Laughter what it is, saith [2691]Tully, “how caused, where, and so suddenly breaks out, that desirous to stay it, we cannot, how it comes to possess and stir our face, veins, eyes, countenance, mouth, sides, let Democritus determine.” The cause that it often affects melancholy men so much, is given by Gomesius, lib. 3. de sale genial. cap. 18. abundance of pleasant vapours, which, in sanguine melancholy especially, break from the heart, [2692]“and tickle the midriff, because it is transverse and full of nerves: by which titillation the sense being moved, and arteries distended, or pulled, the spirits from thence move and possess the sides, veins, countenance, eyes.” See more in Jossius de risu et fletu, Vives 3 de Anima. Tears, as Scaliger defines, proceed from grief and pity, [2693]“or from the heating of a moist brain, for a dry cannot weep.”
That they see and hear so many phantasms, chimeras, noises, visions, &c. as Fienus hath discoursed at large in his book of imagination, and [2694] Lavater de spectris, part. 1. cap. 2. 3. 4. their corrupt phantasy makes them see and hear that which indeed is neither heard nor seen, Qui multum jejunant, aut noctes ducunt insomnes, they that much fast, or want sleep, as melancholy or sick men commonly do, see visions, or such as are weak-sighted, very timorous by nature, mad, distracted, or earnestly seek. Sabini quod volunt somniant, as the saying is, they dream of that they desire. Like Sarmiento the Spaniard, who when he was sent to discover the straits of Magellan, and confine places, by the Prorex of Peru, standing on the top of a hill, Amaenissimam planitiem despicere sibi visus fuit, aedificia magnifica, quamplurimos Pagos, alias Turres, splendida Templa, and brave cities, built like ours in Europe, not, saith mine [2695]author, that there was any such thing, but that he was vanissimus et nimis credulus, and would fain have had it so. Or as [2696]Lod. Mercatus proves, by reason of inward vapours, and humours from blood, choler, &c. diversely mixed, they apprehend and see outwardly, as they suppose, divers images, which indeed are not. As they that drink wine think all runs round, when it is in their own brain; so is it with these men, the fault and cause is inward, as Galen affirms, [2697]mad men and such as are near death, quas extra se videre putant Imagines, intra oculos habent, 'tis in their brain, which seems to be before them; the brain as a concave glass reflects solid bodies. Senes etiam decrepiti cerebrum habent concavum et aridum, ut imaginentur se videre (saith [2698]Boissardus) quae non sunt, old men are too frequently mistaken and dote in like case: or as he that looketh through a piece of red glass, judgeth everything he sees to be red; corrupt vapours mounting from the body to the head, and distilling again from thence to the eyes, when they have mingled themselves with the watery crystal which receiveth the shadows of things to be seen, make all things appear of the same colour, which remains in the humour that overspreads our sight, as to melancholy men all is black, to phlegmatic all white, &c. Or else as before the organs corrupt by a corrupt phantasy, as Lemnius, lib. 1. cap. 16. well quotes, [2699]“cause a great agitation of spirits, and humours, which wander to and fro in all the creeks of the brain, and cause such apparitions before their eyes.” One thinks he reads something written in the moon, as Pythagoras is said to have done of old, another smells brimstone, hears Cerberus bark: Orestes now mad supposed he saw the furies tormenting him, and his mother still ready to run upon him,
[2700]O mater obsecro noli me persequi
His furiis, aspectu anguineis, horribilibus,
Ecce ecce me invadunt, in me jam ruunt;
[2701]Quiesce, quiesce miser in linteis tuis,
Non cernis etenim quae videre te putas.
So Pentheus (in Bacchis Euripidis) saw two suns, two Thebes, his brain alone was troubled. Sickness is an ordinary cause of such sights. Cardan, subtil. 8. Mens aegra laboribus et jejuniis fracta, facit eos videre, audire, &c. And, Osiander beheld strange visions, and Alexander ab Alexandro both, in their sickness, which he relates de rerum varietat. lib. 8. cap. 44. Albategnius that noble Arabian, on his death-bed, saw a ship ascending and descending, which Fracastorius records of his friend Baptista Tirrianus. Weak sight and a vain persuasion withal, may effect as much, and second causes concurring, as an oar in water makes a refraction, and seems bigger, bended double, &c. The thickness of the air may cause such effects, or any object not well-discerned in the dark, fear and phantasy will suspect to be a ghost, a devil, &c. [2702]Quod nimis miseri timent, hoc facile credunt, we are apt to believe, and mistake in such cases. Marcellus Donatus, lib. 2. cap. 1. brings in a story out of Aristotle, of one Antepharon which likely saw, wheresoever he was, his own image in the air, as in a glass. Vitellio, lib. 10. perspect. hath such another instance of a familiar acquaintance of his, that after the want of three or four nights sleep, as he was riding by a river side, saw another riding with him, and using all such gestures as he did, but when more light appeared, it vanished. Eremites and anchorites have frequently such absurd visions, revelations by reason of much fasting, and bad diet, many are deceived by legerdemain, as Scot hath well showed in his book of the discovery of witchcraft, and Cardan, subtil. 18. suffites, perfumes, suffumigations, mixed candles, perspective glasses, and such natural causes, make men look as if they were dead, or with horse-heads, bull's-horns, and such like brutish shapes, the room full of snakes, adders, dark, light, green, red, of all colours, as you may perceive in Baptista Porta, Alexis, Albertus, and others, glow-worms, fire-drakes, meteors, Ignis fatuus, which Plinius, lib. 2. cap. 37. calls Castor and Pollux, with many such that appear in moorish grounds, about churchyards, moist valleys, or where battles have been fought, the causes of which read in Goclenius, Velouris, Fickius, &c. such fears are often done, to frighten children with squibs, rotten wood, &c. to make folks look as if they were dead, [2703]solito majores, bigger, lesser, fairer, fouler, ut astantes sine capitibus videantur; aut toti igniti, aut forma daemonum, accipe pilos canis nigri, &c. saith Albertus; and so 'tis ordinary to see strange uncouth sights by catoptrics: who knows not that if in a dark room, the light be admitted at one only little hole, and a paper or glass put upon it, the sun shining, will represent on the opposite wall all such objects as are illuminated by his rays? with concave and cylinder glasses, we may reflect any shape of men, devils, antics, (as magicians most part do, to gull a silly spectator in a dark room), we will ourselves, and that hanging in the air, when 'tis nothing but such an horrible image as [2704]Agrippa demonstrates, placed in another room. Roger Bacon of old is said to have represented his own image walking in the air by this art, though no such thing appear in his perspectives. But most part it is in the brain that deceives them, although I may not deny, but that oftentimes the devil deludes them, takes his opportunity to suggest, and represent vain objects to melancholy men, and such as are ill affected. To these you may add the knavish impostures of jugglers, exorcists, mass-priests, and mountebanks, of whom Roger Bacon speaks, &c. de miraculis naturae et artis. cap. 1. [2705]they can counterfeit the voices of all birds and brute beasts almost, all tones and tunes of men, and speak within their throats, as if they spoke afar off, that they make their auditors believe they hear spirits, and are thence much astonished and affrighted with it. Besides, those artificial devices to overhear their confessions, like that whispering place of Gloucester [2706]with us, or like the duke's place at Mantua in Italy, where the sound is reverberated by a concave wall; a reason of which Blancanus in his Echometria gives, and mathematically demonstrates.
So that the hearing is as frequently deluded as the sight, from the same causes almost, as he that hears bells, will make them sound what he list. “As the fool thinketh, so the bell clinketh.” Theophilus in Galen thought he heard music, from vapours which made his ears sound, &c. Some are deceived by echoes, some by roaring of waters, or concaves and reverberation of air in the ground, hollow places and walls. [2707]At Cadurcum, in Aquitaine, words and sentences are repeated by a strange echo to the full, or whatsoever you shall play upon a musical instrument, more distinctly and louder, than they are spoken at first. Some echoes repeat a thing spoken seven times, as at Olympus, in Macedonia, as Pliny relates, lib. 36. cap. 15. Some twelve times, as at Charenton, a village near Paris, in France. At Delphos, in Greece, heretofore was a miraculous echo, and so in many other places. Cardan, subtil. l. 18, hath wonderful stories of such as have been deluded by these echoes. Blancanus the Jesuit, in his Echometria, hath variety of examples, and gives his reader full satisfaction of all such sounds by way of demonstration. [2708]At Barrey, an isle in the Severn mouth, they seem to hear a smith's forge; so at Lipari, and those sulphureous isles, and many such like, which Olaus speaks of in the continent of Scandia, and those northern countries. Cardan de rerum var. l. 15, c. 84, mentioneth a woman, that still supposed she heard the devil call her, and speaking to her, she was a painter's wife in Milan: and many such illusions and voices, which proceed most part from a corrupt imagination.
Whence it comes to pass, that they prophesy, speak several languages, talk of astronomy, and other unknown sciences to them (of which they have been ever ignorant): [2709]I have in brief touched, only this I will here add, that Arculanus, Bodin. lib. 3, cap. 6, daemon. and some others, [2710] hold as a manifest token that such persons are possessed with the devil; so doth [2711]Hercules de Saxonia, and Apponensis, and fit only to be cured by a priest. But [2712]Guianerius, [2713]Montaltus, Pomporiatius of Padua, and Lemnius lib. 2. cap. 2, refer it wholly to the ill-disposition of the [2714]humour, and that out of the authority of Aristotle prob. 30. 1, because such symptoms are cured by purging; and as by the striking of a flint fire is enforced, so by the vehement motion of spirits, they do elicere voces inauditas, compel strange speeches to be spoken: another argument he hath from Plato's reminiscentia, which all out as likely as that which [2715]Marsilius Ficinus speaks of his friend Pierleonus; by a divine kind of infusion he understood the secrets of nature, and tenets of Grecian and barbarian philosophers, before ever he heard of, saw, or read their works: but in this I should rather hold with Avicenna and his associates, that such symptoms proceed from evil spirits, which take all opportunities of humours decayed, or otherwise to pervert the soul of man: and besides, the humour itself is balneum diaboli, the devil's bath; and as Agrippa proves, doth entice him to seize upon them.