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1651 English Page · Branch 532 of 1495
Subsection 4 Cheerfulness, Merry Company, and Pleasing Sights as Remedies
1651 English
304–305Those old Greeks had their Lubentiam Deam, goddess of Pleasance: and the Lacedemonians instructed from Lycurgus, did Deo Risui sacrificare, after their wars especially, and in times of peace, which was used in Thessaly, as it appears by that of Apuleius, who was made an instrument of their laughter himself: Because laughter and merriment was to season their labours and modester life. Risus enim divum atque hominum est æterna voluptas.
Princes use jesters, players, and have those masters of revels in their courts. The Romans at every supper (for they had no solemn dinner) used Musick Gladiators, Jesters, &c. as Suetonius relates of Tiberius, Dion of Commodus, and so did the Greeks. Besides Musick, in Xenophons Sympos. Philippus ridendi artifex, Philip, a Jester, was brought to make sport.
Paulus Jovius in the eleventh book of his history, hath a pretty digression of our English customes, which howsoever some may misconstrue, I for my part, will interprete to the best. The whole nation beyond all other mortall men, is most given to banqueting and feasts; for they prolong them many houres together, with dainty cheere, exquisite musick, and facete jesters, and afterwards they fall a dancing and courting their mistresses, till it be late in the night.
Volateran gives the same testimony of this Island, commending our jovial manner of entertainment, and good mirth, and methinks he saith well, there is no harm in it, long may they use it, and all such modest sports. Ctesias reports of a Persian king, that had 150 maids attending at his table, to play, sing and dance by turns; and Lil. Geraldus of an Ægyptian prince, that kept nine Virgins still to wait upon him, and those of most excellent feature, and sweet voices, which afterward gave occasion to the Greeks of that fiction of the nine Muses.
The King of Æthiopia in Africk, most of our Asiatick Princes have done so and do; those Sophies, Mogors, Turkes, &c. solace themselves after supper amongst their Queens and Concubines, quas jucundioris oblectamenti causâ (saith mine author) coram rege psallere & saltare consueverant; taking great pleasure to see and hear them sing and dance.
This and many such means, to exhilarate the heart of men, have been still practised in all ages, as knowing there is no better thing to the preservation of mans life. What shall I say then, but to every melancholy man,
Utere convivis, non tristibus utere amicis, Quos nugæ & risus, & joca salsa juvant.Feast often, and use friends not still so sad, Whose jests and merriments may make thee glad.Use honest and chast sports, scenicall shews, playes, games;
Accedant juvenumque Chori, mistæque puellæ.The Anatomy of Melancholy: Subsection 4 Cheerfulness, Merry Company, and Pleasing Sights as Remedies
p. 532And when you see my heart turn towards pleasure, Your tongue, wit, and blood warmed by good food and wine, Let no chance of sweet sport pass you by, But be as frisky and playful as an ape.
The ancient Greeks had their Lubentia, goddess of pleasure; and the Spartans, taught by Lycurgus, “sacrificed to the god of Laughter,” especially after their wars and in peacetime. The same custom existed in Thessaly, as appears from Apuleius, who was himself made the means of their amusement: laughter and merriment were to season their labour and their otherwise sober life. “For laughter is the everlasting pleasure of gods and human beings.”
Princes employ jesters and actors, and have masters of revels at their courts. The Romans used music, gladiators, jesters, and the like at every supper—for they had no formal midday dinner—as Suetonius relates of Tiberius and Dio of Commodus; and so did the Greeks. Besides music, Xenophon’s Symposium introduces “Philip, a master of making people laugh”: Philip, a jester, was brought in to entertain them.
In book 11 of his History, Paolo Giovio has a pleasing digression on our English customs. However others may misconstrue it, I shall take it in the best sense: the whole nation, beyond all other people, is devoted to banquets and feasts. They prolong them for many hours, with delicate food, exquisite music, and witty jesters; afterwards they dance and court their sweethearts until late into the night.
Volaterranus gives the same account of this island, praising our cheerful hospitality and good humour. I think he speaks well: there is no harm in it. Long may they practise it, and all such decent amusements. Ctesias reports that a Persian king had 150 young women attend his table, taking turns to play music, sing, and dance; and Lilio Giraldi tells of an Egyptian prince who always kept nine virgins in attendance, women of exceptional beauty and sweet voices. These later gave the Greeks the idea for their story of the nine Muses.
The king of Ethiopia in Africa and most Asian princes have done, and still do, the same. Those shahs, Mughal emperors, Turks, and others take their pleasure after supper among their queens and concubines, “whom, for greater enjoyment,” my author says, “they customarily had sing and dance before the king”: taking great pleasure in seeing and hearing them sing and dance.
This and many similar ways of cheering the human heart have been practised in every age, in the knowledge that nothing better preserves life. What, then, should I say to every melancholy person, except:
Enjoy companions at table; choose friends who are not gloomy, Who take delight in trifles, laughter, and sparkling jokes.
Feast often, and keep friends who are not always sad, Whose jokes and merriment can make you glad.
Enjoy wholesome, chaste amusements, theatrical shows, plays, and games:
Let bands of young men join in, with young women among them.
Socrates
Reading The Anatomy of Melancholy · Subsection 4 Cheerfulness, Merry Company, and Pleasing Sights as Remedies
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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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