprisonment for a cause, especially to such as have lived jovially, in all sensuality and lust, upon a sudden are estranged and debarred from all manner of pleasures: as were Huniades, Edward, and Richard the second, Valerian the Emperour, Bajazet the Turk.
If it be irksome to miss our ordinary companions & repast for once a day, or an hour, what shall it be to lose them for ever? If it be so great a delight to live at liberty, and to enjoy that variety of objects the world affords; what misery and discontent must it needs bring to him, that shall now be cast headlong into that Spanish Inquisition, to fall from Heaven to Hell, to be cubbed up upon a sudden, how shall he be perplexed, what shall become of him?
The Anatomy of Melancholy: Subsection 5 How Loss of Liberty, Servitude and Imprisonment Cause Melancholy
p. 328Now, if it is death itself, another hell, to be surfeited with one amusement, fed on one dish and tied to one place, even when people otherwise have everything they could desire and are in heaven in another person’s opinion, what misery and discontent must those endure who live in slavery or an actual prison? “To live in bondage is worse than death,” as Hermolaus told Alexander in Curtius: bondage is worse than death. “Know that all brave men are of this mind: they prefer death to slavery.” All brave soldiers, Cicero holds, feel this way. “For my part, I am one who considers slavery the greatest of all evils”: I am one, says Botero, who regards servitude as the extremity of misery.
And what suffering do those endure who live under such harsh taskmasters, in gold mines—like those thirty thousand Indigenous slaves at Potosa in Peru—tin mines, lead mines, stone quarries and coal pits, like so many moles underground; or who are condemned to the galleys, to endless drudgery, hunger, thirst and beatings, without any hope of release?
How do those women in Turkey feel who do not go out for most of the year; or those Italian and Spanish ladies who are shut up like hawks and locked away by their jealous husbands? How wearying is life for those who spend six months at a time in heated rooms and caves, as in Iceland, Muscovy or beneath the Pole itself, where there are six months of continuous night?
Indeed, what misery and discontent do prisoners endure? They lack all those six non-natural things at once: good air, good food, exercise, company, sleep, rest, comfort and so on. Bound in chains all day and suffering hunger, they must endure, as Lucian describes it, the filthy stench, the rattling of chains, the howling and pitiful cries prisoners usually make. These things are not merely distressing but intolerable.
They lie in filth among toads and frogs in a dark dungeon, in their own excrement, suffering in body and soul, as Joseph did in Psalm 105:18: “They hurt his feet in the stocks; the iron entered his soul.” They live in solitude, alone, cut off from every companion except heart-consuming melancholy. For lack of food, they must eat the bread of affliction and feed upon themselves.
Arculanus had good reason to count long imprisonment among the causes, especially for those who have lived merrily, indulging every sensual pleasure and desire, and are suddenly cut off and excluded from every kind of pleasure: as were Huniades, Edward and Richard II, the emperor Valerian, and Bayezid the Turk.
If it is painful to miss our usual companions and meal for a day, or an hour, what must it be to lose them for ever? If it is so great a delight to live freely and enjoy the variety the world offers, what misery and discontent must befall someone suddenly thrown headlong into the Spanish Inquisition, falling from heaven to hell, abruptly penned up? How distressed will he be? What will become of him?
Socrates
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Socrates will begin with this book and its sources.About This Reading Edition
Robert Burton’s Anatomy ranges across medicine, philosophy, poetry, religion, and everyday life in its inquiry into melancholy. This complete parallel edition pairs the 1651 English text with a close modern English rendering, preserving the three Partitions, Democritus Junior’s address to the reader, verse, and the historical index.
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