the devil to come to us, as [1667]Agrippa and Cardan avouch, and tyranniseth over our phantasy more than all other affections, especially in the dark.  We see this verified in most men, as [1668]Lavater saith, Quae metuunt, fingunt; what they fear they conceive, and feign unto themselves; they think they see goblins, hags, devils, and many times become melancholy thereby.  Cardan, subtil. lib. 18, hath an example of such an one, so caused to be melancholy (by sight of a bugbear) all his life after.  Augustus Caesar durst not sit in the dark, nisi aliquo assidente, saith [1669]Suetonius, Nunquam tenebris exigilavit.  And ’tis strange what women and children will conceive unto themselves, if they go over a churchyard in the night, lie, or be alone in a dark room, how they sweat and tremble on a sudden.  Many men are troubled with future events, foreknowledge of their fortunes, destinies, as Severus the Emperor, Adrian and Domitian, Quod sciret ultimum vitae diem, saith Suetonius, valde solicitus, much tortured in mind because he foreknew his end; with many such, of which I shall speak more opportunely in another place.[1670] Anxiety, mercy, pity, indignation, &c., and such fearful branches derived from these two stems of fear and sorrow, I voluntarily omit; read more of them in [1671]Carolus Pascalius, [1672]Dandinus, &c.

SUBSECT.  VI.—­Shame and Disgrace, Causes.

Shame and disgrace cause most violent passions and bitter pangs. Ob pudorem et dedecus publicum, ob errorum commissum saepe moventur generosi animi (Felix Plater, lib. 3. de alienat mentis.) Generous minds are often moved with shame, to despair for some public disgrace.  And he, saith Philo, lib. 2. de provid. dei, [1673]"that subjects himself to fear, grief, ambition, shame, is not happy, but altogether miserable, tortured with continual labour, care, and misery.”  It is as forcible a batterer as any of the rest:  [1674]"Many men neglect the tumults of the world, and care not for glory, and yet they are afraid of infamy, repulse, disgrace,” (Tul. offic. l. 1,) “they can severely contemn pleasure, bear grief indifferently, but they are quite [1675]battered and broken, with reproach and obloquy:”  (siquidem vita et fama pari passu ambulant) and are so dejected many times for some public injury, disgrace, as a box on the ear by their inferior, to be overcome of their adversary, foiled in the field, to be out in a speech, some foul fact committed or disclosed, &c. that they dare not come abroad all their lives after, but melancholise in corners, and keep in holes.  The most generous spirits are most subject to it; Spiritus altos frangit et generosos:  Hieronymus.  Aristotle, because he could not understand the motion of Euripus, for grief and shame drowned himself:  Caelius Rodigimus antiquar. lec. lib. 29. cap. 8. Homerus pudore consumptus, was swallowed up with this passion