Erōtomania or A treatise discoursing of the essence, causes, symptomes, prognosticks, and cure of love, or erotique melancholy. Written by Iames Ferrand Dr. of Physick — Traité de l'essence et guérison de l'amour. English

Erōtomania or A treatise discoursing of the essence, causes, symptomes, prognosticks, and cure of love, or erotique melancholy. Written by Iames Ferrand Dr. of Physick — Traité de l'essence et guérison de l'amour. English

Table of contents

Title page

The Author to the Reader.

To the Learned Authour on his Love-Melancholy.

To the Authour upon his Love-Melancholy.

To the Booke.

To the Authour, on his Love-Melancholy.

On the Authours Love-Melancholy.

On Love-Melancholy.

To the Author on his Love-Melancholy.

On this Learned Treatise Love-Melancholy.

A TABLE OF THE CHAPTERS.

Errata.

A TREATISE Discoursing of the Essence, Symptomes, Prognosticks, and cure of Love-Melancholy.

CHAP. I. That it is needfull to teach the Cure of Love.

CHAP. II. The Symptomes of Love Melancholy.

CHAP. III. Of the name of Lovo, and Love. Melancholy.

CAP. IV. Of Melancholy, and its severall kinds.

CAP. V. The Definition of Love Melancholy.

CAP. VI. The Externall Causes of Love-Melancholy.

CHAP. VII. The Internall causes of Love Melancholy.

CAP. VIII. Of the manner how Love is Generated.

CAP. IX. Whether in Love-Melancholy, the Heart, be the seat of the Disease, or the Braine.

CHAP. X. Whether Love-Melancholy be an Hereditary Disease, or no.

CAP. XI. The Different kindes of Love-Melancholy,

CAP. XII. Whether that Disease in Women, called by Physitians, Furor Vterinus, be a Species of Love-Melancholy, or no.

CAP. XIII. Whether or no a Physitian may by his Art finde out Love, without confession of the Patient.

CHAP. XIV. Signes Diagnosticke of Love. Melancholy.

CAP. XV. The Cause of Palenesse in Lovers.

CAP. XVI. What manner of eyes Melancholy Lovers have.

CAP. XVII. Whether Teares be Symptomes of Love, or no.

CHAP. XVIII. The causes of Waking, and Sighes in Lovers.

CAP. XIX. During what age men and women are subject to this disease of Love-Melancholy.

CHAP. XX. The Signes whereby we may knowe those that are inclined to Love-Melancholy.

CHAP. XXI. Whether or no, by Astrology, a Man may know such as are inclined to Love-Melancholy.

CHAP. XXII. Whether, or no, by Physiognomy, and Chiromanyc, a man may know one to be Jnclined to Love.

CAP. XXIII. Whether or no, by Magick a Man may know any one to be in Love.

CAP. XXIV. Whether or no by Oniromancy, or the Interpretation of Dreames, one may knowe those that are in Love.

CAP. XXV. Whether or no, Iealousy be a Diagnosticke signe of Love-Melancholy.

CAP. XXVI. The Prognosticks of Love, and Erotique Melancholy.

CAP. XXVII. Of the Incubi, and Succubi.

CHAP. XXVIII. Whether the Love of Women be stronger, and more dangerous then that of Men.

CAP. XXIX. Of the Prevention of Love, and Erotique Melancholy.

CAP. XXX. Order of Diet, for the prevention of Love-Melancholy.

CAP. XXXI. Chirurgicall Remedies for the Prevention of Love, and Erotique Melancholy.

CHAP. XXXII. Medicinall Remedies for the Prevention of Love, or Erotique Melancholy.

CAP. XXXIII. The cure of Erotique Melancholy, and Love. Madnesse.

CAP. XXXIV. Remedies for the Cure of Love-Melancholy in Married persons.

CHAP. XXXV. Of Philters, and Poëticall Cures of Love.

CAP. XXXVI. Empericall Remedies for the Cure of Love, and Erotique Melancholy.

CAP. XXXVII. Methodicall Remedies, for the cure of Love, and Erotique Melancholy. And first of Order of Diet.

CAP. XXXVIII. Chirurgicall Remedies for Love-Melancholy.

CHAP. XXXIX. Pharmaceuticall Remedies for the cure of Love, or Erotique Melancholy.

§

§

[Page] [Page] ΕΡΩΤΟΜΑΝΙΑ OR A TREATISE Discoursing of the Essence, Causes, Symptomes, Prognosticks, and Cure of LOVE, OR EROTIQVE MELANCHOLY.

Written by IAMES FERRAND Dr of Physick.

OXFORD. Printed by L. Lichfield and are to be sold by Edward Forrest. 1640.

[Page]

The Author to the Reader.

[Page]

IT is reported of the Philosopher Posidonius, that being once taken with a Disease so violent, as that the very Paine and Torture it put him to, made him ready to wring his Armes and crash his teeth together, for the very anguish of it: Notwithstanding he, thinking as it were to outbrave it with a proud Stoicall Patience, cries out, Nihil agis Dolor, &c. Doe thy worst, Paine; yet will I never confesse that thou art an Evill.

And doe wee not in like manner [Page] daily see, many brave spirited Gallants, so besotted with some, perhaps but Imaginary beauty, and so tormented with this folly of Love, as that both their Imagination is depraved, and their Iudgement also utterly corrupted; who, with this stupid Philosopher, are so farre from seeking a cure for this their Malady, as that they will not be perswaded, that it is one: and therefore employ their whole study & care, in chanting forth Loves Encomiums, and the praises of their Mistresses, the sole cause of their Distemper.

That therefore I might let these men see the grossenesse of their Errour, & withall discover the vainenesse of this Stoicall Opinion of theirs: (Although I professe my selfe to be rather Philologus then Logophilus; and account him eloquent enough, that can but cloath his own [Page] conceptions with a bare naturall expression:) I have adventured to present you with this litle Treatise, which is devoid of all Elegancy or Queintnesse of expression, as being composed by one that is a Professor of that Faculty, that the Prince of Latine Poets called a Mute one. Wherein you shall finde variety of Remedies of all sorts, for the cure of this the most frequent, and most dangerous Disease that both sexes are subject to; collected out of all kinds of Authors, both Physitians, Poëts, and Philosophers: that so you might have variety to delight you.

Omne tulit punctum, qui miscuit utile dulci.

The Reasons that moved me to write of this subject, after so many, [Page] and so learned Physitians that have done so before me, are chiefly Two. The first is, that being my selfe a Practitioner in Physicke, I found that most of them handled this disease of Love-Melancholy, indifferently, as the other kindes of Melancholies and Madnesses; never shewing precisely the cause and seat of this Malady: and that, both to the great prejudice of the Parties affected, and also their own no small amazement and confusion, not finding those effects, that they promise themselves, of their Physicall Prescriptions.

The second reason that moved me to attempt this discourse, was, to confute the erroneous and impious opinion of some Physitians, hereafter mentioned, who although they are Christians, the most of them, doe notwithstanding prescribe [Page] for the cure of this disease, Lust, and Fornication. But I doubt not, I shall sufficiently refute these men, in this ensuing discourse; and that by strong and evident reasons, both Naturall and Morall: and the rest I shall leave to Divines.

[Page]

To the Learned Authour on his Love-Melancholy.

[Page]

THou, that from this Gay Title, look'st no high'r

Then some Don Errant, or his fullsome Squire:

Who count'st the price a Damage, if thou meet

No litle Cupid wrapt in every sheet:

Sufely abhorre the bargaine of his Lure;

Least vnawares, perhaps, thou buy a Cure.

'Las, miserable Lover! What sad plight

Would vexe thy soule, should'st thou be well ere night!

Shouldst thou forget thy Postures! shouldst thou weare

Armes of thy owne; not folded to Despaire!

An high, erected Forehead! thy discourse

Flow on securely; with no sigh made hoarse!

What if these Ills befall thee, that from hence

Thou shouldst, perhaps, recover Braine, and Sence?

How couldst thou beare the stroake, if from this Pen

Thou didst grow sound, and rise up man agen?

These are our Authours vices; to apply

[Page] A Cordiall, where the Patient faine would dy.

Count not th' Erratas then: since if it be

Solid, and firme; there all the mistakes ly.

Poore, humble spirit! Fondly to behold

The painted Drosse, yet startle at the Gold.

Mai'st thou henceforth thy pension bestow,

Instead of Bookes, only to graspe a show.

Thy Pageant-study be adorn'd, and hung

With Leaves, not so well writ, as fairely strung.

Good lucke to thy Gilt-Leather. Such as, no doubt,

Is a good worke, till th' Ribband's all worne out.

Yet, if thou canst not forme thy wanton Eye

To read a page more serious then thee.

Jf thy sad Pill must be disguis'd, and woo

Thy Palat with a Candid hoary dew.

Expect no Tearmes, or Notions here: the stile

Is not prescribed; tasts lesse o'th' shop, then File.

Few Drammes, or Scruples grate thy tender Eare:

No Opiats, or Gargarismes here.

Nothing to sowre thy lookes: no Austere phrase,

Which might perplexe thee, worse then thy disease.

A straine, harsh as th' Ingredients; such, as wee

Shall need no other Drugs to vomit by.

Here, all, like thy owne Mistresse, smooth appeares.

Stories, like those she tells thee, apt, and cleare.

Such Elegancies interweav'd, you might

Doubt, if he was Physitian, did write.

[Page]

If you would know how far Love reignes, here One

Rages, inamour'd of a cold, pale stone.

He sues t' his Patient Idoll, as the Clay

Might be a Bride, ere Pyrrha threw't away.

One courts his owne faire Picture, as if he

Might, to himselfe, both Nymph, and Husband be.

Like those Androgynes, which here you find,

In the same Body t' involve either kind.

Here one courts life: yet so, she cannot spit,

But the Officious Sr, will gather it.

Another doth on wrinkles doat as fast;

And th' Chin, that drops it selfe downe to the Wast.

Her hollow cheeke love's Temple, doth appeare.

Her Eye! That kills not with a Beame too cleare:

And, sure, th' Experienc'd Maid will passe on, free

From that young sinne, the sale of chastity,

A Dame, so modest, no Bribe can intice:

So coy, that ev'n to her owne bed shee's Ice.

Her Nose can't be so vast, but he will raise

A Trumpet thence, to Eccho forth her praise.

And though, all ore, It sure a Monster be,

Yet, whilst his fit lasts, 'tis a Deity.

But whilst I thus bragge colour, J prophane

The Nerves and Marrow of thy Weighty Veine:

Who sound'st the depth of Authors, and canst tell

Where Galen, and Hippocrates doe well:

Yet where they erre too, 'Tis not all thy skill,

[Page] Aw'd at some mighty Name, there to stand still.

As if, in your profession, 'twere a sinne

To out-goe Galens sober Discipline.

Thou dost not bind thy liberall Art to come

Within the compasse of One Axiome:

Nor yet of One tongue: Who art Criticke growne

As well in Language as in Potion.

Greek, Latine, French, Italian, all, so much

Thy owne, we doubt, whether thy Nurse were such.

And yet, through all this danger of thy skill,

Thou dost retaine God, and Religion still.

Hence, then, with those rash clamours, which apply

A prophane stampe to that blest Faculty.

Amongst whom Charity is slander, Sure

This is no piece of Atheisme to Cure.

Health is the gift of Heaven. Nor dare I

Thinke't may be stollen thence, through Blasphemy.

May such Defamers, then, converted be

By a Reforming Gout, or their owne Fee.

May they be rack'd, and tortur'd, till they doe

Send for Physitian, and adore him too.

Till they, to him, pay their Devotion;

And, almost, are, themselves the Atheists growne.

Let them be Wild, and Melancholy looke,

Nor find one Remedy through all this Booke.

W. TOWERS. Chr. Ch.

To the Authour upon his Love-Melancholy.

[Page]

CƲpid, th' art idle: lend another dart;

'Tis poore, to triumph ore a single Heart.

Ben't partiall, strike 'em both; that we may find,

Th' art truly Iustice, not in an Embleme, blind.

Let all thy shafts be golden ones, be't prophane,

T'approach thy Altars, with a Vestall flame.

What a hard case 'tis, to see thy Votaries,

With their neglected Hats, pull'd downe their eyes,

Looke like so many Cupids? but that they

Can't make their Ladies squeake, as Cupid may.

Pray y' pitty him, Lady! How you make him looke!

His cloathes he weares, as if he had mistooke

One peice for t'other; and you may safely sweare,

Though he seeme drest, yet they still scatter'd are.

His buttons, (like Tarquins Poppy heads) fall down,

Some halfe a dozen at a sigh; and's Crowne

Is grown bald with scratching Tunes out: such stuffe,

As I conceive the Spaniard in the ruffe,

Woes his sword with. Another dolefull Wight.

[Page] Strucke into a deepe Melancholy plight,

Because (forsooth) his Mistris does but frowne;

Thinking to shew a worse face then her owne,

For a foyle (poore Vnthrift!) straight runs out

Of all the wit he has; and layes about,

(As he were wood) to make some Anagram;

(Hoping shee'le prove as fruitfull as her Name)

Or some pure Dialogue; which He, alone,

Repeates to her; all in one, constant Tone,

Like th' fellow that tell's billets out, or rather

Like him, that playes (without a pipe) o' th' Tabor.

This is your doing, Cupid; 'tis a plaine Case,

'Tis you, that tye their Garters i' th' wrong place.

Come, button up your doublets, Gentlemen;

And learne to speake your Mother-tongue agen;

(For, this you ne're were borne to) talke in Prose,

Like sager Common-wealths-men in Trunke-Hose.

Had the blind God more fiercely wounded thee,

Then the twelve signes doe the Anatomy;

Did'st never woe her, but in the dismall Tone

Of King Darius: and did'st then put on

A Face suitable, that one might doubt, whether

Thou wer't not some clown, praying for faire weather;

Were thy story of as much direfull woe,

As that, of Iuliet and Hieronymo:

Here's that would cure you: better farre, then e're

Or Cupid can, or else his Messenger.

[Page]

Apollo, once againe is Mortall; He,

Blind God, no more now dreads thy Injury.

And, 'cause thou mad'st him doate upon the Coy

Daphne, he now ha's wounded thee, proude boy.

RICH. GOODRIDGE. Chr. Ch.

To the Booke.

MEthinkes a spruce Sr Amorous I spy,

In quest of his adored Mistresse Eye.

His Lookes, his Gesture, Garments, Haire, and all,

Compos'd exactly Geometricall.

As if that he assured were to prove,

At first assault, a Conquerour in Love.

Each glaunce of's Eye, each step he takes, declare

What the most hidden thoughts of his Heart are.

Nay, by that very Nod, I plainly see

What his saluting Complement will be.

Yet, thinkes he, he is in a closer shrowd,

Then was Aeneas in his Mother's Clowd.

Dreames, the most piercing Lvnceus can't detect,

What the Marke is, at which he does direct

[Page]

[...]

[Page]

[...]

[Page] All this his service. Nay, he's confident,

His Sylvia nere shall spy out his intent:

But yield her Fort, ere the first Onset's made;

That he may boast, with what no paines he had

Obtain'd his wisht-for Conquest. Heightned thus,

With more then promise of a prosperous

Successe, away he marches: whilst his Feet,

And nimble Pulse, in the same measure meet.

Both keepe a Triple-time: untill by chance,

On the next stall casting a carelesse glaunce,

He spies Thee, (litle Booke:) surprized much

With thy bare Title-page alone, (for such

A Sympathy betwixt his thoughts there is,

And all discourse of Love,) he stops: will misse

His present Visit, hoping here to find

Somewhat, may better his Enamour'd mind,

In Courtship of his Saint. But, reading ore

Each part, he sees, (what did lye hid before,)

His owne Disease: and, by Love-Melancholy,

Can eas'ly censure his owne serious Folly.

And now, unto his owne Discovery

As open lyes, as he did erst to me.

Into a sudden Cure thus cheated, he,

Leaving his Sylvia, falls in Love with thee.

BEN. MASTER. Chr. Ch.

To the Authour, on his Love-Melancholy.

[Page]

LOve, who, till now, was loosenes and hot Flame,

Js here made warmth; & joyes he is grown Tame.

The Wanton's sober, here: this Artist brings

The Boy, as comely still yet clip's his wings.

Looke on his Blushes, his Cheekes modest fires.

There's the same Rose, only 't hath lost the Briers.

He, still his Jvory Bow, still keepes his Dart:

Shootes here too, but with Judgement, and more Art.

He is not not now call'd Lust, or Amorous staines:

(As if the God i'th' shrine, were Sinne i'th' Veines.)

Nor yet a perfect Birth: he must not shine,

Blind, in his Mothers armes, yet see in Thine.

Thus, th' Authour Iudge 'twixt us and Cupid, hee

Nor takes from man, nor slatters Deitie.

But, like an equall Flame, doth light impart,

To shew the Beauty, yet not hide the Wart.

For, had he made Love, Good, and our Desire,

Without our reason, or wills awe, Entire:

Then Ʋertue had been Nature; and We, been

[Page] Good without praise; 'cause without pow'r to sin.

Lucrece had lost the merit of her Care,

Were she as eas'ly Chast, as she was Faire.

Ice, had been rank'd with Ʋertue: we should know

Chast Ʋirgins, Chronicled with coldest snow.

Romans, that story Beauties free from sin,

Had search'd their Gardens, and put Lillies in.

Roses had then heard, modest: and one line

Made Vesta's Blushes, and her Rubies joyne.

And the dejected Goddesse weep, to see

Her Christalls, Pure, and Ʋertuous, as she.

No such Position then. For here our Love

May be, or that o'th' sparrow, or Chast Dove.

The Flames here drawne, nor Good, nor Bad: but are

Apt, or to shine a Comet, or a starre.

They are themselves, Indifferent: and may

Rise to a raging Blaze, or temp'rate Ray.

The Picture, doubtfull like the Face, may prove

In thy breast, either Divell, or God of Love.

No Galen here, that may confine the soule

To th' Temper; and call't Vice, when the Bodies foule

Potions might so make honest men; and awe

Our Crimes, like scarres; and plaisters stand for law

Fevers, and lust, were One, and both would heale

By Iuleps; and men take Pills, not to steale.

The Iudgement's subt'ler, here; and hath allow'd

Some parch'd Moores, chast: light, wrap'd in that black clowd.

[Page] Here Scythians breasts of hot desire have sense:

Nor, with their Furres, still put on Innocence.

Yet, he still grants, these Flames may sooner grow,

Jn Easterne sulphur, then in Northerne snow:

And, that chast thoughts in Italy are rare:

And, that each Turtle, proves a Phoenix there.

He envies no Climes Vertue, as none's sin:

Yet knowes, that some an easier Conquest win.

All may be chast, for him: yet, 'tis well knowne,

This Iewell is some Climats common stone.

Thus the wise Authour makes his Iustice sure:

Allowes all Rich, but those that will be Poore.

MARTIN LLUELLIN. Chr. Ch.

On the Authours Love-Melancholy.

COme hither, fond Idolater, and see

The confutation of that Deity,

Thy Dotage has created. Heretofore,

Mens ready superstition did adore

[Page] Palenesse, and Fevers: things, to which they cou'd

Say, hurt us not; could not say, doe us good.

Gods, only to beware of; such, as they

Worship't Aloofe, begging 'hem keepe away,

And blesse them with their absence. Temples, were

But glorious prisons, to detaine 'hem there.

Iust such a one is thine. If you but please

Read here, thou'lt find, thy Idol's thy disease:

Thou fall'st downe to thy Rheume. Ile not stick

To say, the Lover is of's God fall'n sick

View then this Mirrour, (hereby thou maist know

'Tis true, ev'n 'cause 't does thee not single show:)

Looke on thy Metamorphosis; behold,

Thou, that wast one, art now grown Manifold:

Increas'd, 'cause thou wouldst multiply: new made

Each silent minute; whilst this shewes thee sad,

In a dull sleepy posture, one might say,

Thou 'rt statue; did not sighs some life betray.

I th' next, thou start'st; art sometimes pale; and then

A tell tale Blush colours thy cheeke agen.

Now, a forc't smile; anon, a willing teare

Breakes forth: thy Doubtfull looks, all seasons weare

And all tis, to deserve the love of your

(By you stil'd Lady) Splay-footed Fourescore:

Or perhaps Older. One, more fit to be

Bedfellow with an Incubus, then thee.

Such women have been lov'd, and sworne to be

[Page] Goddesses. (Sure for their Antiquity)

But, what's all this? Yet, thou dost only find,

Thou 'rt sicke: read on; a Remed's behind.

But is there any Cure? the most conceive

Love, no disease: and they, that doe believe

Tis one, esteem't Incurable. But O,

Art's much improv'd: and that made easy now,

Was once impossible. Physitians can

Heale, not the body only, but the Man:

See his soule right againe. Hee'l now no more

Pule, 'cause a woman's wayward, as before.

Dart all your Beames (faire Ladies:) for, be sure,

The threatned wounds, I can prevent, and Cure.

This Booke's both Charme, and Medicine. I can beare

My Antidote about me every where.

Knowing it's Vertue, 't may be my desire,

Sometimes to feele, that I may quench the fire.

For, though J burne a while, I can the same

Rise (Phoenix like) unhurt, from mine owne flame.

W. HOLWAY. Chr. Ch.

On Love-Melancholy.

[Page]

COme, reade & learn to languish; teach thy Care

This Fortitude in Love, to love it's Feares.

Confesse a ling' ring griefe, which owes its birth

To Celia's coy delayes, and flattering mirth;

Who makes thee kisse oth' cheek, her mouth being fr [...]

To flout fond lovers present Donary;

To breath into thine eare a doubtfull tone,

Thou know'st not, wer't Adieu, or, lye alone

Ten Winters out: who, when thou 'point'st a Grove,

Not where t' allay i' th' shade, but rescue Love

From whisperings of a rivall Eare; this Dame

Eats paltry cooling hearbs, to quench the Flame.

But nourish still these fopperies of youth,

(Jf folly we may call, what's naturall truth;

Whose cause is Fate; not wanton Eyes; that can

Bid Matrimoniall Banes 'twixt wife and man.)

And like to Celia's sauce, orewhelme thy lamps

In Humorous Clouds, and Melancholick Damps.

But such as cherish flames: we often try

The Sunne's not set, when bid ith' misty sky.

[Page] Droope downe thine Eyes, be wan and pale ith' looke;

Thou gain'st thy Groanes, and act'st part of this Book.

You lost your feaver then, when to revive

You still defer'd, till this Preservative.

What though thou should'st most part oth' Book be faint,

And in the last page make thy testament?

This last page can recover; make that rest,

Which thou bequeath'st to Heaven, the bodies guest,

And give a man to th' world; we cannot tell

Indeed, which were the greater miracle,

The Cure, or first Production; only see,

How Art surpasses Natures husbandry.

Come, read and learne thy health; this book's no lesse,

Then knowing Galen, or Hippocrates;

Who boast halfe-names i'th' Margent, and there lye

Not to instruct, but yeild the victory;

T' applaude the Authours skill, and this Redresse

Of Physick Errours in our English presse.

Thus much ith' Change is gained; here behold,

For Catalogues of Griefes, as manifold

As Grammar Dialect, and such as prove

The sole Disease; the Cure of scorned love.

Cease then t' adore thy Celia's fading Looke,

And only fall in Love and Court this Booke.

SAM. EVERARD. Chr. Ch.

To the Author on his Love-Melancholy.

[Page]

F [...]e l'me halfe Atheist now: sure vertues are,

Only well temperd bodies kept with care.

For when I see this Passions seat i'th' heart:

And a receipt against all Cupids art:

Lov's arrowes so to th' publike view displaid

That wee can see which burnes, which dulls a Maid;

And how: what is the Poison he does give,

And then againe what's the restorative.

Sure wee must hither come our armes t' unfold,

To look upright, and like our Sexe bold.

Sweet Mistresse pray put on. I am resolv'd

To laugh, being safe amongst these leaves involv'd.

Whilst J doe read and Meditate this book,

I dare the utmost Charmes of any Look.

Nay I could gaze eu'n on Castara's face

And nere be blind nay Kisse her if she was

Here, yet nere perish for't, still be a man,

Not scorcht to ashes drier then her fanne.

With a too neer approach forsooth her beams

[Page] That gilds as shee walks by the glittering streams.

If she would part, Farewell: when she is gone

Methinks I now should live, nere turn'd to stone.

If she should surfet on a Tart orort so,

And overcharg'd to bed at Midday goe;

J should nere light a candle, as if twere night

Pray her to rise that we might see the light.

When we were in the darke, Jde hardly say,

After my shinnes were broke it was noon day.

Nor when some spittle hung upon her lip.

Should J avouch 'twas Nectar, and then sip.

Now I have read this book, methinks one might

Enjoy the spring both in the smell, and sight,

Though she were ith' Exchange a buying knots,

Or with her Taylor there contriving plots

For a new Gowne, and had no time to dresse

The Meadows with her looks, and so farre blesse

The Country, as be present for to deck

The ground with lilies dropping from her neck.

I'de not mistake her cheeks for Gardens, sweare

There were no Roses in the world, but there.

If I now fluent were as th' Innes of Court,

My. Musc should here run out to make her sport.

Nor would I write o'th' thorn that knew the charm

A Beauty has, when't did her foot no harme.

For Venus coud not scape a wound, yet this

A Brighter Venus see how whole she is.

[Page] None now shall travaile up into the skies

For a huge Metaphor for her dazling eyes.

Gallants shall thinke that there's a Sun ith sky,

As well as that in their bright Ladies eye.

Nor shall they henceforth whine in Rime, because

His Mistresse spoke doubtfully ith' last clause.

Study your glasse you wantons, till you be

Shrunke to as perfect shadows as you see.

Pray' doe more scarlet on your Cheeks consume,

Then Iudges weare; so that we may presume

Your faces at the drapers cost you more

Then your large wardrops, throngd with fruitful store.

The next time you come forth, perhaps I'le say

Tis a good picture, or well plasterd Clay.

[...]'me now as much' gainst courting faces, as

Those that raile at it five houres by the glasse.

This work shall our affections so refine,

That we shall here in vertue, like Gods, shine,

Stews hence forth shall be sanctuaries, and

All the Balconies honest in the Strand.

Templars shall goe to plaies, and never see

Whores besides those that are i'th Comoedy.

The cost they should bestow in buying gownes,

Fans, Knots, and Gloves, shall hence forth purchase Townes.

Honest recreations now shall Heirs please,

Be Drunke, see Plaies, and Game at Ordnaries.

The Poxe' meng these shall be a Scandall now,

[Page] As much as that they deem to hold the plough.

They shall contented be to ride ith' street,

Without a bed fellow ith' Coach to greet.

If I cou'd venter Bookers haplesse fate,

And durst but Prophesy after his rate,

Amongst the dearths I woud produce the feare

I have, e're long Women will cease to beare.

The World will all turne Stoicks, when they find

This Physick here: think only with the mind

T'engender, alwaies judging th' issue foule,

Which did not owe its birth to th' purer soule.

Then we must feare the Worlds supply: be faine

T'entreat Deucalion to throw stones againe.

The Country Gentlemen will quite lay by

Their English Plutarchs, to read here, and cry

Wou'd their names perish't had, so they had took

This Authors Counsell, living by his book:

And turning from their Wives, shall e' en give ore

The Husbands office, and beget no more.

Nay Tribute then in Children will be told,

A Progeny shall be our tax, not Gold.

Shortly to Church to see a wedding goe,

Shall to the People prove a Lord-Majors show.

Men, as in Plagues, from Marriage will be bent.

And every day will seem to be in Lent.

There will no Matches be, but in Last Acts:

When that the Poets strength of wine contracts.

[Page] The Priest will loose his fees, and lacke; for all

He getts will be at some mans funerall;

That woud because he had read this book, ee'n dye

With too immoderate, and strict Chastity.

Women will burne: wish ev'ry cart goes by

That they were in't for some Adultery.

Yet none shall quench their flames, unlesse they will,

Like Phaedra, or be satisfi'd, or kill.

Or like Pasiphaë, run to a Bull entreat

That for their Husband, that shoud be their meat.

Perhaps some Brutish Plowman, that can't spell:

That thinks men conjured Divells out of hell

With Medicinall Figures, and will not believe,

May out of Ignorance make his wife Conceive.

But then th' ofspring shall no more prove him Man

Then his dull speeches, or his Proverbs can.

Since by this Act wee'l only judge he knows,

As much as Oxen doe, how a plough goes.

Sure J have humane Nature quite forsooke:

Nothing can take me now, except this book.

There does the Physicke faile, and all the Art

Can but enflame, no whit aswage this dart.

This Passion's only shifted: still't remaines

In us a Conquerour, but with lesse staines.

The Objects only chang'd, from well carv'd stone,

A Face, to Arts and contemplation.

Iust like Physitians that an ague turne

[Page] Into a feaver, yet still the Man does burne:

Still freezes too by fits still hee's not well,

His bodies only cheated with their spell.

But they a disease turne to a disease,

Here though't be passion still, the Ill does cease.

F. PALMER of Chr. Ch.

On this Learned Treatise Love-Melancholy.

SInce every Idle Pamphlet that is writ

With a sick Iudgement, and a shallow Wit,

Is Vsher'd with as many slender feet

As ever squir'd a Countesse in the Street.

As 'twere the only office of a Friend

To Rhyme, and 'gainst his Conscience to commend;

And sweare like Poets of the Post, This Play

Exceeds all Iohnsons Works; shewing that they

The Authors seconds are, and dar'd to write

As rashly as young Duellists doe fight.

[Page]

What Blood of Verse should here be spent! To D [...]

Sick of a Poem now, were Piety.

Tis for Healths sake we Martyrdome endure;

Playes are the Sores of Love, this Book the Cure.

Poetique Heate, like Bonfires, should proclaime

Our Ioy, and blaze, 'cause we escape a Flame.

Lust is Pandora's Boxe; where it doth dwell.

The Soule's a Divell, and the Body Hell.

But these Blest Lines, like Charmes from Heaven sent

Doe make Plagues Health, and Satan Innocent.

Hence should we then keep a new Holy-day;

And, 'stead of Ʋersifying, Fast, and Pray.

If those were Heroes thought that kil'd one Beast;

The Author of this Booke's a God at least.

You that still sigh, not breath; and fondly dote

On every Black-bagge, and new Petticoate.

Playing your sad and Melancholy tricks,

Like devout Iesuits 'fore a Crucifixe.

Being All things, but your selfe; Now that, then thi [...]

Acting'ore Ovids Metamorphosis.

Who, although Woman's from, and for Man made,

Her Creature art, more plyant then her shade.

Observing all hir Wincks as seriously

As the Obedient Ape his Masters eye.

Begging Advowsons of hir Haire; or that

That, which now tyes hir Shooe, may grace thy Hat [...]

Reare up thy Head, which, like the Monsters, hun [...]

[Page] Downe at thy Brest; unty those Armes, that strung

Thee like a Booke; Bid Farewell now to Teares,

Palenes, & Hollow eyes; to Groves, Dreames, Feares,

And Ʋerses, which as lamentably run

As the last Fountaine that thou sat'st upon.

Thou shall not still live an Hyperbole,

Nor vainly Jdoll thy Idolatry.

Leaveing thy lowder Blasphemy, you'le see

There's no such Divell, as thy Deitie.

Thy Soule's come Home againe; Thy Cheeks fresh Rose

May now be smelt, by a cleane Ʋpright Nose.

Those Flouds, & Ebbs of Thoughts, which rag'd by fits,

Are now as hushd, as when the Halcyon sits.

This Book will dresse thee too; wee shall not say,

Thou look'st like one going to Bed all day.

Nor shall the French disease (strange Heraldry!)

Blaze, as an embleme of Gentility.

You need not now seeke sadder Remedies,

From a quick poyson, or a Precipice.

There needs no Falling Out, like those that cry,

Discords in Soules too make up Harmony.

Love, as 'tis borne, is Heal'd too by a Looke:

Read but this plainer Print, you're sav'd by th' Book.

Cupid is now turn'd Man; and is all eyes;

Tis only hard to Love, and not be Wise.

Js Love a subtle Labyrinth? Here you

Have every Line a sure directing clue.

[Page] Though Woemens Beauty Tanns the soule within,

As the Sunns brighter Rayes doe black the skin.

Wearing this maske, you may securely see

A flaming eye, and yet not scorched be.

Passions, like Adams Beasts, shall fly in feare,

And Reason turne, when Nakednesse is neare.

The tempting Brests, now bare without offence,

Raise Meditations, not Concupiscence.

They humble, not inflame; when they appeare,

Well thinke of nothing but our nursing there.

All motion's zeale, Rapture and Extasy;

And every kisse, and act of Charity.

Our Bedds are Altars now, where refind Hearts

Mixe as the only common, naked Parts.

We love a Mistresse as a Friend, and greet

Strangers as Chast as when our own lipps meet.

No talke of Hornes i'th Citty: The Court Page

Shall not againe take nightly Pilgrimage.

Nor will a tender Lucrece feare a Rape;

To meet in private now, will be to scape.

This Treatise makes all Honest; we shall have

No Infants find their Mothers wombe their Grave

Thus Health alone is not recoverd; we

Owe to this Booke, Vertue, and Piety.

Sicknesse doth often make us good; but then

When we are well we fall to vice agen.

But these Divine Ingredients worke so sure,

[Page] That they, like Grace, Preserve, as well as Cure.

Wee may as soone recall the Dead from Dust,

And catch past Houres, as a relapse of Lust.

Is there a new Disease? and does no man

Know what to call't? 'Tis the Physitian.

J meane those Empericks, who out of shame

Conceale it, or, 'cause 'tis an easy Name.

Aegyptians like th' have Hearbs their Gods; they read

(If it be English'd) Galen, as their Creed.

And Cure, (as Trees embrace by sympathy;)

By chance not Art, they cannot tell you why.

But least this precious Antidote should erre,

A Synod of Physitians here Conferre.

So many drammes of Reason make this Bill,

That it doth surer save, then Poysons kill.

And least severer Druggs should fright, (as some

Will refuse Health, unlesse it neatly come.)

Poetry candies the Philosophy,

Like Galen mixt with Sydnies Arcadye.

Which (like two Starres conjoyn'd) are so well laid,

That it will please Stoicke, and Chambermaid.

This, (Doctor) doe I consecrate to Thee;

'Tis though in broken mony, a kind Fee.

But hearke; some cry, the Stationer's mistooke,

And plac'd within the Cover of this Booke.

[Page] Critique; I hope these Pills may worke with Thee;

Then this wast paper may be Courtesy.

My Suburbe-Wit will doe no wrong; the Sun,

When 'tis eclips'd, is then most look'd upon.

Faire Buildings have rude Antiques, and the Poore,

Where a full Table's kept, lye at the Doore.

RICHARD WEST of Christ Church.

A TABLE OF THE CHAPTERS.

[Page]

CHap. 1. That it is needfull to teach the Cure of Love.

Chap. 2. The Symptomes of Love Melancholy.

Chap. 3. Of the name of Love, and Love-Melancholy.

Chap. 4. Of Melancholy, and its severall kinds.

Chap. 5. The Definition of Love-Melancholy.

[Page]Chap. 6. The Externall causes of Love-Melancholy.

Chap. 7. The Internall causes of Love-Melancholy.

Chap. 8. Of the Manner how Love is generated.

Chap. 9. Whether in Love-Melancholy the Heart be the seat of the Disease, or the Braine.

Chap. 10. Whether Love-Melancholy be an Hereditary disease, or no.

Chap. 11. The different kinds of Love-Melancholy.

Chap. 12. Whether that disease in Women, called by Physitians, Furor Vterinus, be a species of Love-Melancholy, or no.

Chap. 13. Whether or no, a Physitian may by his Art finde out Love, without confession of the Patient.

Chap. 14. Signes Diagnosticke of Love-Melancholy.

Chap. 15. The cause of Palenesse in Lovers.

Chap. 16. What manner of eyes Melancholy [Page] Lovers have.

Chap 17. Whether Teares be a Symptome of Love, or no.

Chap. 18. The causes of Waking, & Sighes in Lovers.

Chap. 19. During what Age, Men and Women are subject to this disease of Love-Melancholy.

Chap. 20. The signes by which we may know those that are inclined to Love-Melancholy.

Chap. 21. Whether or no by Astrology a Man may know such as are inclined to Love-Melancholy.

Chap. 22. Whether or no, by Physiognomy and Chiromancy a man may know one to be inclined to Love.

Chap. 23. Whether or no, by Magicke a man may know any one to be in Love.

Chap. 24. Whether or no by Oniromancy, or the Interpretation of Dreames, one may know those that are in Love.

Chap. 25. Whether or no, Iealousy be a Diagnostick signe of Love-Melancholy.

Chap. 26. The Prognosticks of Love, and [Page] Erotique Melancholy.

Chap. 27. Of the Incubi, and Succubi.

Chap. 28. Whether the Love of Women be stronger, and more dangerous then that of Men.

Chap. 29. Of the Prevention of Love, and Erotique Melancholy.

Chap. 30. Order of Diet, for the Prevention of Love-Melancholy.

Chap. 31. Chirurgicall Remedies, for the Prevention of Love, and Erotique Melancholy.

Chap. 32. Medicinall Remedies for the Prevention of Love, or Erotique Melancholy.

Chap. 33. The Cure of Erotique Melancholy, or Love Madnesse.

Chap. 34. Remedies for the cure of Love-Melancholy in married Persons.

Chap. 35. Of Philters, & Poeticall Cures of Love.

Chap. 36. Empiricall Remedies, for the cure of Love, and Erotique Melancholy.

Chap. 37. Methodicall remedies for the [Page] cure of Love, and Erotique Melancholy. And first of Order of Diet.

Chap. 38. Chirurgicall remedies, for the cure of Love-Melanoholy.

Chap. 39 Pharmaceuticall Remedies, for the cure of Love, or Erotique Melancholy.

Errata.

PAg. 5. l. 4. flultitia (que). p. 78. l. 3. caused. p. 89. l. 17. sometimes. p. 122. l. 14. transposing. p. 161. l. 11. the Cathol. p. 169. l. 8. at all. p. 190. l. 1. he would be free. p. 239. l. 1. the twelve p. 242. l. 23. [...]. p. 3 21. l. 10. by reason of some p. 338. l. 3. I would come. [...]. 11 [...] p. 348. l. 16. Rulandus, Quer. p. 349. l. 9. [...]. p. 352. l. 27. Alkermes.

[Page]

A TREATISE Discoursing of the Essence, Symptomes, Prognosticks, and cure of Love-Melancholy.

[Page]

CHAP. I. That it is needfull to teach the Cure of Love.

IT may seem at the first view a vaine and idle enterprise to goe about to prescribe remedies for the cure of Love: Which all, both Poets, Philosophers, and ancient Divines, [Page] have ever acknowledged to be the originall and cause of all good: ( [...], Arist. Met. 1. c. 4. saies the Philosopher: Love is the cause of all good: as contrarywise hatred, of all evill. It is the Modell of Iustice, Temperance, Plat. conv. Fortitude, and Prudence: the first inventor of Physick, Poetry, Musick, and all Plutar. Symp. Liberall Arts; the most noble, most powerfull, & most Ancient of all those Gods, the superstitious Heathen framed to themselves out of their own braine. Should I indeed speake any thing against this Love; I might justly be thought worthy the same punishment the Poet Stefichorus suffered, for speaking ill of the beauteous Helen: who was therefore punished with blindnesse, till he had recanted his error. Besides, that in writing against this love, I should doe injury to the Art of Physick, which I professe: seeing that Plato, under the person of Eryximachus Plat. conv. the Physitian, saies, that Physick is nothing else, but [...]. The knowledge of those things, that respect the desires and affections of the Body, as concerning [Page] Evacuation and Repletion. So that he that in this case can distinguish betwixt honest and dishonest love, is to be [...]ccounted the skilfullest Physitian.

But we are to observe with Pausani [...]s, Plotin. de Amo. that as there are two Veneres: the one Heavenly, called Ʋrania, the daughter of Coelum, brought forth without a Mother: the other the daughter of Iupiter and Di [...]ne, Cic. l. 3. de nat. deor. Fulgent. mythol. commonly called Pandemia, or Vulgar: so likewise are there two Amores, Sonnes of these two Godesses; the one Divine, and the other common and vulgar. Of these two kindes of Love, the Supernaturalists and Divines discourse of the essence and properties of the former: and the Physitian of the later. Which againe is either honest or dishonest: they teach the means of preserving the former, during the tearme of Marriage; and prescribe remedies for the cure, and prevention of the Later; with the fury whereof Ignoble and degenerate spirits are for the most part violently carried away.

The Greekes feigne that Apollo had two sonnes, Aesculapius and Plato: this, for to cure the maladies of the mind, [Page] Aesculapius for those of the Body. Now love being a mixt disease, both of the body and the mind; I shall furnish my selfe with precepts out of Plato, and with me dicines from Aesculapius, in the cure of Love Melancholy, being such as I have gathered out of Hippocrates, the Prince of Physitians: Intending to handle Love no otherwise, then as it is a passion, or violent perturbation of the Mind, Dishonest, and Refractory to Reason.

Vtile propositum est saevas extinguere flammas.

Nec servum vitiis pectus habere tuum.

But my chiefest purpose is, to prescribe some remedies for the prevention of this disease of Love, which those men for the most part are subject unto, that have not the power to governe their desires, and subject them to Reasons Lawes: seeing that this unchast Love proves oftentimes the Author of the greatest Mischiefes that are in the world, as they are reckoned up by Plautus.

[Page]

Amorem cuncta vitia sectari solent:

Plaut. Act 1. scen. 1. Merc.

[...]ura, aegritudo, dolor, nimia (que) elegantia,

[...]osomnia, aerumna, error, & terror, & fuga,

[...]neptia stultia (que) adeò, & temeritas,

[...]ncogitantia excors, immodestia,

[...]etulantia, cupiditas & malevolentia:

[...]nhaeret etiam aviditas, desidia, injuria,

[...]nopia, contumelia & dispendium,

Multiloquium, pauciloquium, &c.

Which hath given occasion to a late French Poet to feigne, that on a day, Venus left whipping of her sonne Cupid, and afterward bound him to a Myrtle tree. Intimating by this Poeticall fiction, that Pleasure many times punisheth Lovers with scourges, signified by his purple wings, which, according to Guitton d' Arezzo, are the Hieroglyphicks of griefe, and cruell torment. And Petrarch, in his 4. cap. del Triomfo d' Amore, feignes him to be lodged in a palace of Hopes; which makes all persons, of what condition, or sexe soever, desire to be entertained there: But the more they labour to ascend, the lower still they fall, because the staires that lead up to this palace are of [Page] a very slippery substance. The three first steps are, the immodest cast of the eyes, superfluity of words, & the violence of the hands: the upper chambers are adorned with Idlenesse, dreames, vaine desires, and inconstancy: the chimney of the great hall, is the breast of the Lover; that of the chamber is his heart; and his liver, that of the Kitchen. The seats of those that come thither, and are entertained there, are false contents, on which they are no sooner setled, but they break under them. Which to repaire, they presently send for their engineeres, envy, torment, and deceit. Suspence, and feare, are the surest guardians of this palace, the gates whereof are shut up at night by false opinion, and Distrust stands sentinell, &c. Which Apollonius Thyaneus having well Philostr. l. 1. cap. 23. considered, being one day sollicited by the King of Babylon to invent some strange kind of punishment for an Eunuch that had been taken in the very Act with one of the Kings Concubines, made him this answere, that he should suffer him still to live, and pursue his own unchast desires: then which there could not a [Page] greater punishment be found. For the beginnings of Lust are Feares; Ruine attends it in the midst of its course; and Repentance concludes it: As you shall see more cleerely, when I shall have discovered unto you the ordinary Symptomes of [...]ove Melancholy.

CHAP. II. The Symptomes of Love Melancholy.

THe diverse and violent perturbations which afflict the mind of a Passionate Lover, are the causes of greater mischiefes, then any other passion of the mind whatsoever. For although we read [...]n Authors of good note of some that have Arist. Eth. l. 1. c. 21. [...]ied with excessive joy, as Polycrita Naxensis, Diagoras Rhodius, Chilo the Gal. 2. de Sympt. caus c. 4. Lacedaemonian, Sophocles, and Dionysius the Sicilian Tyrant: Others perhaps of Val. max. l. 9. c. 12. extreame sorrow, as P. Rutilius, M. Lepidus, and Ely the High-Priest: others of Plin. l. 7. c. 36. [Page] shame, as it is storied of Homer, that it kil led him, because he was not able to resolve the Fishermans riddle: And Macrina, the wife of Torquatus, through an earnest desire she had to see a one-eyed Aegyptian that was to passe by her doore, her husband being abroad; at which time Modesty permitted not women so much as to looke out at a window, or to be seen at their doores, during the time of their husbands absence. Yet notwithstanding, all these Passions in some cases, and to some men prove oftentimes of good use, and very needfull: and for this cause are reckoned by Physitians among the sixe Non-naturall things. For, Anger, although sometimes it come within a degree of Madnesse, Ira Furor brevis est, yet may it doe much good upon those that are of an idle, heavy, drowsy, dull, cold, pale constitution. So likewise Feare is a kind of Physick to Fooles, Rash, Frantick, Madmen: Sadnesse to those that are of a Malapert, jeering humour: and Shame, to those that are Impudent, brazen-faced, and such as have lost their colour. But love seems not to be of any use at all, but is like [Page] that kind of Passion which Avicen, as An [...]geas Alphagus reports him, calls Hea, in is Arabique tongue, which consists for he most part of many contrary motions, as by and sadnes, feare, and despaire, friendship and hatred, &c.

Odi, & Amo: quare id faciam fortasse requiris:

Catul.

Nescio; sed fieri sentio, & excrucior.

I love, and hate at once: yet cannot tell,

Why two such Torments in one breast should dwell.

Luctantur, pectus (que) leve in contraria ducunt,

Ovid.

Hàc Amor, hàc Odium; sed puto vincet Amor.

Yet I grant that love is the ground and Principall cause of all our Affections, and the Abstract of all the Passions and perturbations of the mind. For when we desire to enjoy what we affect, whether it be really good, or but so in appearance; this we call covetousnesse, and Concupiscence. And being not able to compasse our desires, this we call Griefe, and Despaire: [Page] when we enjoy the thing we desire, Love then takes upon it the name of Pleasure & Delight. When we think we are able to effect our desires, 'tis then Hope: and fearing to loose it, either wholy, or in part only; this we call Iealousie.

By reason of these perturbations of the mind, the bloud becomes adust, earthy, and Melancholy, as in all other violent passions, except joy, according to Galen: Cap. 86. art, med. by which meanes diverse have fallen into strange and desperate diseases, growing Melancholy, Foolish, Mad, Cynicall, Wolvish: as the learned Avicen reports, in his cap. de Amore. Aretaeus the Physitian Lib. 1. Chr. Morb. makes mention of a young Inamorato in his time, that was so besotted with this Fury, that he could not be cured by any meanes. Lucretius the famous Poet, by this meanes lost the use of his judgement: Iphis grew mad for Anaxaretes: a young Girald. l. 9. de Poet. Hist. Athenian did the like, for the love of a Marble statue: which had also happened not long since to a rich Merchant of Arles, had he not been cured of his Frensy by the learned Valleriola, as himselfe tells the story in his Observations, Sapho the [Page] Poetesse was so desperately enamoured [...]f Phaon, that she desperately cast her selfe headlong from off the Leucadian [...]ock into the sea; as both Strabo and Suydas relate the story. For woemen are farre more subject to this passion, and more cruelly tormented with it, then men are. For from hence proceeds the Green sicknesse, (which is sometimes joyned with a gentle Fever, and is then by our modern writers called an Amorous Fever:) heartbeating, swelling of the face, want of appetite, greife, sighing, causeles teares, insa [...]iable hunger, extreame thirst, sownings, oppressions, suffocations, continuall watchings, Headach, Melancholy, Epilepsy, Ragings, Furor uterinus, Satyriasis; and diverse other desperate Symptomes, Langius. Mercat. which for the most part admit neither cure, nor mitigation, by any other remedies, but what Hippocrates prescribes for the cure of Love-Melancholy, toward the end of his booke de his quae spect. ad Virgin. and in his booke de Genit.

This hath given occasion to some to thinke, that Love was a kind of poyson ingendred within the body, and taken in [Page] at the eyes: or else caused by those Medicaments, which they call Philters, reckoned by the Lawyer among the several kinds of poysons, l. 4. ff. ad l. Corn. de Sic & venef. The which deprave the judgement, and corrupt the bloud; so that the party affected becomes of a pale and loathsome colour: as Theocritus sayes.

[...]

[...]

My brest, that thou, false Love, hast pierc'd, retaines

A heat within't, has empti'd all my veines.

Hippocrates seemes to attribute to passionate love the power of transforming L. 6. Epid. sect, 8. women into men; where he sayes, that in the citty Abdera, Phaethusa, being stricken with the love of Pytheus, and not being able to enjoy him for a long time; by reason of his absence; she became a Man, [...], and grew hairy all over her body, had a mans voyce, and a long beard on her chin. The same he affirms in the Aphorisme following to have befallen to Namysia, wife to one Gorgippus: and addes [Page] withall, that it was impossible for her to [...] recovered to her former womanhood [...]aine, [...]. I dare not beleive is to be a change of sexe, but of habit [...]ly, and complexion. For according to Physiog. c. 4. & l. 4. Hist. Ani. cap. 11. [...]e same Authour, and Aristotle, the Male of the more full, massy and solid constitution of body: on the other side the fe [...]le is not so strong and nervous, but [...]ore moyst, soft, and of the more delicate complexion. Notwithstanding Galen, [...]chsius, Foesius, and many other Physiti [...]s, and Interpreters of Hippocrates, (who, Macrobius saies, never yet deceived [...]y,) sticke to the bare letter: so that in [...]eir opinions we may beleive the fabu [...]as stories of Iphis, Caeneus, and whatever Plin. l. 7. c. 4. Auson. [...]riters have reported of Cossitius, Cassi [...], and many young women that at the Epig. 72. [...]ne of Puberty have been metamorpho [...] Agel. l. 9. c. 4. Volat. into men, at Smyrna, Argos, Naples, [...]ch, Vitry, Conimbria, Salernes, and in [...]er places, as you may read at large the writings of Fulgosus, Amatus [...]sitanus, Pareus, Pineus, and Schenkius his Observat. cap. 25.

The Peripateticks conceive not this [Page] Transmutation of sexes to be so strange matter, relying on the authority of the Coryphaeus Aristotle, who in many place [...] Lib. 1. de gener. c. 20. & lib. 2. c. 3. saies, that a woman is an imperfect ma [...] [...], differing in nothing from a man, but only in the Genitalls Lib. 1. de sem. l. 14. de usu part. which according to Galen, are restrained and kept within meerely through defect of naturall heat. But nature hath not done this, through any errour or Impotency whatsoever these grosse Philosophers affirme to the contrary; but for the propagation of the species.

It may very easily then be, according to this doctrine of Aristotle, and of Galen that a woman, being enflamed with the violence of love, may put forth those her genitall parts, which are no other, then those of a man reversed, or turned inward as the same Doctour affirmes: whom not withstanding all our Modern Anatomists doe unanimously contradict: as you may see at large in the Anatomicall Quaestion Lib. 7. q. 8. Lib. 2. c. 10. of Andreas Laurentius.

The learned Ludovicus Mercatus, an Rodericus à Castro, are so perplexed [...] & 11. de virg. & vid. morb. the explication of those places of Hippocrates, [Page] that one while they are fain to say, at these women were troubled with [...]e Procidence of the Matrix, which in appearance represented the Genitalls [...]pper to the Male: Another while they [...]irme for certaine, that in those women, [...]at part which Manard calls Queue; [...]lbucasis, Tentiginem; Moschio & Mer [...]tus, Symptoma turpitudinis; Aretaeus, [...]ympham; Fallopius, Clitorida; Colum [...]s, Amorem & dulcedinem Veneris; Avi [...], Albatram, i. e. virgam; was so great, [...]at it resembled a mans yard. Which [...]th also befallen diverse other women, [...]ho unhappily abusing that part, were [...]r this reason called by the Latines, Fri [...]trices; by the Greekes, [...]; and by [...]e French, Ribauldes: in which number Suydas, and Muretus place the learned [...]apho. And in the end, Mercatus very [...]arnedly concludes, that he intends not [...] hinder any man from beleeving these [...]ange Metamorphoses and transmutati [...]s of sexe to be reall: considering the [...]equent examples alleadged by Histori [...]s, and by the above cited Physitian.

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CHAP. III. Of the name of Lovo, and Love. Melancholy.

ALL Diseases, according to Galen L. 2. meth. med. doe take their Denomination, either from the part affected, as the Pleurisy, an Peripneumony, or Inflammation of the Lunges; or from the Symptomes, as the Fever; or from both these together, as the Headach; or from the resemblance i [...] beares to some other thing, as the Cancer or lastly from the efficient cause, as Love Melancholy: which some Physitians cal [...] [...], that is to say, Love-madnes, o [...] amorous Folly. For certainly it may very properly bee said of all those that are i [...] love, as Demodocus in Aristotle once did o [...] the Milesians: That if they be not fooles Eth. l. 6. c. 8 they doe at lest as fooles doe. wch is intim [...] ted to us by the Poet Euripides, where ( [...] the same Philosopher affirmes) he deriv [...] Rhet, 2. c. 3. [Page] the name of Ʋenus from Folly: [...] For, Amare & sapere vix [...]iis conceditur. It is not granted to the [...]ods themselves, at once to be in Love, [...]d to be wise.

And here by the way we may observe, [...]hat the ancient Physitians oftimes con [...]und Trallian. l. 3. c 7. these two tearmes of Madnesse and Melancholy, as differing only in degrees: Altim. l. 1. me th. c. 8 which difference changeth not at all the [...]ecies; as we shall hereafter see more dearely.

Avicen, with the whole family of the [...]rabians, calls this disease in his own an [...]age, Alhasch, and Iliscus: Arnaldus de villa nova, Gordonius, and their contempraries call it by the name of Heroicall Melancholy: whether it is, because the [...]ncient Heroes, or Demi-gods were often taken with this passion, as the faba [...]us Poets report: or else happily for that [...]eat personages are more inclinable to [...]is maladie, then the common sort of [...]eople: or else lastly, because that Love [...]es as it were domineer, and exercise a [...]nde of tyranny over those that are sub [...]ct to his power.

[Page] Love is called by the Greeks [...], with Rhodig. l. 12. c. 37. o, when it signifies generally the desire of any thing, (although Pindarus uses it sometimes for Cupid:) and with [...], when it is to signifie the true Love we treat of. Some say that when it is written with, it signifies Lust, and with o, honest and chast Love. How ever it be, [...], or [...], i [...] is derived by the Etymologists [...], by changing [...], into [...] or else [...], the name of his father Mars: [...] perhaps [...], that is to say, strength or force. For Love is the most powerfull of all the Gods, as Agatho proves it a large in Plato's Conviv: and Lucian tell us, that Love, being as yet but in his cradle, overcame Pan, that is, Nature, [...] wrastling. Vnlesse you will rather have i [...] come from [...], which in Hesiods language signifies, to dedicate, or consecrate Because that he that is deeply in love, devotes and consecrates all his desires, will and actions, to the pleasure of his beloved Mistresse.

Plotinus will have it to bee derived Ennead. 5. l. 5. c. 6. from [...] to see: because that [...]. Liking is caused by seeing. So Then critus.

[Page] [...]. Vt vidi, ut perii: sic me malus abstulit error.

[...]t seemes, saith Aristotle in his Ethic. 9. [...]ap. 5. that all kinde of Love & Friendship Eth. l. 9. c. 5. &. 12. [...]s derived from the pleasure that is taken [...] at the eyes. Whence the Poet Proper [...]ius calls them, the Conductors, & guides [...]n Love.

Sinescis, Oculi sunt in Amore duces.

They are the passages indeed, by which Love enters into our Heads, and so seazeth [...]n the braine, the Cittadell of Pallas: and [...]re the conduicts by which it is conveighed into our hearts, and most secret [...]arts: as it is learnedly and copiously pro [...]ed by Marsilius Ficinus, and Fran. Ʋalleriola, in his Medicin. observat. Which they seeme to have borrowed from the [...]ncient Poet Musaeus, who in his excellent Poëm of the Love of Hero and Lean [...]er, speakes thus.

[...] [Page] [...].

The excellent beauty, saith he, of a woman, that is without all contradiction perfectly faire, wounds the heart more swiftly, then the swiftest flying arrow, and through the eyes is conveighed into the most inward parts, and there festers into a cruell wound, and hard to be cured. Parallel to this, js that which Plutarque hath, l. 5. Symp. Q. 7. where hee saies, that whiles he that is in love, is strongly fixt i [...] beholding & contemplating on the beauty and perfection of his Mistresse: her eie [...] in the meane time doe reciprocally cast forth their amorous beames, to enflame [...] charme the heart of her Lover. Whence Hesiod calls those that have faire lovely eyes, [...]: and Pindarus, [...]: by a Metaphore borrowed from the Greek word [...], signifying the Vigen. in Philo. young tender sprigs or branches of vines For as these alwaies embrace the next neighbouring bough, twining about it with many various circles: in like manner the eyes of a beautifull woman apply [Page] their beames, and endeavour to entangle the hearts of those that earnestly behold [...]er.

Plato in Cratylo will have Love to be [...]alled [...], because it flowes, as it were, through the eyes, into the heart: & [...]so [...], from [...], Fluo. Although some others maintaine that it is called [...], [...]uasi [...]. Mansuetus, that is, Milde or Gentle. It is also sometimes called [...], which is thus differenced from [...], that [...] signifies the desire of a thing that is [...]sent, [...] of that which is presēt only.

Our Grammarians derive it from [...], to crave, or aske: because that Lovers [...]e suppliants, and alwaies sueing to their distresses for favour. But in my opinion, his carnall and dishonest Love is called by a more proper name by Plato, [...], [...]uffocatio, Strangulatio: seeing that this love stifles, and choakes up that other [...]e and honest love, And the Aeolians all it yet by a more proper name, [...], a [...]heefe or Robber; because that it violently seazeth on, and rifleth the hearts of [...]overs, depriving them both of liberty & [...]udgement.

[Page] [...].

Others call it [...]. Tangendi enim Cupido, non amoris pars est, sed potius petulantiae species, & servilis C. 9. orat. 2 hominis perturbatio; saith Marsilius Ficinus: The desire of exercising the act [...] of Venery, is no part of Love, but rather a kinde of wantonnesse, and a passion that only men of a meane and servile nature are subject unto. Sometimes also the names of [...], and [...], are attributed unto this unchast Love; but it is [...], and very improperly.

The Hebrewes, as one saith, call it Hohaba: the Chaldees, Hebeda: the Italians Equicola. Amore; which is interpreted by Guitton d' Arezzo, and Io. Iacob. Calander, a cruell death, as being compounded of A, and More. The Latines call it properly Amor [...] the French Amour; and sometimes, but improperly, it is stiled Dilection, Friendship, and Goodwill.

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CAP. IV. Of Melancholy, and its severall kinds.

MElancholy is defined by Galen to Gal. de loc. aff. c. 7. be a Dotage without a Fever, accompanied with Feare, and Sadnesse. For which cause the Greeks used the word [...], to expresse a mans being out of his wits and senses. And in this sense it [...] taken by Aristophanes in his Plutus: [...], by Heaven the Man's mad: and [...], in the Attick Di [...]ect signifies, to be a Foole, saies the [...]choliast upon that place. Now that which we call Dotage, or Madnesse, the Greeks call by a more proper expression, [...], which is then said to be tru [...] called so, when as any one of the most [...]oble faculties of the Soule, as the Imagination, or Iudgement, is depraved: which [...]ay plainly be observed in all Melancholy [Page] persons, seeing they frame to themselves a thousand Fantasticall Chimaera's, and Objects which neither have, nor even shall have any being in Nature.

Feare, and Sorrow are inseparable Attendants on this miserable Passion, which deprives the Soule, though in it selfe immortall, of all the use and exercise of it powers and faculties. Now all Physitian [...] in a manner, with one vote agree, that a [...] the shadow followes the Body, so every Symptome followes some disease. And if so, wee may then lay it down for a mo [...] certaine Position and ground, that all Melancholy attends some disease of a nature like it selfe; which, as they say, is the col [...] and dry Intemperature of the Braine which by consequence must therefore necessarily be the part affected, and the se [...] of the Disease; as being, according to A [...] retaeus, [...], the seat of Sensation not that the Braine is any whit ill affected in the figure or structure of it, seeing the [...] is no appearance neither of any unnaturall Extuberancy, neither are the ventricles [...] the Braine oppressed or surcharged with any ill affected Humour; as in the Epilep [...], [Page] or Apoplexy: But in the very substance [...]nd temperature of it, which is exceedingly dried and refrigerated: which may [...]e easily collected out of Hippocrates lib. Sect. 8. Aph. 54. [...] de morb. Epidem. where he saith, that [...]hose that have the Falling sicknesse, have their fits of Melācholy intended or remitted, in like measure as the melancholy humor gets possession either of the ventricles, or else of the substance of the Braine: [...]. If this humour, saith he, worke upon the mind, that [...]s to say, the Temperature, by which the Noblest Actions of the soule are performed; it causeth Melancholy: but if it spreade it selfe through the ventricles, and hollow passages of the braine, it then causeth the Epilepsy, or falling sicknesse.

And here we are to take notice, that there are three kinds of Melancholy: the first is engendred of Black Choler, collected together in the braine. The second [...]s produced, when as this humor is diffused through the veines generally over all the body: And the last is Flatuous, or Hypocondriacall [Page] Melancholy; so called so that the substance of this disease is seate in the Hypocondries, which comprehend the Liver, Spleen, Mesentery, Guts, the veine of the Matrix, and other adjoyning parts; all which may be the seat of Hypocondriacall Melancholy; and not the O [...] fice of the Stomack only, which was the opinion of the Ancient Physitian Diocles and which hath been since very learnedl [...] maintained by Io. Bapt. Sylvaticus, Controv. 34.

So that we may very justly reduce thi [...] disease of Love Melancholy to this la [...] species, seeing that the parts affected in i [...] are principally the Liver, and the pa [...] adjoyning, from whence those black F [...] liginous vapours doe arise, which ascending up to the braine, doe hinder and pervert the principall faculties thereof: as shall more fully shew in the ensueing chapter.

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CAP. V. The Definition of Love Melancholy.

[...] Very true Definition, according to the Lib. 2. post. analyt. c. 10. doctrine of the Philosopher, must con [...] ex Genere & Differentiâ: But because [...] many times want the true Differen [...], it is lawfull for us to substitute the [...]pperties; which are not the same in all [...]ences. Whence the Naturalist defines otherwise then the Supernaturalist: the [...]ysitian otherwise then the Lawyer; [...]d the Orator will give it a different de [...]ition from that of the Poet. The truth this will appeare, by comparing their [...]verall definitions of Love together. For [...]st, the Peripateticks say, that, it is, an Argument and signe of good will, by appa [...]nt favour: the Stoicks will have it to [...], a Desire caused by some beautifull ob [...]ct: the Academicks determine, that [...]ove, is a Desire to enjoy that which is [Page] Lovely, and to make of two, one. Avicen saith, that it is a Passion of the mind introduced by the senses, for the satisfaction [...] our desires. Theophrastus demonstrates i [...] to be a Desire of the Soule, that easily an very speedily gets entrance, but retire [...] back againe very slowly. Plutarch, Marsilius Ficinus, Franc. Valleriola, wi [...] many other learned Authors, will have Love to be, a Motion of the blood, getting strength by little and little, through t [...] hope of pleasure, and almost a kind of Fascination, or Inchantment. Tully though it to be a Wishing well to the person we love Seneca, a great strength of the understanding, and a Heat that moved gently up a [...] downe in the spirits. Galen saies one while that it is a Desire; another while, Iudgement of a beautifull object. But s [...] my owne part I shall rather be of that pinion of Galen's, where he saies, that such things as these, definitions are altogether Lib. 4. de Placit. Hip. & Plat. superfluous and uselesse, becau [...] that every one of himselfe conceav [...] Lib. 4. de diff. puls. what love is, better, then the subtil [...] Logician can explaine it unto him by essentiall definition; which cannot inde [...] [Page] w [...] be given in such cases as these: and [...]y that pretend to effect it are to be ac [...]nted nothing but meere empty Sophi [...].

You shall meet with many other De [...]ions of Love among our Physitians, [...]ch in some sort expresse the nature of Maladie: as in Arnaldus de villa nova, donius, Christophorus à Vega, Mer [...]s, Rodericus à Castro, Haly Abbas, [...]aravius, Avicen, and Paul. Aegineta, [...]ch I shall not trouble you withall [...]e, but shall set downe a definition of [...]e owne, which shall be taken from cause of it: for as much as those defions, (in such things as have their es [...]e [...], or depending on their [...]ses,) that are given by the Efficient [...]e, are the best; and are as proper to [...]idents, as an Essentiall definition is to [...]tances. For seeing that all Substances [...]ist of Matter and Forme, and that the [...]e is in the subject without any In [...]ediate relation: the Forme must of [...]essity be the Essence of the Substance: [...]reas contrariwise in an Accident, the [...]e is in the subject by meanes of the [Page] efficient cause. As for example, the Eclipse of the Moone is in the Moone, reason of the interposition of the globe the Earth, when as this planet, being the full is in opposition with the Sun [...] and is situate either in, or neare the he or taile of the Dragon. So that if the Eclipse of the Moone be to be defined, [...] efficient cause must necessarily be brou [...] into the definition. Besides, in the De [...] nition of a substance, the Genus is in st [...] of the matter, and the Difference i [...] place of the Forme, which is that t [...] gives the essence to the cause But in Accident it is quite contrary: for the the Genus is the forme, and the Diffrence is made up of the matter, with [...] efficient cause. For seeing that the Ac [...] dent is inhaerent and fixed in the subject it must hence necessarily follow, tha [...] Accidents are to be distinguished by th [...] subjects. Which is acknowledged [...] Hippocrates in his book de Flatib. wh [...] he saith that diseases differ, according the parties affected differ from each ther. Now seeing that the essence of Accident dependeth on the effect [Page] He; it must necessarily follow, that this [...]se must be in the place of the last diffrence.

These grounds being thus laid, we [...]ceed to our definition, and say, that [...]e, or this Eroticall Passion is a kind of [...]tage, proceeding from an Irregular de [...] of enjoying a lovely obiect; and is atten [...] on by Feare and sadnesse.

[...]es est solliciti plena timoris Amor.

[...]annot be denied, but that those that Gal. de cogn. & cur. anim. morb. [...] in Love have their imagination depra [...], and their judgement corrupted: the [...]gement I meane, which followes Ele [...]n, but not alwaies that which goes [...]ore it. For we see, that a Lover cannot [...]e a right judgement of the thing he [...]es, and which is the object of his affe [...]ons: and for this cause Love is alwaies [...]nted blind. But above all, their ima [...]ation is depraved, as may appeare by [...] stories of Menippus, who was enamou [...] of a Lamia, or Fiend; Machates of a [...]otrum that appeared in the shape of [...]ilinion; and Alkidias of a marble sta [...]. Philost. Aelian. Phlegon.

But what need we search so farre abroad [Page] for examples, since we may sufficiently furnish our selves with instances this kind, out of each daies experience For doe we not oftimes see young sprin [...] Gallants enamoured with some old, cro [...] ked, deformed Hecuba, with a furroughed forehead, long hairy eye-browe bleare eyes, long hanging eares, a sadd nose, thick blabber lipps, black stinking teeth with a long terrible chin hang [...] downe to her girdle: which yet they w [...] sweare is a second Helen, whose bea [...] shines most resplendently in those love wrinkles; that her forehead resembl [...] the spangled Arch of Heaven, white a [...] smooth as Alabaster: her eye-browes a [...] of Ivory, under which are placed two bright shining starres, darting forth wi [...] an unparalleld sweetnesse a thousand [...] morous raies, which are as so many He [...] venly influences, whereon depends the life and happinesse. Her neck is smoo [...] as marble; her nose streight and even, [...] viding her lovely cheeks, which like [...] pleasant gardens, are variously inter [...] with Lillies and Roses: her teeth are t [...] rowes of Orientall pearle, pure and ever [Page] breath more sweet then Amber, or Arabian spices.

Mixtam te variâ laudavi saepe figurâ:

Propert. l. 3.

Ʋt quod nō esses, esse putaret Amor.

Oft have my praises stil'd thee, Beauties pride;

And where thy beauty fail'd, my love supply'd.

[...] she have her neck all bedawbed with [...]eruse and paint; her breast spotted like a [...]eopard; with paps swollen, and hanging downe like a paire of Bagpipes; with two great blew-bottles, instead of niples, on the top of them: yet will these [...]ottish fooles fancy out of these deformi [...]es, a Breast of Snow, a Necke white as [...]ilke, a Bosome enriched with Pinkes and Violets, with two delicate Apples of [...]labaster, rising gently, and falling againe [...]y such degrees, as seeme to imitate the [...]obing and flowing of the sea: out of the [...]ps whereof doe sprowt forth two curious Carnation Buds. In breife, they will [...]ot sticke impudently to sweare, that this [...]d deformed witch is enriched with all [Page] these 36 Conditions that Plato requires in an Absolute Beauty. And it is great wonder but they will praise her very excrements, and perhaps, which is farre worse, eat them too; as L. Vitellius did the Suet. in Vit. spittle of a servant wench on whom he doted, having first tempered it with hony; as Suetonius reports of him.

This franticke humour that possesses our doting Lovers with these vaine Imaginations, is excellently described by Lucretius, in his Lib. 4.

Nigra, [...] est: Immunda & faetida, [...]:

Lucret. l. 4.

Caesia, [...]: Nervosa & Lignea, [...]:

Parvula pumilio, [...], tota merum sal:

Magna at (que) immanis, [...], plena (que) honoris:

Balba, loqui non quit; [...]: Muta, pudens est:

At flagrans, odiosa, loquacula, [...] sit.

[...] tum sit, cùm vivere non quit

Prae macie: [...] verò est, jam mortun tussi:

At gemina, & mammosa; Ceres est ipsa ab Iaccho:

[Page] Simula, [...] ac Satyra est: Labiosa, [...].

Multimodis igitur pravas turpes (que) videmus

Esse in delicijs, summo (que) in honore vigere.

Plutarch also sayes that this imperfection De Audit. is common to all that are passionately in Love. [...]. He that is in love, sayes he, calls his Mistresse, if she be white, the child of the Gods: but if blacke, she is then Manly, and of a strong constitution: if flat-nosed; she is gentle and courteous: if Hawke nosed, she seems then to be of a Kingly race: or lastly if she be pale and freckled, it serves his turne if he find any part about her that may deserve his praise, or at least to him seeme so to doe: and he then sticks as close to her, as the Ivy, Osier, or tender Vinebranch, that embraceth and twines about the next bough it meets withall: and will be so strangely besotted with this his foolish passion, that you shall have much adoe to know him to be the same man he was.

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Dij boni! quid hoc morbi est; adeò homines

Terent. Eun.

immutarier

Ex Amore, ut non cognoscas cosdem esse?

For which cause, the Ancient Poets Higin. c. 184. Hom. odys. 1. shadowing truth under the veile of Fables, feigned, that Theophanes his Courtiers were all transformed into Wolves: as Ʋlisses companions were by Circe into Swine.

Galen, and all his Sectaries affirme, that Feare, and Sadnesse are the true Characters, Lib. 6. de Sympt. caus. & l. 3. de loc. aff. and inseparable Accidents of Melancholy, and are caused by the blacknesse of this humour. And they are of opinion, that by reason of the Animall spirits being sullied by those blacke vapours that arise from the Melancholy blood, all objects present themselves to the Imagination in a terrible and fearefull shape. For as we see that the darknesse of the night works ordinarily some kind of feare and affright in fooles and children: in like manner are those persons that are Melancholy, in a continuall feare, as if they had a perpetuall night and darknesse in their braine. Which Lib. 5. Col. c. ult. opinion of theirs the subtile Averroës [Page] could not relish: but jeering Galen for it, [...]e drawes many absurd consequences [...]om it: and imputes the feares and sadnesse, that Melancholy people are posses [...]ed withall, either to the Nature and proper Temperament of the Humour: or else [...]o the Coldnesse of the constitution of the [...]arties affected, which must consequently [...]roduce effects contrary to those of Heat. Now Heat, we know, makes men hardy, [...]rong, and lively in all their Actions: whereas on the other side, Cold renders them fearefull, heavy, and dull. And hence [...]t is, that we find Eunuches, old men, and women, to bee more fearefull then any other; the manners and affections of the mind following still the Temperature of the body: according to Galens opinion.

Yet I thinke, with the learned Andreas Tract. de Mel. cap. 5. Laurentius, that it were no hard matter to reconcile these two great Doctors, that seem to stand at such a distance [...]n their opinions: and this to be done, only by joyning these two causes together, which they have delivered distinctly and apart: and saying, that the Temperature of the Humour should be the Principall and [Page] Primary cause, which yet must also be seconded by the black Tincture cast upon the spirits by the Melancholy vapour: which being very cold, not only refrigerates the braine, but also the heart, which is the seat of that couragious faculty which they call Irascible, and abates the heat of it: whence presently followes Feare. The same Humour, being also blacke, makes the Animall spirits grosse, darke, and full of fumes; which should be cleare, pure, subtile and lightsome. Now the Spirits being the cheife and principall Organ of the soule, if they be both cold and blacke together, they must necessarily hinder it's noblest faculties, and especially the fancy, alwaies representing unto it black species, and strange Phantasmes: which also may be perceived plainly by the eyes, notwithstanding their residence is within the braine: as Laurentius proves it by the instance of those that are now ready to be taken with a suddaine violent Eruption of blood at the Nose.

Now concerning desire, which is the efficient cause of Love-Melancholy, I shall here relate you a pleasant story out of [Page] Plato in his Conviv: where he brings in Diotimus discoursing to Socrates the manner how love was begotten, which was thus. On a time, on Venus birth day, the Gods met all together at a great Feast; and among the rest came Porus, the God of plenty, and sonne of Counsell. When supper was done, there comes to the floore Penia, poverty, begging for some of the reliques of their feast. Now Porus being well warm'd with Nectar, went forth into Jupiters Garden; where being overtaken with a deep sleep, Penia comes and lyes downe by him; and by this devise was got with child by him, and so brought forth Love: who still retaining the condition of his Mother, is alwaies poore, leane, sordid, goes bare-foot, wandring about the world without any dwelling, without covering, sleeping in Porches, and in the streets: But taking also after his Father, he oftimes brings to passe great and worthy matters, is manly, couragious, eager, cautelous, alwaies contriving some strange stratagems, crafty, ingenious, a great Philosopher, Inchanter, Sorcerer, & a subtile Sophister. To omit the diverse waies of [Page] Allegorizing this Fable, reckoned up by Plutarch, Marsilius Ficinus, Plotinus, Picus Mirandula, and many other of the Academicks: my opinion is, that by Penia, or Poverty is represented unto us the Lover: [...], saith Aristotle, [...]. Probl. l. 7. Sect. 3. Love, saies he, is a kind of desire; and desire, a kind of want or poverty. Porus is the person that is worthy to be beloved, yet cares not to be so: who notwithstanding in sleeping, when as the eyes of his soule are brought asleep by the Poppy seed of Inconsideration and carelesnesse, without any regard of the Imperfections of his Love, he satisfies his pleasures.

CAP. VI. The Externall Causes of Love-Melancholy.

I Shall not spend much time in reckoning up the many severall opinions of [Page] the ancient Poets, Philosophers, and Phy [...]tians, concerning the cause of this Mala [...]y; in that the greatest part of them are rai [...]d from false Principles and meere Chi [...]era's. Such was the opinion of Epicurus, who, as Plutarch relates, affirmed, that here were certaine species that flowed In Eror. from the loved Object, which moved and caused a kinde of Titillation over the whole body, sliding and passing gently in the seed, by a certaine disposition of A [...]omes; and so were the cause of love. Plato thought it was engendred by an Enthusiasme, or Divine Rapture. But I shall rather conclude, with Galen, that the Efficient cause of this Malady, is, whatsoever Lib. de diff. morb. can cause Love & Melancholy. This Efficient L. Therap. L. de caus. Procat. cause is of two kinds, either Internall; or Externall, Evident, Manifest, and Procatarcticke; which the same Author sometimes calls [...], the apparant true Cause.

The evident causes of Love, according to the doctrine of the Morall Philosophers, & Platonists, are five; to wit, the five Senses: which the Poets understood by their fiction of the five golden shafts of Cupid. [Page] The first is the sight: [...]. Saies the Philosopher: No ma [...] was ever in love, with one he never saw.

Cynthia prima suis miserum me cepit o [...]

Propert. el. l. 1.

cellis,

Contactum nullis antè Cupidinibus.

Bright Cinthia's lovely eyes first set on fin [...]

My heart, that ne're before felt Loves desire.

So that when we read in Philostratus that Paris and Helen were the first that ever were in love without having seen one another, we are to understand that this love was extraordinary, and out of some speciall grace granted them by the Immortall Gods, for some secret ends of theirs.

Juvenall speakes of a blind man in Love, as of a prodigy: yet we read in Marius Equicola of a certaine great Lord named L. 5. de Amor. c. 3. Ianfre Rudels, that was in love with the Countesse of Tripoly before hee had ever seen her, only at the report of those that came from those parts unto Bourdelois: and he was so extreamely enamoured of her, that he could not forbeare, but presently [Page] puts forth to sea, with a purpose to [...]e Tripoly, and prove whether or no [...]ame had not beene too prodigall in the [...]raise of this Ladies perfections. But his [...]oyage was so unfortunate, that hee fell [...]ck before he could arrive at his journeys and; which the Lady hearing of, she came [...] person to visit and comfort him. Some [...]talian writers report that Petrarch, was extreamely in love with his Laura, before ever he saw her: and that from this occasion the Italians ever since call this find of love, Amore Petrarchevole.

To these objections we answer, without laying false witnesse to the charge of these Historians, that one swallow makes no summer: And that all those Accidents which are Rare and singular, acknowledge Fortune for their Authour: whereas on the contrary, [...]. Those things that are produced after one generall and constant course, Arist. Prob. 3. Sect. 15. owne Nature, not Chance, for their Originall.

Touching the sense of hearing, we must reckon up all those provocations that attend the reading of lascivious and dishonest [Page] bookes, and which discourse of seed, Generation, and many secret diseases, concerning the Impotency of men, and Barrennesse of women: which Physitians are wont to discourse of in tearmes, though grosse enough, yet very necessary. For it is impossible, as Celsus observes, to follow Lib. 6. de Re. Med. c. 18. the precepts of this our Art, and withall preserve the modesty of language: whatsoever Manard l. 7. ep. med. ep. 2. any Impertinent Aristarchus, or censorious Criticks alleadge to the contrary. The Fabulous Love-stories of the Poets, or lascivious songs and sonnets are much more effectuall in this case, and carry more danger in them.

—Quid enim non excitat Inguen

Vox blanda & nequam?

And those flattering Love-letters wherewith Lovers are wont to insinuate themselves into their Mistresses favour, are no lesse dangerous.

Neither is this given as a priviledge to Arist. Hist. anim. c. 9. men only: for Nature hath instructed even the very Birds also to make use of these Allurements: who, when they desire [Page] to stirre Affection in their Mates, [...]e observed to chant it more pleasantly and melodiously then otherwise they are [...]ont to doe. The Partridge by this [...]eanes growes more Amorous, and con [...]ives only by the harmony of her Mates [...]oyce; if we may beleive what Aristotle [...]eports of them. The Greeks were used [...]o flatter their sweet-hearts with these, and such like tearmes; [...]: the Latines had [...]hese: Lux mea, Hirundo mea, Puta mea, Putilla mea &c.

Dic me tuam Hirundinem, monedulam, passerculam,

Plaut. Asin.

putillam.

Their Mistresses were used to be called by their servants and Lovers, Putae & Putillae, (as the Commentator on Plautus observes) from that part which distinguisheth the sexes: from whence perhaps the word Putain is descended, which is a name the French give those women that are too free of that part: The women would likewise call their Lovers, Putis and Salaputia: & the French use the word [Page] Potons in the same sense; a word tha [...] seems to be derived from [...]: which words, according to Dioscorides, Diosc. c. 247. l. 4. Aristoph. in neb. Aristophanes, and Suydas, signify Preputium, or the foreskin. Others, as we may observe out of the same Plautus would use these words, Meum Cor, Mi [...] Colostra, Meus Molliculus Caseus, &c.

To these other allurements and provocations to Love, caused by the hearing, we might adde Musicke. For, as Boethius affirmes, the Phrygian Mood had such a [...] power to ravish the spirits, that a young man that had his wench kept from him by another, his rivall, by hearing this Mood plaied, was so transported with Fury, that in all hast he would needs have set fire on the house where she was, had he not beene restrained by the wisdome of Pythagoras, who commanded the Musitian to change the Mood; and so by playing the Doricke, he restored him to his former sober temper againe. Yet sometimes, I confesse, the performance is so bad; that what with the harshnesse of the singers voyce, and also the ungracefullnesse of his singing, the Musicke proves rather a [Page] Remedy against Love. Pallas, as the Poets [...]ell, would needs one day beare a part in a Higin. c. 165. [...]onsort of wind-Instruments in the pre [...]ence of Venus and Iuno: but putting the [...]nstrument to her mouth to wind it, she made such an ill-favoured Trumpeters [...]ce, that Iuno and Venus fell a laughing at [...]er: in so much that Pallas, in a great chafe [...]oke her pipe, and threw it against the [...]round.

I shall omit in this place to speake of [...]e diverse Amorous formes of salutati [...]ns, prayers, and complaints that Lovers [...]se to their Mistresses, set downe at large [...]y Aenaeas Sylvius, Iacobus Caviceus, Bo [...]acius, Trithemius Abbas in his Stenogramy, and others. Vigenerius upon Philostra [...]s reports, that the Ancients were wont [...] use a certaine perfume, composed of [...]ignum Aloës, red Roses, Muske, and [...]d Corall, tempered together with the [...]aines of a Sparrow, and the bloud of a [...]ung Pigeon. Which is not altogether [...]nlikely, considering that our Physitians be now prescribe the use of Muske, Ci [...]t, Amber, powder of Violets, Cypresse, [...]eet waters, and the like Odoriferous [Page] drugs, for those that are of a cold constitution, and are either Impotent, or Barren. And that which is reported by Iustin, and Plutarch, of Alexander the Great, that he was very much beloved of the Ladies, b [...] reason of the sweet smells that he had about him, makes much for the confirmation of what we have already said.

But the most powerfull and effectual cause of all, and therefore the most dangerous, is, the use of hot, provocative, Flatu [...] lent and Melancholy Meats: of which [...] shall speake more hereafter.

And yet it is to be feared, that famil [...]rity and dayly conversation is of much more force then any of those things wee have already named. Consuetudo conci [...] nat Amorem: sayes the Poet: Familiarity and frequent conversation winnes Affection.

Nam levitèr quamvis, quod crebro tunditur ictu,

Vincitur in longo spatio tamen, at (que) lobascit.

The weakest stroakes, though ne're so soft laid on,

[Page] [...]f oft repeated, force the hardest stone.

This is that undid the faire Deidamia, [...]aughter to Lycomedes, King of the Isle [...]cyros, whom Achilles got with child, being entertained in her fathers house under the habit of a Virgin: and also the beau [...]eous Helen. For from this familiarity, [...]rowing by continually conversing together, they come at length to Revel [...]ngs, Dauncings, Maskings, and other such [...]ke sports and pastimes, which are very dangerous for those that are inclinable to Love. As the Pike, saith Bapt. Mantua [...]us, is the proper weapon of the Macedo [...]ian, the Launce of the Amazons, the [...]avelin of the Romans, and the Arrow of [...]he Persian: so Mirth and Sports are the proper Armes of Cupid; especially that [...]inde of Laughing which is called by the Greeks [...], which, according to Ʋigenerius, signifies a Quaile, or, as Aristotle will have it, a Feildfare. Pausan. in Attic. Cicer. de nat. Deor. And for this cause Venus is called by the Poets, [...], as if we should say, Love- [...]aughter: [...], to Laugh, or Smile: Although Hesiods Scholiast will [Page] have it derived from [...], that is, [...], the Privy Members of Saturne, whence the Poets fetch Ʋenus Descent: as also Plato affirmes, in Phaedro. And her sonne Cupid also was drawne by the Painter Praxiteles with a smiling countenance.

Nec cibus ipse iuvat, morsu fraudatus aceti:

Nec facies grata est, cui Gelasinus ab est.

Mart.

No meat tastes well, not dipt in Vineger:

Nor does that face please, where Smiles wanting are.

Kisses are yet much more dangerous then Smiles, as the Poet Moschus assures us: and Anthol. l. 1 which is also confirmed by Socrates, in Plato.

sunt oscula noxia: in Ipsis Sunt venena labris.

They carry poyson along with them.

It is true indeed that in some countries, as in France, the use of kissing is not so frequent, as it is in Italy, Spaine, & England: where they have a custome, alwaies to kisse at their first salutation. But this custome is conceaved by Michaell Montaigne, Lib. 3. c. 4. [Page] to be somewhat injurious to Ladies; in that they are hereby bound in civility to afford their Lip to every silken coxcombe, that has but a Page at his heels, how ill soever they like him.

And here by the way wee are to observe, Lib. 1. de caus. Proc. with Galen, that these externall causes have no power at all, but upon unworthy and Ignoble spirits, and such as are in a great disposition to evill: And for this cause, some Physitians will not have them called the Causes, but the Occasions only of this disease: to which notwithstanding it is not safe for any man voluntarily to expose himselfe. For hee that wilfully runnes upon a danger, shall fall in the same.

We will then reduce them all methodically into six heads; to wit, Aire, Meats, Exercise, or Rest; Waking or Sleeping: Excretion, or Retention; and the Passions of the Minde.

Concerning the First, Hippocrates saies, that those that inhabit the more Northerne Countries, as the Scythians, and Lib. de aëre loc. & aq. Sarmatians, are very litle subject to this disease of Love: and if so, the contrary [Page] consequence then must necessarily hold good, concerning those that are exposed to a hotter Aire, as are the Aegyptians, Arabians, Moores, and Spaniards: & this Avic. l. 3. fen. 20. tr. 1 c. 25. is confirmed by daily experience. Hesiod affirmes that women are more prone to wantonnesse in summer, and men in winter: Rhaz. 24. cont. and proves this his opinion, by the same reasons that are alleaged by Aristotle in his Problems, for confirmation of the same assertion. To which I will adde this generall position out of Hippocrates, in his book de Aer. loc. & aq. where hee saith, that [...]. The Inward & Principall parts of the Body doe change their complexion and Temperature, as the Seasons alter: whence hee concludes, that Astronomy is very necessary for all those that professe Physick. But Aristotle goes farther yet, where he saith, that [...]: sect. 14. Prob. 1. the goodnesse of the Temperature, which still depends much upon the Aire, conduceth much to the clearenesse of the understanding. Which gave occasion to Galen to write [Page] that Book of his, where hee labours to prove, that the Manners of the Minde, follow the Temperature of the Body: In which, as also in his other writings he impiously disputeth, at least erroneously, concerning the Soule: as also many other heathen Philosophers besides him have done.

The Astrologers, for the most part, are not content to allow, with the Physitians, that these effects are produced oftimes, and indirectly, by the manifest Qualities of the Aire, caused by the Influence of the Coelestiall bodies: but are bold to attribute this power to the Planets also: saying, that the Soule holds its judgement of Saturne; Actions, of Iupiter; of Mars, Courage and Magnanimity, Senses, of the Sun; Life, of the Moone; and lastly of Ʋenus who is Hot, moderately moist, and of Benevolent Influence, Love.

I will not here stand to dispute whether or no the Stars have any power at all to work by their Influence either on our Minde, or Body: I shall handle this Question hereafter more at large. I shall only in this place let you know, that it is the opinion of the Iudiciary Astrologers, that [Page] the Starres have power to work both on the Body, and the Minde, indirect â motione, & contingenter: non directè & necessariò: that is, Indirectly, and by chance; not directly and necessarily. Iudicia quippe Astrologorum sunt media inter necessarium Lib. 8. contra Gentes c. 86. & contingens: as Aquinas, speaking of Ptolomy, hath resolved it: The judgement that Astrologers give, is of a middle nature betwixt Necessity and Possibility. Otherwise it would utterly exclude the Freedome of the will, which the Pagans themselves never denied, (in this point more moderate then some of our times:) who, though they had no other guide, then the dimme light of Nature, have yet confessed, that, Sapiens dominabitur Astris: 'Twas in the power of a wise man, to dispose his Fate.

And for this cause I reckon these Coelestiall Influences among the Externall Causes, which are not at any time the Necessary causes of a disease, but only when they are strongly united, and meet with a Gal. 1. de Proc. c. 1. l. [...]ntrod. in Puls. & l. de Teb. Body disposed for the receaving of their vertue. The same is our opinion concerning the manifest qualities of the Aire: [Page] otherwise all Aegyptians, Italians, Spaniards, and Africans should of necessity bee [...]ascivious; which Countries have yet brought forth very worthy and famous men, that have farre surpassed for chastity, both the Scythians, Moscovites, and Polonians.

Democriti sapientia monstrat,

Summos posse viros, & magna exempla daturos,

Vervecum in patriâ, crasso (que) sub aëre nasci.

The wise Democritus may prove,

The dullest Climats sometimes have brought forth

Examples of rare vertue, & great worth.

Now if the Aire have such great power [...]over our bodies, Meats and Drinks must needs have more. And these are of two sorts; that is, either Hot, Flatuous, & very Nutritive; or else such as ingender Melancholy Humours: as we may gather out of Galen, towards the end of his last book de Loc. Aff. as we shall shew more at large in the Chapter, of the Prevention of Love: to the end, that those that desire to keep [Page] themselves free from this folly, or rather Madnesse, may refraine from the use of them.

Among the Externall and manifest causes of Melancholy, Idlenesse may be accounted one of the chiefest: for as much as when a melancholy man is idle, he is at leasure to entertain his own sad Thoughts the better; and so by this meanes growes more Melancholy still. For it is certaine, that all the Actions of the Minde, as Pensivenesse, and too much Thinking, doe dry up the Blood, and make it Melancholy. Besides this, Idlenesse is commonly the Mother of unchast Love, which for the most part takes its beginning and Birth among those that are Idle, and have litle else to doe, but spend their time in painting, crisping, and curling themselves, and courting their Looking-glasses: and cannot endure to thinke of any manner of labour or serious Imployment: as sings the Comick Poet Menander.

[...].

[Page] Besides this, they employ their time in [...]ancings, wanton and dissolute Plaies & sevels,

Scalpuntur ubi intima versu.

[...]ch as will tickle their spleen: and in di [...]erse other such like pleasures, of which [...]r effeminate Love-sick Gallants are for [...]e most part the ingenious Artists and Devisers.

We read in Theocritus, Philostratus, Aristophanes, and Ʋirgil, that a certaine [...]ay with Apples was in great request among the Ancients.

Malo me Galataea petit, lasciva puella.

Which play was used to be presented [...]ow and then by Lovers to their Mistres [...]es: as appeares by that place of the Lyrick Poët.

Frustis & Pomis viduas venantur avaras.

And Lucian in his Toxaris reports, that Chariclea, desirous to win the love of her [Page] Dinias, would use to send him wither [...] Posies, and Apples halfe eaten. Others [...] sed Figs, in stead of Apples: Because that the Figtree, as Plutarque observes, is the Embleme of a Woman: whose barke and leaves are rough and bitter; but the fr [...] thereof so pleasant and delightfull, that hath alwaies been used as the Hieroglyphick of Sweetnesse. Pierius.

Moreover, as to sleep overmuch, especially on a soft bed, makes folkes the mo [...] inclined to Lust: so on the other side, immoderate waking dries the Braine, and causes Melancholy. So that we may conclude with the learned Hippocrates in hi [...] Aphorismes: that Somnus, & Vigilia, [...] tra (que) si modum excesserint, malum: Th [...] excessive use either of sleep, or waking, i [...] hurtfull. So likewise to sleep upon one Avic. l. 3. fen. 20. tr. 1. c. 25. back by the generall consent of all Physitians, is a great provocation to venery and for this cause must be reckoned among the Manifest causes of Love-Melancholy.

Galen, about the end of his books, D [...] Lib. 6. c. 6. Loc. Affect. proves by many Reasons an Examples, that the want of convenien [...] [Page] Evacuation of the seed is a great cause of [...]elancholy, especially in such persons as [...]e at ease, and feed high: except by fre [...]ent and violent Exercise, or Labour, [...]ey consume the superfluity of Blood, [...]hich otherwise would be converted in [...] Seed Equidem novi quosdam (saies he) [...]ibus hujusmodi erat natura, qui prae pu [...]e, a libidinis usu abhorrentes, torpidi, [...]ri (que) facti sunt: nonnulli etiam, Melan [...]licorum instar, praeter modum moesti ac [...]midi; cibi etiam tum cupiditate, tum co [...]one vitiatâ. Quidam uxoris mortem [...]gens, & à concubitu, quo anteà creberri [...]e fuerat usus, abstinens, cibi cupiditatem [...]isit, at (que) ne exiguum quidem cibum conqu repotuit. Ʋbi verò seipsum cogendo, [...]s cibi ingerebat, protinus ad vomitum [...]citabatur: Moestus etiam apparebat, non [...]ùm has ob causas, sed etiam, ut Melan [...]olici solent, citra manifestam occasionem. have knowne some, saith he, that being [...]turally so modest, as that they were a [...]amed to exercise the Act of Venery, [...]ive by this meanes become dull, and [...]eavy: and some, extreame fearefull too, [...]d sad, as Melancholy men are wont to [Page] be; having neither any appetite to mea [...] nor concocting what they have eaten. And I knew one, saith he, that having buried his wife whom he dearely loved and for griefe abstaining from those pleasures which he had often enjoyed wit [...] her while she lived; quite lost his stomacke to his meat, and could not digest any thing at all: Or if by chance he forced himselfe to eate against his stomacke, he presenthe vomited it up againe: and was witha [...] very sad, and that without any manife [...] cause, as Melancholy men are wont to be And a little lower in the same Chapter he tells a story of one that fell into the Priapisme, for the same cause, and fo [...] want of useing exercise, or sufficient labour, for the spending of the Abundanc [...] of blood. The same he affirmes also t [...] happen usually to Women: as likewise is confirmed by Hippocrates, in his body De Morb. Mul. of which we shall speak more hereafter in the chapter of Vterin [...] Fury.

And yet Galen himselfe in the afore cited book, imputes the like effects t [...] the immoderate evacuation of the seed [Page] Qui protinus Iuventute primâ immodicè [...] permittunt Libidini: id etiam evenit, borum locorum vasa amplius patentia, [...]orem ad se sanguinis copiam alliciant, coëundi cupiditas magis increscat. [...]ose that in their first puberty give themselves to the immoderate use of very, in them, those vessels that serve for [...]eneration grow larger, and attract the [...]eater store of blood unto them: so that this meanes the desire of copulation [...]owes the stronger.

Among the Passions of the mind, Ioy [...]ay perhaps make them more inclinable Love: but Feare and Sadnesse makes [...]em the more Melancholy. Si metus & Aph. 23. l. 6. Maestitia perseveraverint, Melancholia [...] saith Hippocrates: if their Feare and [...]dnesse continue on them, it turnes at [...]ngth to Melancholy. For these two [...]ssions doe extreamely coole and dry up [...]e whole body, but especially the Heart, [...]enching and destroying the naturall [...]eat, and vitall spirits, and withall cause Gal. de Praecog. ex puls. & l. 4. de caus. puls. [...]cessive waking, spoile digestion, thick [...] the blood, and make it Melancholy: [...]d for this cause, as I conceive, Diotimus [Page] in Plato's Phaedrus calls it [...] squallidus.

But the Poets maintaine that G [...] and Fortune are the most powerfull ca [...] ses of Love: understanding by Fortune, I conceive, those incounters and opportunities, that a man shall often me withall; and which every wise m [...] ought to avoid; unlesse they meane to taken in the snare.

Me fortuna aliquid semper amare del Which gave occasion to the Achaeans, Propert. Pausanias reports, at Aegira to pla [...] Love, and Fortune, in one and the sam [...] Temple. And for gold, we read that D [...] naë was won to Iupiters love: and At [...] lanta suffered her selfe to be overcome by Hippomanes, for love of the gold Apples he cast in her way as she ranne.

Secum habet ingenium, qui cum licet, ac [...] pe, dicti.

Cedimus; invent is plus valet ille meis.

Hee's truly wise, that can his will comma [...]

And Tempting pleasures, offer'd, can withstand.

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CHAP. VII. The Internall causes of Love Melancholy.

VVE have already sufficiently proved, out of Galen, that these [...]ternall causes cannot produce their ef [...]cts, but only when they meet with such [...]eake spirited persons, as are not able to [...]ist the assaults of Cupid. For so the [...]rned Sapho confessed the tendernesse [...]her heart to be the only cause of her A [...]orous fires.

Molle meum levibus cor est violabile telis.

Haec semper causa est, cur ego semper Amem.

[...]ach light dart wounds my tender Breast, and this,

[...]hat I am still in Love, the reason is.

[...]he disposition of the Body, among other [Page] internall causes, comes in the first plac [...] to be considered: for through the natural defect hereof, we see that young boye under the age of fourteen, and wenche [...] under twelve, or thereabout, as also de [...] crepit old folkes, Eunuches, and all those that are of a Cold Constitution, are in n [...] Cap. 88. art med. danger of this disease. This disposition o [...] the Body is called by Galen, causa Antecedens, sive Jnterior; The Antecedent, o [...] Internall cause, and consists in the humours, Spirits and Excrements of the Body: all which causes Hippocrates comprehends Valler. Med. obs. 7. l. 2. under the name, [...] Concurring causes.

The Abundance of Blood, of a goo [...] temperature, and full of spirits, caused by the continuall Influence of the Heart; by reason that it is the Materiall cause o [...] seed, is likewise a True Antecedent cause [...] of Love, as it is a passion of the Mind. But the Melancholy Humour, which is hot and dry, by reason of the Adustion o [...] Choler, of the blood, or of the Natural Melancholy, is the Principall cause o [...] Love-Melancholy, or Madnesse. And fr [...] Probl. 31. sect. 4. this reason Aristotle in his Problem [Page] saies, that those that are Melancholy are [...]ost subject to this malady: [...]. Which conclusion of [...]is would be most Absurd, if so be he meant here those that are Melancholy by [...]eason of the aboundance of their naturall Melancholy; which of it selfe is extreame cold and dry, and by consequence cleane [...]epugnant to the heat required in this di [...]ease. Otherwise, Old men, who abound chiefly with this Humor, should oftner all in Love, then young; and his unruly Desires, increase with his yeares; whom notwithstanding we finde on the contrary side to be so averse from Love, that at [...]he very name of it,

Nauseat; & priscum vomitu seu fundit

Cornel. Gal.

Am [...]rem.

[...]t turnes his stomack, and he is ready to [...]omit up, as it were, the memory of all [...]is younger follies.

But those that are Melancholy, by reason of the Adustion of Humours, as are all those that are troubled with Hypocondriacall Melancholy, in which number [Page] we have already placed our Amorist [...] these are Hot and Dry, and apt to have ingendred within them a certain kind o [...] Flatulent vapour, that tickles them extreamely, and by consequent, makes then beyond measure lascivious as Galen in hi [...] Part. 2. Com. 12. Commentaries on the sixt book of Hippocrates Epidemicks affirmes. Besides, those that are Melancholy by reason of the Adu [...] stion of pure Blood, have their Imagination for the most part very strong: by th [...] force of which a man oftentimes is incontinent, and by Fancying the Pleasure t [...] himselfe enjoyes it really: as Aristotle Probl. 7. sect. 29. also observes in his Problems. Which must not be understood of those that an affected with cold and dry Melancholy for those are heavy, stupid, and dull: as i [...] proved learnedly and copiously by I [...] Bapt. Sylvaticus, in his first controversy.

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CAP. VIII. Of the manner how Love is Generated.

LOve, having first entred at the Eyes, Laurent. c. 10. de Mel. which are the Faithfull spies and intelligencers of the soule, steales gently through those sluces, and so passing insensibly through the veines to the Liver, it there presently imprinteth an ardent desire of the Object, which is either really [...]ovely, or at least appeares to be so. Now this desire, once enflamed, is the beginning and mover of all the sedition.

Hinc illae primae Veneris dulcedinis in Cor

Stillavit gutta; & successit frigida cura.

Lucretius.

But distrusting its owne strength, and fearing it is not able to overthrow the Reason; it presently layeth siege to the Heart: of which having once fully possest [Page] it selfe, as being the strongest fort of all it assaults so violently the Reason, and u [...] the noble forces of the Braine, that the are suddenly forced to yeeld themselves up to its subjection. So that now, all's utterly lost; Actum est de Homine: the Senses are all out of order, the Reason is disturbed, the Imagination depraved, the discourses are all impertinent, and the poore Inamorato thinkes of nothing b [...] his dearely beloved Mistresse. All the Actions of his Body are in like manne [...] quite out of tune, he growes pale withall leane, distracted, has no appetite, his eyes are hollow and quite sunke into his head Then shall ye have him ever and an [...] weeping, sobbing, and sighing by himselfe, and in perpetuall Anxiety, avoiding all company, and choosing solitarinesse; that so he may entertaine his Melancholy thoughts with the greater freedome. Now, Feare assaults him on one side; and then presently Despaire encounters him on the other.

Marsilius Ficinus in his Comment up on C. 3. 9 & 19. orat, 7. Plato's Convivium, and Francisc [...] Valleriola a learned Physitian of Arle [...] [Page] speaking of a cure wrought by himselfe [...]on a rich Merchant that was desperate [...] in Love, are of opinion, that Love is [...] used by way of Fascination: for that, [...]y they, the Animall spirits being sent [...]th by the Lover to the person beloved, [...]d from thence retorted back againe on [...]e Lover; by reason of their wonderfull [...]btilenesse and thinnesse, they are easily [...]ansmitted into the inward parts, and so [...]ommunicating themselves to all the [...]rts of the body through the veines and [...]rteries, they trouble the blood, and so [...]use this disease of Love, which, as they [...]y, is nothing else but the Perturbation [...] the Blood, but chiefly of the Melancholy. This Assertion of theirs they prove [...]y diverse reasons, and in particular by [...]e Instance of Bodies that have been M. Ficin. c. 10. [...]urthered, which fall a bleeding a fresh, when the murtherer does but stedfastly [...]oke on the Body, and that for the space [...]f sixe or seaven howres immediatly after the Murther committed. So that according to the Opinion of these men, [...]ose persons that have faire lovely eyes, though the other parts of the Body be [Page] not answerably beautifull, will easily take those that look earnestly on them, unlesse their Reason overrule their Affections. And so on the contrary, be the person never so comely and beautifull, if the eyes be not good, they doe not cause this kind of Passionate Love, but only a simple Friendship, or good likeing in the beholders: as if such Lovely persons, which the Greeks for good reason were wont to call [...], did by the beauty of their eyes invite those that beheld them at a distance, to come nearer and so by this meanes entrap them.

But I would faine know what reasons these Academicks can render of the Loves of Ianfre Rudels, spoken of before of that of Petrarch; and of those Scythian Women, that caused the eyes of those slaves that had beene taken prisoners i [...] warre, that liked them, to be plucked out before they tooke them into their houses.

Holding my selfe then to my first opinion, I affirme that the Liver is the Hearth that holds this Fire, and the se [...] of Love; according to the old Disticke.

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Cor s [...]pit, & pulmo loquitur, Fel concitat Iras,

Splen ridere facit, cogit Amare Iecur.

The Heart is the seat of Wisdome, the [...]ungs of speech, the Gall of Anger, the [...]pleene of Laughter, and the Liver of Love: which seems also to be confirmed [...]y the Wise-man, where he saith, in his Proverbs Cap 7. That a young man, void [...]f understanding goeth after a strange woman, till a dart strike through his Liver. [...]nd hereto agrees that fiction of the Poets who faine that Tityus had a vultur [...]ontinually feeding on his Liver, as a punishment inflicted on him by the Gods, for a rape attempted on the Goddesse Latona. For as it is the custome to punish Lyers, Tale-bearers, and the like, by slit [...]ing their Tongues: and to burne Fugi [...]ives in the Leggs: in like manner would Iupiter have that part of his, that had been the Originall cause of that his villa [...]ous designe, to be the Principall also in the Punishment of it. So likewise the Grammarians call those that are void of Gal. l. 3. de plac. Hip. & Plat. Love, Evisceratos, without Livers; Fainthearted [Page] cowards, Excordes, Heartlesse, and Fooles, Brainelesse.

Vacuum (que) Cerebro Iamdudum caput hoc ventosa Cucurbits quaerit.

Gordonius doth not deny, but that the Liver may be granted to be the seat of Love, and an Antecedent Cause of it: but hee Part. 2. cap. de Amore. will have the Genitals also to bee joint causes with it.

I may not shut up this Chapter, before I have delivered you the opinion of the Divine Plato, who under the person of In Sympos. Aristophanes tells a story, how that at first there were Three kindes of Men, that is, Male, Female, and a third mixt species of the other two, called for that reason Androgynes: of whom there remaines nothing now, but the Infamy of their name. Their figure was round, having foure Hands, and as many Feet, with all the other members in proportion doubled. But conspiring, as the Giants before had done against the Gods, Iupiter caused them to be divided in the midst, as wee use to cut [Page] Egges in two to sowse, or divide them in the midst with haires: and then gave order to Apollo to turne their faces toward that part where the Dissection was made; [...]o the end that seeing their shame, they might become the more modest and temperate: and having so done, enjoyned him [...]o heale up the wound agen. But after this, each one desiring to recover his other [...]alfe, they would runne one after the other, and embrace, desiring, if it were possible, to be reunited. But when they found [...] could not be; they presently perished for hunger, because they would not doe any thing the one without the other. And when the one halfe failed, and the other remained behinde; that which was left, sought for some other halfe, whether it were the Female halfe, or the Male: yet thus they came to ruine still. But at length Iupiter being moved to compassion toward them, found out a meanes to help them, by transposing their Genitalls, which till then were behinde, and placing them, as now they are, before: and so contrived it, that they should engender, the Male and Female together: for before [Page] they conceaved and engendred as Grashoppers doe, by casting their seed on the ground. And so by this meanes was Mutuall Love begotten, as a Reconciler of their Ancient Nature, desiring to maked Two, One, and a Remedy against Humane Frailty; which seemes to be nothing else but a strong Desire to be reunited & made one againe.

And it is not improbable that Aristotle also, and after him, (as Iul. Scaliger Lib. 2. de gen. anim. c. 1. thinks) Theophrastus in his second Booke of Plants, and first Chapter, favours this opinion of Plato, where hee saies, that the Male was divided from the Female, to the end he might the better apply himselfe to the study of knowledge, & other more noble Actions, then that of Generation: which thing could not bee done, otherwise, then by cutting of the privy Members belonging to the Female Sexe.

It seemes that Plato, in his voyage that Euseb. de Praep. Evang. c. 7. he made to Aegypt, sucked this fabulous Opinion out of the misinterpretation of some passages that he had met withall i [...] the books of Moses, of which it is thought he had a view: for that Moses in Genesis [Page] seemes to say, that Adam was at first created Male and Female; and that afterward, the woman was taken out of his body, that so he might not be alone. From hence the Rabbins, Abraham, Hieremias, and Abraham Aben Esra, would inferre, that Adam was created in two Persons joyned together; the one part being Male, & the other Female; which were afterward separated by the Divine Power. But this Opinion of theirs hath been already so strongly confuted by diverse Learned Men, that have been very skilfull in the Hebrew tongue, that it would bee great Presumption here in me to interpose. See what Ludovicus Regius in his Commentaries on Plato's Phoedrus hath collected concerning this point.

But for my own part, I am of opinion, that the Ancient Heathen Divines, as we may call them, such as Plato, of times couched the hidden Mysteries of their Religion under Figures, Hieroglyphicks, and Fables. Yet Marsilius Ficinus, following S. Augustine, saies, that, Non omnia quae in figuris finguntur, aliquid significare putan [...]da sunt, &c. We must not beleeve that all [Page] things whatsoever the Heathen feigned have some private Mysticall meaning in them: for many things have been added, only for orders sake, and Cohaerence with those things that have been Significative. Yet without any disparagement to Ficinus, or his Interpretation; I must be bold to affirme, that Plato by this fabulous discourse would have us understand the Force of Love, which he before had proved to bee the most Powerfull of all the Gods: who, as a Mediator and Vmpire betwixt two that are divided, sets them at one againe, by the tye of Marriage, and by the Conformity of their Wils, which in Lovers are united.

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CAP. IX. Whether in Love-Melancholy, the Heart, be the seat of the Disease, or the Braine.

IF you aske those that are in Love, what part they are most afflicted in, they wil [...]l answer uno ore, their Heart: so that we may conclude with Aristotle, that the Lib. 3. de Part. anim. c. 4. Heart is the true seat of Passionate Love. Which we may also confirme by the Authority of Hippocrates, in his book de Virg. Morb. where he saies that young Wen [...]hes are oppressed with Feare, Sadnesse, Griefe, and Dotage, because that the superfluity of Blood, that ought to be excer [...]ed by certaine channels and convaiances [...]ppointed by nature for that purpose; but [...]annot, by reason of the obstructions of [...]he same, and is therefore retained in the wombe; where increasing, for want of its [Page] due course of evacuation, it returnes ba [...] upon the Heart and Diaphragme: a [...] from hence is called Feare, Sadnesse, an [...] oftentimes Madnesse: which are Symptomes as necessarily attending Melancholy, as the Shadow doth the Body. Besides it is most certaine, that Feare & Sadnesse without any Evident or Apparent cause are the certaine Symptomes of Melancholy. Now these two Passions are in like manner the true signes of a cold Heart: a [...] it may easily be proved, both out of Galen, and Aristotle: And therefore those persons that are of a Fearefull nature, an [...] L. de plac. cap. 4. &c. 30. art. med Lib. 2. de part. anim. c. 4. commonly called [...], Excordes, Hear [...] lesse. And every man may out of his own particular experience finde, that the Hea [...] as it were contracts it selfe, during the time of Feare, and Sadnesse: but in Ioy, [...] Hope, it seemes to dilate and enlarge [...] selfe. This also seemes to be the opinion of Avicen, who affirmes, Fen. lib. 3. tract 4. cap. 18. that in Melancholy constitutions, the Heart communicates its temperature to the Braine, by the Vapours and Humours that it sendeth up unto it, a [...] by the Sympathy of the Organs.

[Page] Marfilius Ficinus, and Franciscus Valleriola in the books before cited, make two kinds of Dotage, the first of which [...]ey call Desipiscentia, in Greek [...] and the other, Folly: the one of these [...]ising from the defect of the Braine, and [...]e other of the Heart. The Braine is the [...]use of Folly, when it is surcharged either with Adust Choler, Blood, or Melancholy: But when these Humours are remained in the Heart, they then cause [...]riefe, and Distraction, but not Folly: un [...]sse the Braine also doe chance to suffer [...]ith the Heart by Sympathy. And these [...]earned Authors are of opinion, that Pas [...]onate Lovers are possest with Folly, which is caused by the defect of the [...]eart; & this Ʋalleriola labours to prove [...]y many reasons.

On the other side, Guido Cavalcanti in [...]e of his Canzonets, commented on by Oine Corbo, an Italian Physitian, proves, [...]at the Braine is the seat of Love, as well [...]s of Memory; for that in it resideth the [...]mpression of the Object Loved: whence also it is that Lovers, above all things, de [...]ire to have the person they Love alwaies [...]n Memory.

[Page] But our Physitians conclude more rightly, first, that Feare is the Perturbation or distemperature of the Minde, caused by the Apprehension of some evill, either Reall, or Apparant only: as Aristotle also affirmes, Rhetor. lib. 2. cap. 2. Secondly, that Sadnesse is nothing else but a long continued Inveterate Feare, as Galen is o [...] opinion. Thirdly, that Feare, and Sadnesse are the Pathognomicall signes of all kinds Lib. 4. de caus. puls. of Melancholy, necessarily attending this disease we now treat of, as we have already demonstrated. And lastly, that seeing that Feare and Sadnesse are the Effects of an Imagination that is depraved, and the Characters of Love Melancholy; we may safely conclude, that it is caused, and hath its seat in the Braine, as well as the Imagination.

But I shall rather hold with Mercurialis in this point, whose opinion is, that Lib. 1. met. c. 10. the Part Affected is sometimes taken for the seat of the Disease it selfe; and sometimes also for the seat of the Cause of the Disease. In the first Acception we maintaine, that in Love Melancholy the Braine is the part Affected: and the Heart, the [Page] seat of the Cause only of the Disease; as in [...]ove, both the Liver, and the Genitals are [...]ynt causes of it: as Gordonius in his [...]hapter de Amore maintaines.

And now to answer those Objections before alleadged out of Hippocrates, and Galen, we say, first, that it is questionable, [...]hether that book which is intituled, [...]e his quae ad Ʋirgin spect. be his, or no: [...]d secondly, that if this be granted, that [...]ext only proves that the Heart may bee [...]e seat of the Cause only of Feare, Sadnesse, and Dotage. And lastly wee answer Galen, that there are two kindes of [...]eare; Naturall, and Accidentall: the first [...] these accompanies a Man from his [...]irth, and is caused by the ill temperature of the Heart: and of this kinde of Feare is Galen to be understood in that place. The [...]ther kind, which is not Naturall, ariseth [...]om the Defect of the Braine, when as [...]e Imagination is depraved; as we may [...]ainly collect out of Hippocrates, in his [...]ook de morbo sacro, where hee confutes [...]he opinion of those men that think that the Heart is the seat of Wisdome, Care, and Sadnesse: Notwithstanding that the [Page] Braine shares indeed in this Malady, b [...] Communicatiō, not only from the Heart but also from the Stomacke, especially i [...] Gal. l. de de m. 3. & l. de plac. c. 8. young persons: as Nemesius proves in h [...] book, de natura Hominis, cap. 20.

CHAP. X. Whether Love-Melancholy be an Hereditary Disease, or no.

ARistotle is of opinion, that hee that not like his Parents, is in some sort Monster; [...]. For in such Cases Nature seemes to have come short of he end, and hath begun to degenerate; and that sometimes of necessity, as in the bringing forth of women, for the Propagation of the species; and sometimes also through some Defect in the Matter; o [...] lastly by reason of some Externall Causes, amongst which, the Genethliacall Astrologers place the Influence of the Starre [...] L. de aëre, loc. & a (que) [Page] and Hippocrates, [...], the change of the Sea [...]ns, and Nature of the Climat. But the [...]rabian Physitians attribute the greatest [...]ower in these matters to the Imagination, Avicen. l. 9 anim. and indeavour to prove their Assertion by many forcible Arguments, and also [...]y particular instances, borrowed out of Valles. l. 4. cont. med. & Pli. c. 6. [...]liny lib. 7. cap. 12. Franciscus Ʋallesius, [...]lbertus, and diverse other authentique authors.

This similitude and resemblance that required in Children, consists in three [...]ings, that is, either in the species, Sexe, or [...]ccidents. The first of these depends on the Specificall Difference, & the Formative Il. à Veg. c. 49. art. Med. facultie; the second on the Complexion & Temperature of the Seed, the Men [...]ruall Blood, and the Matrix, according to Iernel. c. 12 l. 7. Phys. Galen: and the last beares a Proportion to be difference of the Formative faculty, [...]ot Specificall, as the First, but Individuall; which residing in the Seed, and being [...]estrained by the Matter which hath the [...]mpression fixt on it, receaves from it the Vertue to produce Individuals, semblable [...] Properties, Qualities, and other Accidents [Page] to the Individuall from which they spring. Now these Corporeall Qualities which are derived from the Parents to the Children, are such onely as are in the parts Informed in such sort, as that they have already contracted a Habitude. So that those Properties and Qualities that depend of the Superior Faculties, and which are more noble then the Formative; as the Sensitive, Imaginative, & Rationall; cannot possibly bee Hereditary: Otherwise a Learned Physitian should necessarily beget a Sonne as learned in his Faculty as himselfe, without any study a [...] all. Neither yet are those Diseases Hereditary, which are not Habituall, as Fevers, Pleurisies, Catarrhes, and those Intemperatures which are not confirmed: But those only are Hereditary, that are Habituall in the Parents, and by continuance of time confirmed; whether they bee in the whole Body, or onely in the Principall parts of the same. And for this cause wee may observe, that Cholerick Men bege [...] Cholerick Children; and weake infirms men, beget the like Children. So contrariwise,

[Page] Fortes creantur fortibus & Bonis,

Hor. Od. 4 l. 4.

Men of courage, and of strong bodies, beset stout and valiant Children; & so those [...]hat have their Generative parts of a hot and dry Temperature, beget Children of [...]e same constitution, and consequently, Galen saies, inclined to Lust. And therefore Art. Med. c. 46. when Helen had no other meanes to excuse her Adulterous practises, she made [...]se of this, and cries out,

Qui fieri, si sint vires in semine Amorum,

Et Jovis, & Ledae filia, casta potes?

I Love's Powers in the Parent's seed is plac't:

How can it be,

That ever she

That's borne of Iove, & Leda, should bee chast?

Notwithstanding Fernelius, in his first [...]ook de Pathol. cap. 1. affirmes, that Children doe not inherit those Diseases onely that are [...], in Habit, but some other also: for that we often finde Children to be subject to Agues, Pleurisies, Catarrhes, [Page] and the like, because their Mothers had the same Diseases, when they travailed with them.

So that hence we may conclude, that those Children that are begotten of such Parents as have been so besotted with Love, as that they have at length become Melancholy withall, are in danger of inheriting the same disease; unlesse peradventure the Seed of one of the Parents corrected this fault in the other: or else it bee prevented by good Education, and Discipline. And it is also probable that those that are Inclined to Love, through the Intemperature either of the whole Body, or else of the Principall parts; and not by the depravation of the Imaginative facultie, as the greatest part of Lovers are, will beget Children subject to the same Discase.

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CAP. XI. The Different kindes of Love-Melancholy,

I Shall not here reckon up all the severall M. Equic. l. 3. Loves, Cupids, or Veneres, mentioned by Authors: Hee that desires to see them, may have recourse to Pausanias, in Eliac. and Boeot. Plutarch in Erotic. Tully de Nat. Deor, and other prophane Authors. But my purpose in this place is, to shew you the different kindes of Passionate Love, or Erotique Melancholy, wherein sometimes the Imagination only is depraved, and sometimes both the Iudgement and Discourse, together with the Imagination.

Galen, speaking of this Disease, in diverse Lib. 3. de loc. affect. c. 7. places of his workes, saith, that the Dotage of Melancholy persons differeth, according as the Imagination is diversly [Page] affected; the which proceeds from the different Complexion of Bodies: for which reason, Aristotle in his Problems, and Anacreon in his Odes, compares them to drunken folkes. There are some so blinded with their unruly desires, that they can love Hecuba as well as Helen, Thersites as Achilles. Others are so besotted with this Passion, that they place their love on Inanimate and senselesse things: as those of whom Aelian, and Philostratus Lib. 6. c. 17. make mention, who were so desperatly enamoured of a Marble Statue, that they died with the vere griefe they conceived, for that the Senate of Athens refused to sell them those Idols, they so much adored. Xerxes is reported to have been enamoured of a Tree: Alkidias the Rhodian of a Statue of Cupid of Praxiteles workmanship: Charicles of the Statue of Ʋenus: Narcissus and Eutelides of their own Pictures. Notwithstanding Aristotle Lib. 8. Eth c. 12. & lib. 2. mag. mor. c. 11. in his Morals saies, that that Love which is borne to Inanimate Things, cannot properly be called Love, because a a man cannot reciprocally be beloved by them agen: and because one cannot desire [Page] in them that Good, wherein consists the Essence of Love.

And here omitting to speake of the filthy brutish loves of Myrrha, Valeria, Tusculanaria, Canace, Aristonymus, Fulvius, Tellus, Pasiphaë, Phaedra, Phillis, and others, of whom, as it is reported by Plutarch, Ovid, Aelian, and others, both Poëts and Historians, some have basely lusted after their Fathers; Others, their Mothers, and Brothers; and some have doted even upon Beasts: I shall onely discover to you the severall Symptomes that distinguish Love-Melancholy into diverse kinds or species. For we may observe, that Love is sometimes attended on by Iealousy, and sometimes it is free from it: some Love is Furious, and sometimes againe it is milde and Temperate. In like manner doth the diversity of Regions and Climes much conduce to the distinguishing of the severall kindes of Love. And therefore Hip. l. de aëre loc. & aq. it is observed, that the Easterne People pursue their desires, without either Moderation, or Discretion; yet in a kinde of base servile way. Those that inhabit the more Southerne parts, love with Impatience, [Page] Rage, and Fury: those that inhabit the Westerne Countries are very industrious in their Love: and the Northern are very slowly moved or touched with Love.

The wily Italian in courting his Mistresse, cunningly dissembles his Love, and Equic. l. 4. de amor. c. 7. insinuates himselfe into her Favour by Pleasant Discourses, Sonnets, and Verses, composed in her Praise: and if hee be so happy as to enjoy her, he is presently jealous of her, and like a Prisoner, keeps her up under Lock and Key: but if he faile in his suit, hee then begins to hate her, as much, as before he loved her; and will not stick to doe her any mischiefe that lies in his power.

The eager and Impatient Spaniard, being once enflamed with these Desires, runnes headlong on in his Love, & without Intermission followes his suit; and with most pitifull Lamentations Complaining of the Fire that consumes him, Invocates and adores his Mistresse. But when at length by any the most unlawful meanes he hath compassed his Desires; he either growes jealous of her, and so perhaps [Page] cuts her throat; or else basely prostitutes her for mony: But if hee cannot effect his purpose, he is then ready to run mad, or kill himselfe.

The Effeminate Frenchman endeavours to win his Mistresses affection by faire honest meanes, entertaining her with Songs, and Pleasant Discourses. If hee chance to be jealous of her, hee tortures himselfe extreamely, and weeps and laments his own unhappinesse: But if shee chance to put a trick upon him, and deceave him at last; he then begins to brave it, and casts opprobrious and injurious termes upon her, and sometimes too falls to downe-right violence. And if he have once compassed his Desires, and enjoyed her, he presently neglects her, and begins to look after a new one.

The German is of a Disposition quite contrary to that of the Spaniard: for hee comes on in his Love by degrees, & takes fire by litle and litle: And when hee is once Inflamed, he proceeds with Art and Iudgement, and endeavours to winne his Mistresses favour by Gifts. If hee be once jealous of her, he with-drawes his Liberality: [Page] if she deceave him, he makes litle stirre about it; and if he speeds in his suit, his love growes as soone cold againe.

The French is given to flatter, and counterfeit Love: the German hides it: the Spaniard is apt to perswade himselfe that his Mistresse loves him: and the Italian is continually tormented with Iealousie.

The French affects one that is witty & pleasant, though she be not very faire: The Spaniard cares not how dull or heavy she is, so she be faire: the Italian would have her Modest and Fearefull: and the German, likes one that is somewhat hardy.

So likewise in the pursuit of their Loves, the Frenchman, of a Wise-man, becomes a Foole: the German, after his slow onset, having been held longin suspence, of a Foole, becomes a Wise-man: the Spaniard hazards all for the enjoying of his Desires: and the Italian despises all danger whatsoever.

In Breife, the most certaine Differences of Love, are taken from the variety of the Complexions of those that are affected [Page] with this Malady. If a Sanguine man love Ficin in con. Plat. c. 9. orat. 7. one of the same complexion, this Love proves happy and full of delight. But if two Cholerick Persons meet together, this is rather a slavery, then true Love, it Valler. obs. 7. l. 2. [...]s so subject to Outrages and Anger, notwithstanding the neerenesse of their Cō plexions. There is lesse danger in the Love that happens betwixt a Cholerick person and a Sanguine: for these will bee sometimes in, and sometimes out. The Love that fals out betwixt a Melancholy and a Sanguine person, may bee happy enough, for here the sweetnesse of the Sanguine Disposition will easily correct the untowardlinesse of the Melancholy. But if this later chance to joyne with the Cholerick, it oft proves rather a Plague, then Love; and the end of it for the most part is Despaire: as it fell out to Lucrece, Dido, Phillis, and others above mentioned.

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CAP. XII. Whether that Disease in Women, called by Physitians, Furor Vterinus, be a Species of Love-Melancholy, or no.

I Have observed among those Writen that Discourse of the Diseases properly belonging to Women, five severall kinds of Diseases, very like each other, all proceeding from this one Malady of Love; & they are these. [...], Furor Matricis; [...], Pudendorum pruritus; [...], sive Cauda, Symptoma turpitudinis; Satyriasis; & Furor Ʋterinus. Now although it would not be much Impertinent to speak of them all in severall: yet to avoid Tediousnesse, I shall only handle the two later kinds; which differ only in Degree. For, as Moschion saies, in his booke de Morb. Mulier. cap. 128. Mulierum Satyriasis (which yet Aretaeus denies,) [Page] Est, [...]. i. e. Partium Pudendarum pruritus, cum [...]lolore, ab insatiabili veneris desiderio proveniente: quod indicant, manus proprias in [...]asdem partes impellendo; seposito omni pu [...]ore & erubescentiâ. Quod fieri non potest, [...]ine summo Cerebri Offendiculo: quoniam [...]uicun (que) sensibus perfectis, & cerebro bene [...]omposito fruitur, ab huiusmodi Impudicis Actionibus abhorret, secundum Philoso [...]hum, Rhet. l. 2. c. 6. & Eth. l. 4. c. 15. [...]. Si verò Cerebrum patitur in Sa [...]yriasi Foeminarum; quomodo differt à Fu [...]ore Ʋterino? qui est Desipiscentia Furi [...]sa, proveniens ab extremo Ardore Matri [...]is, sive Intemperaturâ calidâ, cerebro, reli [...]uis (que) corporis partibus per spinam dorsi Act. tetrab. 4. ser. 4. c. 82. communicatâ, vel per acres Humores emissos àsemine corrupto, circa Matricem pu [...]rescente. Ʋnde huiusmodi Mulieres garriunt indesinenter, & nihil aliud vel lo [...]uuntur, vel audire cupiunt, quàm Res Venereas. Sentiunt autem magnum Pruritum in Pudendis suis, tamen abs (que) dolore: [Page] Vnde malum hoc à Satyriasi differt; fortassis propter Laesionem Principalium Cerebri Facultatum. Hippocrates enim dicit: Dolentes aliquâ parte Corporis, si dolorem non sentiant, his Mens aegrotat. Et quoniam Aph. 6. l. 2. talia accidentia proveniunt ex Abundantiâ Seminis Acris & Flatulenti; invenitur tantùm in Ʋirginibus teneris, Viduis, aut Mulierculis Galidae Temperaturae, & quae deliciis omnibus & voluptatibus Inhonestis indulgent, lautè vivunt, Convivia frequentant, nec quicquam aliud nisi Cupidinum suarum satisfactionem meditantur.

You may see more, concerning the Nature of this Disease, in Hippocrates, in his Tract, De his quae ad Ʋirgin. spect, where he saies, that young Girles, when they now begin to be ready for Marriage, are apt to fall into a kinde of Melancholy, or Madnesse, wherewith they are no sooner taken, but presently [...]: Ob acutam quidem Inflammationem insanit; ob Putredinem, clamat; [Page] ob caliginem, terretur, & timet; ob oppressionem verò quae circa Cor est suffoca [...]ionem sibi parant; ob sanguinis autem vi [...]ium, Animus Anxietudine & Jmpo [...]entiâ conflictatur, & malum contrahit. For the cure of which Disease he prescribes speedy Marriage: otherwise it is to be feared, that through Madnesse and Impatience, they will make away themselves, either by drowning or hanging; [...]alsely perswading themselves, that by these Remedies, [...], being very sure ones, and as they conceive, the best they [...]an finde; they shall set a period to their miseries. Which makes me thinke, that those Milesian wenches, that hanged themselves by troopes, as Plutarch reports Lib. de virt. Mul. the story, untill such time as there was an Edict made, that all those that thus made away with themselves, their [...]odies should be cast out naked into the [...]treets, and exposed to the view of all [...]ommers; were sicke of this Disease: for [...]s much as that neither by faire perswasions, nor yet by threats could they be [...]ept from being their owne Murtherers. [Page] The same is my Opinion also of those women at Lions in France, that threw themselves into Welles, thinking by this meanes to quench the heat of their burning desires: as of old at Athens in a great plague, those that were infected, seeking some meanes or other to mitigate the Torment they endured, cast themselues into Rivers, and Privies: as both Thucydides, and Lueretius have recorded.

So that we may very safely conclude, that these two Diseases, which we may with the Poët Euripides, call by a generall name, [...], may as well be reckoned among the kindes of Love Melancholy, as the Satyriasis in men; notwithstanding that one of them beares the name of Fury, or Madnesse: seeing that both Hippocrates and Galen doe often use the word Mania, for Melancholy, and so on the contrary: as we have before observed; and as may be collected also out of Avicen, Lib. 3. fen. 1. tr. 4. c. 18. in his Chapter of Melancholy, where he saies that, Cum Melancholia componitur cum rixâ, saltu, contentione seu pugna; mutatur ejus nomen, dicitur (que) Mania. When Melancholy is attended on with [Page] Chiding, Brawling, Quarrelling, and Mercat. c. de Mania. Fighting; it then changeth its name, and [...]s called Madnesse. Of which our Mo [...]erne Writers make Five kinds: that is [...]o say, Furor, Rabies, Hydorolcos, seu Ly [...]aon; Melancholia, & Amor. By the last of which, we may understand Satyriasis, [...]r Furor Ʋterinus: The Symptomes and Cure whereof I shall set downe hereafter when I shall come to speake of the cure of Love Melancholy: referring you for the [...]est to Mercatus, Lib. 2. cap. 10. Rodericus Castro, lib. 2. cap. 10. Iohn Liebault, lib. [...]. cap. 33. & Mercurialis, de Morb. Mul. [...]b. 4. cap. 9. & 10.

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CAP. XIII. Whether or no a Physitian may by his Art finde out Love, without confession of the Patient.

THe Enemies of the Noble science t [...] Physicke, which Democritus truly Epist. ad Hippoc. calls the sister and companion of Prudence, doe peremptorily affirme, that it is not within the power of the Physitians skill, to discover whether any one in Love, or no, without the parties own confession: notwithstanding that the contrary is proved not only by Authors of very Avic. l. 3. fen. 1. Aët. tetrab. 4. c. de Amore. good note, but even by daily experience. The first Authority I shall produce for confirmation hereof, shall be out o [...] Soranus Ephesius, who in the life of Hippocrates reports of him, how he by A [...] discovered the Love of King Perdice who was enamoured of Phile, one of h [...] [Page] Fathers Concubines, and by reason hereof was growne Hecticall. The like is reorded of Erasistratus the Physitian, who Plut. in Demet. val. Max. l. 15. c. 7. [...]n like manner discovered the unlawfull [...]esires of Antiochus, sonne to King Seleu [...]hus, who was desperately gone in love [...]oward Stratonica his Mother in Law: and by the same Physitian was at length perfectly cured of his malady.

Neither is it necessary, that he should [...]e a Physitian, that must make this discovery: for we know that Jonadab found Lib. 2. Reg. c. 13. out the love of Amnon to his sister Tha [...]ar: and Canace's Love was first discovered by her old nurse.

Prima malum nutrix animo praesensit anili.

Galen, in that book of his, which he [...]ntitles, Quomodò morbum simulantes sint Deprehendendi, boasts how that himselfe had found out the Love of a fellow that was servant to a Knight in Rome, that had purposely made his knees to swell, by rubbing them with the juyce of Thapsia, that so he might not be able to wait on [Page] his Master into the Field, but might stay at home, and by this meanes have the fitter opportunity to enjoy his Mistresse. And in his book de Praecog. he relates the manner, how he discovered the Love of Iustus his wife, who was enamoured of one Pylades: and that, meerely by feeling her pulse very hard, and observing withall her countenance, as he named him to her.

—Quis enim benè celat Amorem:

Emicat indicio prodita flamma suo.

Anacreon the Poet makes great boasts of his owne skill in this particular, in his last Ode, after this manner.

[...]

[...].

[...]

[...].

[...]

[...].

[...]

[...].

in english thus.

[Page]

By markes, our Horses beare,

We straight know whose they are.

By his Tiare, a man

May know the Parthian.

And so, at first sight, I

An Amorist descry.

For in his Breast's a signe,

By which I can divine.

For as soone as ever Cupid hath kindled this fire within their Hearts, they are constrained presently to lay open their Breasts, and cry out for helpe. The heate of these flames oftimes discovers it selfe in the Cheekes, where it presents the beholders eye with as many various colours, as the Rainebow weares.

—Benè quis celaverit Ignem?

Lumine nam semper proditur ipse suo.

Quod licet, ut possum, conor celare pudorē;

Attamen apparet dissimulatus Amor.

Who's he, that can hide fire? whose brighter Raies,

The more restrain'd, the more themselves betray.

[Page] Nor can Love be by any art supprest,

Where each Blush tells the secrets of the Breast.

And for this cause Diotimus in Plato's Conviv, saies, that Love inherits this from his mother Penia, to be alwaies [...], naked, and without a covering. And for this cause the Poets also alwaies feigne him to be naked, because, as Erasmus in his Adagies observes, Love cannot be covered. For, not the eyes alone, but even the tongue also, and the cheekes themselves by their Blushes will necessarily discover it. Yet notwithstanding all these manifest signes of Love, together with their frequent sighings, continuall complaints, Importunate praises of their Mistresses, and the like: the Lover still beleeves his desires are so closely carried, as that the quickest apprehension cannot discover them: whereas indeed they lye open, and exposed to every eye.

I shall willingly grant, that it is not so easy a matter to discover the Love of one that is but lightly touched with it. But if the party be but so farre entred into [Page] it, as that Melancholy, or Love-Madnesse now begins to seize on him: I dare undertake to finde out such a ones disease, [...]s easily, as any other violent Passion of [...]he Mind what ever: so that I may but have liberty to observe the Actions and Gestures of the Party Affected; and that, [...]y those Rules I have observed to have been delivered by Galen, concerning this Particular.

The meanes and order of Proceeding [...]n this Discovery, I shall hereafter deliver unto you: by which you shall be able to finde out this Malady, not only where [...]t is already setled, but also where there is but a bare Inclination unto it only in the Constitution. And herein I shall be forced to crave assistance from all faculties, and sometimes too, as Galen saies, we must be content to helpe our selves with bare conjectures: as he him selfe was once faine to doe, when he discovered the deceit of a Knight in Rome, that feigned himselfe to be troubled with the colicke, that so he might avoid being present at a generall Assembly of the Citizens. Notwithstanding, as he there observes, this [Page] [...] [Page] [...] [Page] discovery was not properly of Medicinall Cognition; but rather belonged to the power of Reason and Common Sense: which, although it be common to all, yet is it exact and Ripe in a very few. And therefore he concludes, that where this naturall faculty is sound, and joyned in commission, as it were, with Medicinall experience, that man shall be able to make any the like discoveries as these.

CHAP. XIV. Signes Diagnosticke of Love. Melancholy.

AS this Disease findes its first passage into the inward parts of the Body Avic. l. 3. fen. 1. t [...]. 4. c. 23. through the eyes: so doe they give the first assured and undoubted tokens of the same: For as soone as ever this Malady hath seazed on the Patient, it causeth a certaine kind of modest cast of the eyes, which the Latines expressed by the [Page] tearme of Emissitii Oculi; and the Greeks call it [...], or [...]. And therefore our Moderne Anatomists call that Muscle, which is the Instrument by which this Love-looke is caused, Musculus Amorosus. Laurent.

But if the party be over farre gone Gordon. c. de Amor. part. 2. with this disease, the eyes begin then to grow hollow, and dry, (unlesse perhaps some unkindnesse, or deniall from their Mistresse, or else her Absence moisten Merc. l. 1. Meth, med, c. 17. them with a teare or two:) and you shall observe them to stand, as if they were either in some deepe contemplation, or else were earnestly fixt in beholding something or other that much delighted them.

And if the Lovers eyes be thus discomposed, and out of order; how much more thinke you is his heart? For you shall see him now very jocund and laughing; and presently within a moment he falls a weeping, and is extreame sad: then by and by againe he entertaines himselfe with some pleasant merry conceipts, or other; and within a short space againe is altogether as sad, pensive, and dejected as before.

[Page]

[...]

[Page]

[...]

[Page] This Passion you may observe drawne our to the life by Virgill, in his Dido, Aeneid. 4.

Vritur infaelix Dido, totâ (que) vagatur Vrbe furens, &c.

Aeneid. 4.

She was so tormented with the heate of her Love, that she ranne up and downe the Citty, as if she had been distracted.

Nunc media Aeneam secum per moenia ducit;

Sidonias (que) Ostentat opes, urbem (que) paratam.

Incipit effari, media (que) in voce resistit.

Nunc eadem, labente die, convivia quaerit:

Iliacos (que) iterum, demens, audire labores

Exposcit; pendet (que) iterum narrantis ab ore.

Now through the Towne she doth Aeneas guide:

Boasting its wealth, & how 'tis Fortified.

Meane while her Tongue betraies her griefe: And when

The day's now spent, the Feasts begin agen.

[Page] To heare Troy's fall againe, then doth she long:

And still her eare's chain'd to th' Historians Tongue.

These Perturbations proceed from the Diversity of those objects they fancy to themselves: and in like manner as these are either sad or joyfull, so they themselves either blush, or waxe pale at the apprehension; as the Poet observes.

Nec latet haustus Amor, sed fax vibrata medullis,

Stat. l. 1.

In vultus, at (que) ora redit, lucem (que) Genarum

Fingit, & impulsam tenui sudore pererrat.

Love can't lye hid: his torch, within the Heart

Once kindled, straight inflames each other part.

A gentle sweat bedewes the Limbes; the eye

Betraies its heat: the cheekes warme blushes dye.

To this we may adde their excessive talking, [Page] which proceeds from the fulnesse of their Heart. For Love, saies Plutarch, is naturally a great Babler, especially when Symp. l. 2. qu. 5. it chanceth to light upon the commendation of those things that are its objects. For that Lovers have a strong desire to enduce all others to the beliefe of that, whereof themselves are already perswaded: which is, that they love nothing, but what is absolutely perfect, both for Goodnesse, Beauty and Profit: and they would willingly have these opinions of theirs confirmed also by all other mens judgements. This is that which moved Candaules to bring Gyges into his bed-chamber, and there to let him have a perfect view of the naked Beauties of his Wife. Vnlesse you will rather say, that the Reason that those that are in Love, talke so much, is, to exercise their Perswasive Faculty, that so by this means they may render themselves the more worthy of their Mistresses Love.

Non formosus erat, sed erat facundus Ʋ lisses.

Attamen Aequoreas torsit Amore Deds.

[Page]

Twas not Ʋlisses Forme, but sweet Discourse,

[...]at did, to seeke his love, the Sea-Nymphs force.

[...]nd for this cause the Heathen of old Paus. Eliac, Plutar. tr. de praecep. matrim. [...]ere wont to place the Image of Venus, betwixt the Images of Mercury and Pi [...]o; the one being the God of Eloquence, [...]e other the Goddesse of Perswasion. Which gave occasion to Lucian to feigne, at Mercury, as soone as ever he was [...]t newly borne, overcame at wrastling [...]e God Cupid, who before had trium [...]ed over all the other Gods, both Coele [...]all and Infernall.

By the signes we have already set owne, and by his languishing countenance did Ionadab discover that Amnon, [...]ing Davids sonne, was enamoured of me Princesse, or great personage. For [...]hose that are in Love, saith Cydippe in O [...]id, have alwaies a kind of languishing countenance, and that too without any Apparant cause. So likewise by those above named Symptomes, joyned together with the palenesse of the Colour, & [Page] feeblenesse of the knees, was a step mother mentioned by Apuleius, discoverd to be in love with her sonne in Law: P [...] lor deformis, Marcentes oculi, lassagenu [...] quies turbida, & spiritus cruciatus t [...]rd tate vehementior: which Apuleius could not learn any thing of Avicen, before whose time he lived above 800 yeares. But this Chronologicall errour the Render may be pleas'd to passe by: since it cannot argue any want of judgement in the Author, but meere incogitancy only. Apuleius seems to have learne of Avicen, or some other o [...] the Ancient Physitians.

There is besides, no order or equality at all in their Gesture, Motions, or Actions: and they are perpetually sighing, and complaining without any cause. Sapho could not sit a Arnal. de Vil. no. c. de amo. her distaffe: Paris could not sleepe: Canace grew pale, leane, and froward, and C. à veg. l. 3. meth. med. c. 17. was still complaining without any evident cause; and by these signes her nur [...] found that she was in Love.

Fugerat ore color, macies (que) obduxerat Artus;

Sumebant minimos ora coacta cibos.

Nec somni faciles, & non erat annua nobis:

Et gemitum, nullo pressa dolore, daba [...]

Prima malum nutrix animo praesensit anili. &c.

[Page] In like manner did Erasistratus discover Plut. in Demet. Val. Max. l. 5. c. 7. [...]he Love of Antiochus, to his Step-mother: for so soon as ever she but entred into the Chamber, his colour changed, his [...]eech was stopped, his lookes were smi [...]ing, and pleasant, or else, (as Vigenerius [...]ith) very stedfastly bent upon their Object: his face burned, and hee was all in a weat, his Pulse beat very disorderly, and [...]stly his heart failed him: he grew pale, amazed, astonished often: with other such [...]ke Symptomes, which (as Sapho affirmes) are wont to appeare in Melancholy Lovers. [...]: as Plutarch hath it, in the [...]fe of Demetrius. Yet we finde these ver [...]es of that Learned and Amorous Poëtesse [...]apho cited thus, in Dionysius Longinus. De subl. gen. dic.

[...]

[...].

[...].

[Page] Which are translated into Latine both by Ovid, Statius, and also by Catullus in that manner.

Lingua sed torpet; tonuis sub Artus

Flamma dimanat: sonnitu suopte

Tinniunt Aures: Gemina & teguntur Lumina nocte.

My stam'ring tongue her speech forgets.

A gentle Heat each Ioynt besets:

All quicknesse from my Eyes is gone:

My Eares heare no sounds, but their own

By which Verses we may conclude, that this Damsell was as skilfull, and as well Orib. l. 8. Synop. c. 9. de Amo. experienced in this Art, as any either of our Greek, Arabian, or Latine Physitians, P. Aegin. l. 3. c. 17. de Amor. for as much as there is not nay mention made of any Symptome or certaine signe of this Disease, by them, which she seems Haly ab. 9. Theor. c. 7 Alsarau. l. pract. sect. 2. c. 17. not acquainted with.

Galen, Erasistratus, and all our Modern Physitians, adde to these, the unequall and confused beating of the Pulse: And Galen boasts, that by these Signes joyned together, he discovered the miserable doating of Iustus his wife upon Pylades. I had [Page] found, (saies he, Lib. de Cogn. & Cur. morb. Anim. and cap. 6. de Praecogn. ad Posthem.) That she had neither Fever, nor any other Corporall Disease; so that I presently conjectured that shee was in Love. And [...]hen, because that at the naming of Pylades, her colour changed, her Pulse beat unequally, and with diverse motions, as it [...]ses to doe, when a Man resolves on any treat matter of Consequence; I concluded that she was in Love with Pylades. From which words of Galen, there is a [...]ice Question raysed by our Moderne Physitians, whether or no there is a certaine distinct kinde of Pulse by which Love is discovered, besides that Inequality, which Galen elsewhere calls, [...], and Plutarch, [...]: which you may read at large discussed by Fran [...]iscus Vallesius L. 3. cont. Phil. & med. c. 14. Christ. à Vega. c. de Amor. Vallesius, who, with Avicen, and the more Learned sort of Physitians, main [...]aines the Negative: and that, because that Rationall Love is an Affection of the Braine, as likewise Irrationall and dishonest Love is of the Liver; but neither of them of the Heart, (as wee have already demonstrated) which suffers no whit at [Page] all in Love, but only by Sympathy.

Yet I deny not, but that by the Pulse it is possible to know a Passionate Lover, by reason of the stirring of the Spirits: for which cause, Avicen saies, that if one Lib. 3. fen. 1. tr. 4. c. 23 would know the name of such a ones Mistresse, he must feele his Pulse, and at the same instant name the Party whom hee suspects to be the cause of his Malady, & take some occasion or other to commend her Beauty, sweetnesse of Behaviour, Parentage, Attire, or Qualities of Mind: for at the same time, Pulsus diversificabitur in varietate magnâ, & fiet similis Intersecto; you shall perceave, saith he, a strange alteration in the Motion of the Pulse, and it will be very unequall, and often interrupted. Which is the opinion of Galen also, in the afore cited places; and of Paulus Aegineta ind his 3. booke, and 37. Chapter. Lib. 2. art. med. sect. 3 c. 6.

Christophorus à Ʋega addes to these Signes here set downe, another, which in my opinion seemes to bee of litle or no moment: and that is, that those that are in Love, will not eat Grapes; because that this kinde of fruit filleth the Stomack and Belly with Winde, and this Inflation [Page] oppressing the Midriffe, and hindering the motion of the Heart, disturbeth Respiration, and suffers them not to sigh at their pleasure.

By the greater part of these Signes, when I first began to practise in this Faculty at Agen, the place of my birth, in the yeare 1604. I discovered the foolish doatings of a young Schollar of that City, who was desperatly gone in Love, and made his complaint unto mee, that notwithstanding all the Medicines that had been prescribed him by the Physitians of that place, and a certaine Paracelsian Mountebanke that he had met withall, he could neither enjoy his sleep, nor take delight in any thing in the world; but was so full of discontent, that he was faine to retire from Tolose to Agen, hoping by this change of Aire to finde some mitigation of his griefe: where as, contrary to his Expectation, he found himselfe in a farre worse state then before. When I considered his relation, and withall saw him to be a young Man, and affected with these Griefes and Discontents without any Cause, whom but a litle before I had [Page] knowne Ioviall and merry: and perceaved withall his Countenance to be grown pale, yellowish, and of a sad decaied colour; his eyes hollow; and all the rest of Body in reasonable good plight: I began to suspect it was some Passion of the Minde that thus tormented him: & then considering his Age, and his Complexion, which was sanguine, and his Profession; I certainely concluded that his Disease was Love. And as I was urgent upon him to let me knowe the Externall cause of his Malady, there comes by chance a handsome servant-maid of the House about some businesse or other into the Roome where we were, and was the meanes of discovering the true ground of his Disease. For she coming in at the instant as I was feeling his Pulse, I perceaved it suddenly vary its motion, and beat very unequally; he presently grew pale, and Blushed againe in a moment, and could hardly speake. At the last seeing himselfe as it were taken tardy, he plainely confest the true Cause of this his distemper; but withall refused to admit of any other Cure but from her that had given him his [Page] Wound: and therefore intreated mee to desire the Mother of the Damsell to give [...]er consent that hee might marry her; presuming that his Father, notwithstanding she was no fit match for him, would not deny him that Contentment, on which his Life and safety depended; oftentimes repeating that Verse out of Propertius.

Nescit Amor priscis cedere Imaginibus.

Lib. 1. El. 5.

Cupid, nor Homage yeilds, nor place,

To Swelling Titles, Blood, or Race.

But this Marriage could not bee effected: the young Man in the meane time grows worse and worse in a desperate manner, till at length a Fever seazes on him, together with a violent spitting of Blood. This amazes him; and seeing no other meanes of safety, he is at length perswaded to follow my Directions: and so by such Physick as I prescribed him, he was at length perfectly cured of his Malady.

A like story to this may you read in Obser. 7. l. 2. Valleriola, of a Cure wrought by himselfe upon a Merchant of Arles, who had continued [Page] for the space of six Moneths distracted with Love: and had he not been prevented by the care of his Parents, hee had killed himselfe.

But what need we trouble our selves to seek so farre for Examples of this kind, seeing that there is hardly a Disease more frequent in our Eyes then this of Love, if we are able but to distinguish betwixt it, and the other kindes of Melancholy; as Madnesse, and the Suffocation of the Matrix: with which Diseases, this of Love hath great Affinity.

CAP. XV. The Cause of Palenesse in Lovers.

THE Palenesse of the Colour, is a thing so Proper to those that are deeply in Love, that Diogenes, one day meeting a young Man that looked very pale, guessed him to be either a very Envious person, or else that he was in Love: [Page] according to that of the Poet.

Palleat omnis Amans: Color hic est aptus Amanti.

It is the proper Colour & Badge of Love. But by the way it is to be noted, that we must not understand by this word Pale, a simple Decoloration, or whitenesse of Probl. 4. sect. 38. the Skin, which, as the Philosopher saies, is, as it were, a kinde of Putrefaction of the skin: [...] But rather a mixt Colour of White, & Yellow; or of White, Yellow, & Green: which Hippocrates calls [...], Plutarch, and Lucretius, [...]; and all Greeke Writers, [...], or [...]. For these words doe not signify a bare Green; but also a pale Colour, and such a one, as appeares to be in Corne, when as Immoderate Heat, and a Southerne wind hath ripened it too soone: as we may easily collect from that Con. 3. in 6. Epid. place of Galen, where, speaking of the Asians, he saies, that, [...]. [Page] When they see any looke pale, they presently aske, what's the reason they looke so [...], Greene; making no difference at all betwixt these two words, [...], pale; and [...], greene. Now, (saies the same Author,) this pale colour is such, as we see in Fire, & Ocre, or Orpiment: and is caused in the body by the Permixtion of yellow choler with the thin waterish parts of the Blood. Which opinion of his is also confirmed by Phavorinus, who will have this word [...] to be derived from [...], by adding [...] after [...], and translating [...].

Whence we perceave how grossely Ruellius is mistaken, on the 78. chapter of Dioscorides, where he very confidently denies, that we have the true Myrrhe, because it is not Green: supposing that [...] signifies only greene, and not yellowish; or rather such a colour, as appears to be in Hearbes that are dried, in Lib. de intern. aff. Aret. l. 1. de caus. & sign. morb. Chrom. c. 13. Lentils, and in the dried pills of Pomegranats: And therefore Hippocrates oftentimes calls such pale folkes, [...], and [...]: and Aretaeus, [...]: and the Comedian, Oculos Herbeos.

[Page] The Poëts also acknowledged this Co [...]our to be proper to Lovers, and not the Ovid. Met. 4. white, when that they feign'd, that Cly [...]ia, De diff. Resp. dying for the love of the Sun, was turned into an hearbe of a pale and blood [...]esse colour, which the greekes call [...]: which colour is for the most part the signe of a distempered Liver, according to Galen: [...], which being caused by reason of the great abundance of yellow Choler, mixt with the crude Humors, and dispersed all over the body, it infecteth with its colour the skinne, which according to our Physitians, is To [...]tius Corporis Emunctorium. Whence it is, that by the ill colour of the skinne is knowne the badnesse of the Humours, that putrify within the Body. [...], Hip. I. de Hum. [...]; saith Hippocrates; The colour of the Humours, unlesse they retire into the most inward parts of the Body, appeares evidently in the skinne: but chiefely in the Face, because that the skinne of that part is more thin and fine, then of any other part; and therefore the more apt to receive [Page] the tincture of the Putrified Humours. But if by chance any small portion of Melancholy be mixed with the Cholericke Humour, the party then becomes of a kind of tawny colour, or a darke green: which colour Plutarch and Aretaeus expresse very aptly by the word, [...].

CAP. XVI. What manner of eyes Melancholy Lovers have.

THere is no part of the whole Body whatsoever that sooner discovers the Indisposition of the Body then the Eyes; according to the doctrine of Hippocrates: [...]: looke in Lib. 6. Epid. sect. 4. Aph. 26. what state the eyes are, in the same is the rest of the Body. A manifest experience whereof we have in our Lovers, who according as Avicen, P. Aegineta, Oribasius, Haly Abbas, and Alsaravius, observe, [Page] have their eyes hollow, and sunke into their head, dry, and without teares; yet alwaies twinkling with a kind of smiling [...]ooke. This hollownesse of the eyes, which Alexander Aphrodisaeus calls [...], and Rufus Ephesius [...], proceeds, as Stephanus Athen. saith, from Gorreus. Merc. in Progn. Hippocr. Foesius in Hipp. the Imbecility of the naturall Heat, and the Dissipation of the spirits, which doe abound in the eyes: or else by the malignity and ill temper of the Humours: or lastly by a consumption.

Yet we may observe great contrariety of opinion among these Authors: For Avicen, Oribasius, and Alsaravius affirme, that those that are sick of Love-Melancholy, are leane generally throughout the whole Body, as well by reason they eate and drinke very little, as also for that their Digestion is very bad, by reason that the spirits and Naturall Heat are withdrawne from the stomacke, to the Braine. And yet these above named Authors say, that, Oculi soli non concidunt; it is not the eyes alone, that suffer in this disease: whereas P. Aegineta maintaines the quite contrary opinion, saying, that [Page] caeteris partibus corporis illaesis, nullâ (que) calamitate collabentibus, soli illi Amatoribut concidunt: All the other parts of the Body continuing in a good and perfect state of Health, the Eyes only in Love-Melancholy are ill affected.

Christophorus à Vega, willing to excuse Lib. 3. de Art. med. c. de Amor. Aegineta, saies that he understands by Collapsus, in this place, segnem motum & Desidentiam, a kind of dull heavy motion of the eyes. But I conceive this exposition to be somewhat forced: for as much as the same Author assents, with all the other above mentioned, that those persons that are in Love, have a continuall motion or winking with their eye-lids, semper conniventes: which motion Hippocrates in his Epidemicks calls, [...]. And Galen also seems to mee to favour this opinion of Oribasius and Avicen, when he saies in his second booke de Crisibus, that Hollow Eyes and a Pale colour are the evident and true signes of those that are oppressed with sadnesse, and other like passions.

But these Authors in my opinion, may be reconciled, by saying, that Avicen and [Page] Oribasius speake more consonantly both to Reason and Experience, if they be understood of Passionate Love, which is now already growne to a degree of Madnesse. For so the Divine Plato also in his Feast affirmes, that Love is, of his owne Nature, and also by the Hereditary Imperfection of his Mother Penia, alwaies Hard, Dry, Leane, and loathsome, [...]: because that by reason of too much [...]ntention of the mind, pensivenesse and Anxiety, the Lover looseth the fulnesse of flesh and good likeing of his Body, that [...]he before enjoyed. Which, when Aegi [...]eta denies, he is to be understood not of those that are farre gone in this Disease, but only newly entred into it. This explication for the reconciling of the contrariety of these Doctors opinions, if it displease any man, I shall expect a better from him.

[Page]

CAP. XVII. Whether Teares be Symptomes of Love, or no.

HIppocrates in his Epidemicks makes Aph. 17. Sect. 1. 1. 6. Teares to be of two sorts, Voluntary and Involuntary. The last of which kinds is caused by reason of the weakenesse of the Retentive Facultie in the Braine, which hath been debilitated either by some Disease, or by the great Abundance of moisture, contracted within the Head: or else because the expulsive Faculty of the Braine is provoked by the sharpnesse of the Humours in the Braine, or by the vapours that are exhaled from the inferior parts; as it is often seen in those that are sick of an Ague: or lastly by reason of some particular distemper of the eyes, as Exulceration, Fistula, Opthalmy, Running of the eyes, or the like, as also by Smoake, [Page] Dust, or other like externall causes.

As concerning voluntary Teares, it was the Opinion of Empedocles long since, that when any one was surcharged with any strong passion of the Mind, the Blood was troubled, and from thence followed Teares, in like manner as whey comes from Milke. Alexander Aphrodisaeus is of opinion, that the Melancholy Humour having shut up and encompassed the Heart; the Humidity endeavours to shew it selfe, where it findes the freest passage.

But we say, that the materiall cause of Teares, is the same with that of Spittle; which is, the Abundance of serosity remaining in the Braine, after the third concoction: by reason whereof old men, women, and young children, are more inclined to weeping, then any other.

Now this moysture flowes from the eyes, either by reason of the compression of the Braine, during the time of sadnesse: or else by the Dilatation of it; as we often see it comes to passe in those that are charged with some suddaine great joy, or else [...]augh extreamely. For as much then as [Page] Lovers are subject to all these passions, Avic. Arnald. of Ioy, Laughter and Sadnesse: it is evident that they are not Involuntary Teares that fall from Lovers eyes, which, as we have already shewed, are generally dry and void of Teares, but only the Voluntary, as when they either doubt, or else despaire of their Mistresses favour. And hence it is that we shall observe Poëts so often representing unto us Lovers weeping and lamenting: Because that Love is also delighted in Teares, according to the Poet.

Nonnihil aspersis gaudet Amor Lachrymis.

Propert. l. 1. Eleg, 11.

Yet will I not therefore presently conclude, that this signe is Pathognomicall, nor scarcely Certaine; especially in women, who as the Poet saies,

Quóve volunt plorant tempore, quóvt modo.

Have the command of their Teares, and can weepe, when, and how they please.

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CHAP. XVIII. The causes of Waking, and Sighes in Lovers.

THe causes of those continuall wakings Arnald. c. de Amor. Gordon. de Am. which oppresse Lovers, making them more Melancholy, sad, leane, and Dry,

(Attenuant Iuvenum vigilatae corpora noctes.)

Are, the diverse Imaginations and Fancies that steale into the Braine, and never suffer them to take any quiet repose: whence the Braine becomes Dry and Cold; Besides that from the naturall Melancholy, which is naturally Cold, and as dry as dust, there cannot be exhaled any sweet and gentle vapours, which by their moisture should loosen the nerves, and discharging them of their office, may so [Page] cause withall a cessation of all sense and motion.

And if by chance they be surprised by any light slumber, which is the provision Nature hath made for the repairing of the Animall spirits, which in them are wasted and much impaired, by the violence of their Imagination, and excessive wakings: that slumber is attended on by a thousand Phantasmes, and fearefull dreames; so that they awake oftimes more discontented, sad, pensive, melancholy, and fearefull, then before; and for the most part they find themselves more tormented sleeping, then waking.

Sighing is caused in Melancholy Lovers, by reason that they many times forget to draw their breath, being wholy taken up with the strong Imaginations that they have, either in beholding the beauty of their Loves, or else, in their Absence, contemplating on their rare perfections, and contriving the meanes how to compasse their Desires. So that at length recollecting themselves, Nature is constrained to draw as much Aire at once, as before it should have done at two or three [Page] times. And such a Respiration is called, a Sigh; which is indeed nothing else, but, a doubled Respiration.

CAP. XIX. During what age men and women are subject to this disease of Love-Melancholy.

NOtwithstanding that Democritus, as Epist. ad Demag. Hippocrates hath reported him, saies, that all Mankind from their very birth are subject not only to Diseases in generall, but even to this of love also in particular: [...]. Yet can it not be denied, but that some diseases are more appropriate to certaine ages, and seasons, then others are, as the same Authour affirmes, Aphor. 19. lib. 3. And in his Praedict. Coac. he definitively sets downe the limits of time, wherein a man is subject to all kind of diseases, to be, betwixt the age of fourteen yeares, and forty [Page] two: [...]. It remaines therefore that we examine, whether or no, a man is not subject to this malady of Love, without the compasse of these yeares.

Love being, as Plato saies, a strong desire of generation: of necessity, so long as a man is able to performe the Act of Generation, so long he is also subject to Love, and (if he restraine not his desires within the bounds of Reason,) to Love. Melancholy also. Now some Authours affirme, that a man is able to engender at nine, or ten yeares of age: and they goe about to confirme this their Assertion, by the examples of King Solomon, and Achaz, who had children, when they were but ten, or eleaven yeares old, at the most: which S. Gregory, S. Hierome, and Albertus Rosarius affirme that themselves have knowne by experience in some others. And, (which seemes a thing incredible,) Pliny reports, that among the Indians, the Plin. l. 7. c. 2 Mandri and Calingi have children at five, or six yeares of age.

But on the contrary, some againe there [Page] are, that would deprive men of this power, so long as they are under the age of Caes. 6 de Bel. Gal. twenty: and for this cause the Germans forbid carnall copulation to young folke, before they have attained unto the age of twenty yeares.

But the most received opinion is, that men and women are subject to this disease of Love-Melancholy, as soone as ever they are entred into those yeares, in which they begin Pubescere, to come to their Puberty: which appeares in men chiefly by their voice, which at that time growes greater and harsh withall, and in women it may be knowne by observing their breasts, which about this time begin to swell and grow bigger, and that for the most part, about the age of twelve, or Fourteene: And this is now the generall Rule, by which their Puberty is knowne, Jndagatione corporis inhonestâ cessante; Lib. 1. Instit. tit, 22. l. vult. C. quando tut. esse desin. by the Constitutions of the Emperour Justinian.

And as concerning those Instances of K. Solomon, and Achaz, above mentioned, we answer, that though perhaps it be granted that they are true; yet are they [Page] very rare, and scarcely to be paralleld: and that such persons being for the most part, very short-lived, (for Solomon lived not above fifty yeares:) it seemes in a manner necessary, that their Puberty should be earlier in them, then in other men: it being the Iustice of Nature, that those Creatures that must soone meet their Period, should as suddenly arrive to their Perfection and Maturity: as we may observe in women, who, according to Aristotle, [...], as they are ripe sooner then men, so doe they commonly faile before them.

Now as youth, or Puberty opens the way to Love; so in like manner doth old age shut it up. Which Solon finding in himselfe, be gave the Gods great thankes for sending him so great a blessing as old age was; wherein he enjoyed more contentment and pleasure, by being freed from his former youthfull Amorous heats, then he felt discommodity or trouble in Pol. l. 4. c. 16. & l. 5. de Hist. Anim. c. 14, & l. 7. c. 6. his old age.

Aristotle saies, that it is about the age of threescore and ten, that old men begin to be out of Cupids reach, and bid Defiance [Page] to Venus. And therefore the Emperour Tiberius thought those men worthy to be punished that at these yeares were not able to governe their desires, but suffered themselves to bee overcome by this youthfull Passion of Love: and to this purpose enacted the Law called Papia Poppaea, for the restraining of this Abuse. And to this the Poet Gallus seemes to allude, when he thus breakes out into an Exclamation.

O miseri, quorum gaudia crimen habent.

How miserable is the condition of Mankind, when as their very pleasures are numbred out unto them by their Punishments?

But Avenzoar confutes Aristotles opinion Lib. 2. tr. 3. c. 1. by many forcible Arguments; which for brevity's sake I shall omit: only adding in confirmation hereof, the examples of King Masinissa, who got a child when Plin. l. 7. c, 14. he was fourescore yeare old: and Cato the Censor, who did the like at threescore and fifteene. Our Historians goe yet farther, and report for certaine, that Ʋladislaus, [Page] King of Polonia, had two sonnes, when he was fourescore and twelve, or thereabout. And Felix Platerus in his Medic. Observat. saies, that his Father had a Daughter at fourescore: and his Fathers great Grand-father had a sonne after he was a hundred yeares old.

I grant that in the greatest part of old men, after they are once threescore, all their desires, (excepting that of Covetousnesse,) are [...], as Plutarch expresseth it, Toothlesse: yet will we not exempt them wholly from this disease of Love. For besides those examples already alleadged; we read, that Theseus was above threescore yeares old, when he was so enamoured of the beauteous Helen, that he ravished her. And we are taught by daily experience, that the Emperour Claudius, who succeeded in the Empire the next but one to Tiberius, not without very just cause abrogated the Poppaean Law.

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CHAP. XX. The Signes whereby we may knowe those that are inclined to Love-Melancholy.

ARistotle in his Ethicks, and Tully in his Tusculan Questions, distinguish betwixt [...], the Lover, and [...], the Amorist: as we distinguish betwixt Ebri [...]us, one that is Drunke, and Ebriosus, a Drunkard. Because that a Lover, is one that is indeed falne in Love; but an Amorist, is one that is inclined to this Folly, either by his Naturall Constitution & Temper of Body; or else by reason of his Education, Discipline, Custome, or the Like.

The Diagnostick signes of the Lover we have already delivered in the precedent Chapters; It remaines now that we set downe those by which the Amorist is to be knowne: seeing our Intention is, to prescribe as well the meanes to prevent [Page] this Malady, as the Remedies to cure it.

In the First place then we are to consider Hip. l. de steril. & l. 4. de morb. nat. Gal. l. 1. ad Glan. c. 1. the constitution and Habit of the whole Body, when so ever wee desire to know, to what Diseases any one is subject. For by this meanes Helen knew that Paris was fitter for Cupids service, then for Mars.

Quòd bene te iactas, & fortia facta recēsen

A verbis facies dissidet ista tuis.

Aptamagis veneri quàm sunt tua Corpora Marti:

Bella gerant fortes: tu Pari semper Ama.

Thou brag'st well: But this smooth cheek speaks thee farre

More apt for Venus, then for Mars his warre.

Let others fight; and on their enemies prove

Their ruder strength: my Paris thou shalt love.

In the second place, the Temperature of the Principall, and secret parts is to be considered; of which I shall speake more hereafter, in the Chapter of Physiognoms [Page] only in this place giving you to understand, that a hot and dry Temperature, or [...]se such a one as is only hot; is the most [...]nclined to Love. We must also observe the parties Complexion: for we see that [...]ose that are of a sanguine Complexion, [...]re generally very Amorous: Not that I would have a man alwaies weare a sad, towning, austere Countenance.

Habet tristis quo (que) Turba Cynaedos.

Mart. l. 7. Ep. 57.

For under such a one there ofttimes lies hid the strongest Inclination to lasciviousnesse.

[...]n the next place we shall doe well to consider the age: for commonly the younger Arist. l. 7. de Hist. anim. c. 1. & l. 5. de gen. anim. c. 7. Alex. Aphrod. l. 1. Probl. 123. Cael. l. 15. c. 24. Al [...]. Botton. c. 15. de morb. mul. people are more subject to this di [...]case, then the elder: especially while they have a harshnesse in their voyce, which the Greeks call [...]; the Latins, Hircire: And in wenches, when their Brests begin to burgeon, which the greeks all [...], the latin Fratrare, Sororiare, Catullire: At which time, Aristotle warns all Fathers to have a strict eye over their Daughters, and not to suffer them to converse [Page] with young men, especially such a [...] are given much to Courtship: Because that at this time they have an extreame raging desire over all their Body.

But old men on the contrary side, are as much averse from venery, unlesse they be naturally very leacherous. For Enripides saies, that Venus is displeased with old men: And for this cause the Heathens, (at Plutarch reports) accounted those Marriages that were celebrated in the moneth of May, Disasterous, and ominous; as some superstitious Christians also doe at this day: because that Venus hated this moneth, as being consecrated to the honour of old age.

Lacydes, King of the Argians, was knowne to be in love, by his over curious trimming and curling of his haire: as was Pompey the great also, by the nice scratching of his head with one finger.

Magnus, quem metuunt omnes, digito caput uno

Scalpit. Quid credas hunc sibi ved [...] virum?

He, whom the world feares, nicely with one naile

[Page] His head doth scratch; what, thinke ye, doth he aile?

Our Ladies have the same opinion of [...]ose men that are very hairy, that Aristo [...]e hath; [...]. Hairines, saith [...], is a signe of the abundance of Excrements: And for this reason, those men that [...]e hairy, are fuller of seed, & therefore Jo. Bapt. Porta. [...]re addicted to Venery, then those that [...]e smooth. As it is also observed in the are, who being extreame hairy, as having [...]ly among all other living creatures, [...]ire also on the ball of his feet, is withall counted one of the most lustfull creatures Polemon. that is.

On the contrary a woman cannot en [...]re a man that hath but little Beard; not [...] much, for that they are commonly cold [...]d impotent, as that, so much resembling [...]unuches, they are for the most part in [...]ined to basenesse, cruelty, and deceitfulnesse. Such a one, as Plato reports, was Melitus Pitheus, that was Socrates his [...]lse accuser, and in regard of that very [Page] thing excepted against by Socrates.

But this is then found most true, when they are leane withall, and have thin, ho [...] Iow, shriveled Cheekes. For, as the Physiognomists say, these markes denote Adamant. Porta. man to be of a filthy, lustfull disposition and that by reason of the Imaginative Faculty being depraved: but withall, Envious, Crafty, and consequently a knave; according to the doctrine of the Philosopher, [...]. in Physiogni.

Their Extraction and Descent and things also very considerable; as well fo [...] that children may have the same Temperature both of the Principall parts, as also of those that serve for Generation, that their Parents have: as also by reason of ba [...] discipline, & ill example. We might also Aul Gellius. l. 12. Noct. Attic. c. 2. adde to these, the milk of the nurse, which as Phavorinus affirmes, is of very great force, either in correcting, or corrupting as well the manners of the mind, as the Constitution of the Body: for as much as those alwaies follow the Temperature o [...] the Body. And of this opinion the Po [...] also seemes to be, where he brings Dido, reproaching Aeneas with his Education, [Page] and thus upbraiding him with his cruelty.

Non tibi Diva parens, generis nec Dardanus autor,

Aeneid. 4.

Perfide: sed duris genuit te cautibus horrens

Caucasus; Hircanae (que) admôrunt ubera Tigres.

No Goddesse brought thee forth: nor canst thou be

Deriv'd, false man, from Trojan Ancestry.

But thou, from some hard, unrelenting Rocke

Descended art; and Tigers gave thee suck.

Michael Scotus, discoursing on this point, reports that he had seen a child that had been nursed up by a sow; who when he was now grown to some bignes, would eat immoderately, as Hogs doe; and delighted very much to tumble and wallow up and downe in durty places. And he te [...]s a story of another, that had been brought up by a shee-goat, who in his going skipped after the manner of Goats, and would ever be pilling and eating the barke of Trees.

[Page] Hippocrates, Ptolomy, and Vegetius, affirme that the Aire, Climat, and place of Veget. l. 1. c. 2. their Birth are of very great consideration in this particular: Et Plaga Caeli, non solùm ad robur Corporis, sed etiam Animorum facit, saith Vegetius: The Climat conduceth much, not only to the strength and perfect Temperature of the Body, but of the mind also, and its faculties. And indeed we see commonly that the Germans are great Drinkers, the Spaniards proud, the English deceitfull, the French unconstant, the Athenians witty, the Thracians dull, the Sarmatians Chast but the Neopolitans, Asians, Africans, and Aegyptians, very lascivious and addicted to Venery. And Ovid makes the Thracians also beare them company, when he speakes thus of Tereus.

Digna quidem facies ast hunc innata libido

Extimulat; pronum (que) genus regionibus illis

Jn Venerem: & flagrat vitio gentis (que), suo (que).

Translated by G. S.

Her face was excellent: But inbred lust

Inrag'd his blood; to which those Climes are prone;

Stung by his Countries Fury, and his owne.

[Page] But these signes are very uncertaine, and meerely conjecturall: For, as Apuleius saies, Apud socordissimos Scythas Anacharsis sapiens natus est: & apud Athenienses, Melecides fatuus: The wise Anacharsis was descended from the dull heavy Scythian: and Athens brought forth Melecides, a Foole.

But what shall we say to that story of a litle blind Dog in Italy in the time of the Emperour Iustinian, who, as Nicephorus Niceph. l. 17. c. 32. reports it, was able by certaine signes to give notice of such persons as were any way touched with unchast desires? Or the Bird Porphyrion, mentioned by Dupreau, in Anno 563, that would make as though she would strangle her selfe, if she but perceived an Amorous or an adulterous person within her Masters house? Or to the Water of Triall, used by the ancient Hebrewes, for to prove whether P. Belon. a married woman had been dishonest or no: Of which water an unchast woman had no sooner tasted, but she began presently to be very dry; whereas on the contrary, if the suspicion were unjust, she thereby recovered a more perfect state of [Page] health then before. And lastly to another Fountaine, the vertue whereof was such, Fulgos. l. 8. Ebor. tit. de absol. reor. that if any unchast woman touched it, the water would burne her flesh; but did no hurt at all to those women that were chast. Which Gangolphe, wife to a certaine Burgonian, supposing to be fabulous, for the satisfaction of her Husband, who had but just cause to be jealous, would needs one day thrust her arme into the Fountain: but she presently drew it forth againe, all scorched and burnt? What shall we say (I say) to all these, but only that God hath given to many things such hidden qualities, as that the most learned Philosopher can render no sound evident reason of them. Nature rerum vis at (que) Majestas in omnibus momentis fide caret: saith Pliny: Plin. l. 7. c. 1. In all things of strange and miraculous production, the power and Majesty of Nature transcends all beliefe.

Multa tegit sacro involucro Natura; ne (que) ullis

Lucretius.

Fas est scire quidem mortalibus omnia, Multa

Admirare modò, nec non venerare; ne (que) illa

[Page] Inquires, quae sunt Arcanis proxima. Nam (que)

In manibus quae sunt, haec nos vix scire putandum est.

Est procul à nobis adeò praesentia veri.

Wise Nature many things with mists doth vaile:

And then decrees, mans knowledge here shall faile.

Her secrets, of our wonder then must be

The Object, not our curiosity.

We scarcely know the things before our eyes.

So darke, and hidden are truths Mysteries.

It is much more easy to shew a reason Lemni. de occul. nat. mir. c. 30. of the discovering of unchast persons by the stones in their Rings, or other Iewels: which are thought to change their colour, and become obscure, darke, and pale, by reason of those vapours, that arise from the unchast lustfull bodies of those that weare them: an experience whereof I my selfe have seen in the Eranos, or Turquois stone. Prol. Centil. prop. 51.

The Genethliacall Astrologers have other signes, more subtle, though perhaps not much more certaine; which they take Iul. Firm. [Page] from the Horoscope. They say, that if one be borne when Mars and Venus are in conjunction, he will undoubtedly be inclined to Love and Erotique Melancholy; but perhaps much to his owne dammage. For if the Sunne rise, under the Conjunction of these two Planets, he will not be

Felicior Astro Martis; ut in laqueos non incidat.

Aristotle, in his Politicks, will have the Pol. l. 2. c. 9. meaning of this to be, that Martialists, and men of warre, are easily taken Prisoners by Cupid: [...]: All these kind of men (saith he,) are very prone to Venery. And the Physitians say, that the Astrologers, by Venus, understand Phlegme, or rather Blood; and by Mars, Choler: For Mars is hot and dry; and Venus moist: which two Complexions, being met together, Ficin. c. 9. orat. 7. in conv. Plat. Franc. Valler. Observ. 7. l. 2. Equi. c. 2. l. 4. denat. Amor. doe make the persons enclined to mutuall Love. The same judgement doe they give of him that is borne, when Venus is in Leo; or when the Moon, and Venus doe mutually aspect each other: or else when Iupiter [Page] is in a Trine, or Sextile aspect with the Sunne, or Mercury; especially if it happen on the second, or fifteenth day of the Moon

But there is no great heed to be taken, what these men say, who are for the most part (in the opinion of S. Augustin) meere S. Aug. confel. l. 7. c. 6 & l. 2. de Doctr. christ. c. 21 Cheaters and Impostors: as you may see proved at large by Ioan. Picus Mirandula, in his 12 bookes that he hath written against Iudiciary Astrologers, being moved thereto, because that one of them, named Bulanus, had cast his Nativity, and Cardan. Aph. 63. Segm. 1. Aph. Astro. told him that he should live but 34 yeares: which indeed afterwards fell out accordingly. In which bookes of his, he seemes to have comprehended all that can be said against these Fumi venditores: and he hath also been seconded by his Nephew Franciscus Io: Picus, in his Iul. Syren. l. de Fato. Miran. l. 22. 23. 24. M. Medina. l. de rect. in Deum side. c. l. Vultur. l 3. de art. Mil. c. 1. bookes, De Praenot. and many other Moderne writers.

Neverthelesse, seeing that Galen, the Prince of Rationall Physitians, Lib. 3. de Dieb. Decret. cap. 5. & 6. seemes to attribute great vertue to the Influences of the Planets over sublunary bodies, and divides [Page] them, as the Astrologers doe, into Influences Benigne, & Maligne. And because that many endeavour to prove, that no man can be a good Physitian, without the knowledge of Genethliacall Astrology, which, they say, is grounded on experience, as Physicke is; and hath its Aphorismes, as certaine, as any our Faculty hath: And on the other side againe, there are some that over-superstitiously abhorre the very name of an Astrologer; accounting them to be meere Magitians and Conjurers: I thinke it fit so farre to justify this Art, as to shew the certainty and profit of it, which I shall doe in the ensueing Chapter, and withall shall shew, what use it hath in Physicke: since that Hippocrates saies, that Physick and Astronomy are sisters, and Both daughters of one and the same Father, Apollo.

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CHAP. XXI. Whether or no, by Astrology, a Man may know such as are inclined to Love-Melancholy.

AStrology, as it is defined by some Philosophers, is a Part of Naturall Arist. 1. Phys. c. 2. Fonsec. 2. Met. c. 3. q. 3. Philosophy, discoursing of the Starres and their motion and Influences: and was found out at first by one Actinus, who Pol. Virg. de Invent. l. 17. c. 17. S. Aug. l. 18. de Civ. Dei. for this cause was surnamed, Solis Filius: or else, as some others will have it, by Mercury; or his Grandfather Atlas, who, for this reason, is fained by the Poets to beare up the Heavens with his shoulders. Servius, on the sixth of Virgils Eclogues, Plin. l. 1. c. 15. & 16. Diod. Sicul. l. 4. attributes the glory of this Invention to Promerheus; Pliny, to the Phoenicians; or else to Iupiter Belus: and Diodorus Siculus, to the Aegyptians; who were first instructed in this science, by the Patriarch Abraham, (as Iosephus in his Iewish Antiquities [Page] affirmes:) who, by considering the glory and beauty of the Heavens, [...] richly adorned and bespangled with so in numerable a company of starres, was stirred up to the Contemplation also of the Divine power and goodnesse and Providence: as afterwards, in imitation of him diverse other Philosophers also have been. For Astrology, saith Plato in Timaeo, & in Legib. recalls the minds of men Procl [...]in Cic. de nat. Deor. from Impiety and Atheisme, unto Religion, and the knowledge of one true God, the First Mover, and Principle of all things. And for this cause, Astrology i [...] called by diverse Authors Naturall Theology: and Ptolomy affirmes it to be the Clau. Praefat. in Io. de Sacrob. way and Path that leadeth to the knowledge of one God.

It is commonly divided into Astronomy, Pet. de Alliac. in conc. Theol. & Astron. or Theoreticall Astrology; and Iudiciary, Prognosticall, Conjecturall Astrology, or Practicall Astronomy: which is againe of Three Sorts. The first is that which foretells the changes and vicissitudes of things; as Raine, Floods, Winds, Faire-weather, Drouth, Pestilence, health, death, peace, warre & the like. The [Page] second delivers the Method and order of [...]oceeding in erecting Figures, and cast [...]g Nativities; and is therefore called, Ge [...]thliacall. The third and last teacheth [...]w to make choice of times to begin [...]ildings, Iourneys, Suits of Law, &c. [...]hich is too superstitiously observed and [...]ught by diverse Physitians; as namely, [...]. Aponensis, Paracelsus, Arnaldus de [...]illa nova, Dariot, and others. Notwithstanding Hippocrates, and Galen, with di [...]erse L. de aet. loc. & aq. Gal. l. 3. de dieb. decret Delrio l. 4. c. 3. q. 1. disq. mag. other learned men, both Philosophers and Physitians, confound Iudiciary, [...]r conjecturall Astrology, with Astronomy: for that the Predictions are grounded [...]n the Course, Motion, Conjunctions, Oppositions, and Diverse Aspects of the starres; all which Astronomy teacheth.

Now Manard, and many other learned Lib. 2. Epist. 1. & l. 15. ep. 5. Phys. l. 8. & l. 2. de gen. & cor. & 1. de Caelo. Physitians and Astrologers maintaine, (according to the doctrine of Aristotle) that the starres worke not upon [...]ublunary Bodies, but only by their Heat and Motion. Caelum, (saies he,) in haec inferiora agit, mediante Lumine, & Motu. And they say, that whatever Hippocrates, Plato, or Avicen have said, concerning Astrology, [Page] must be understood as spoken o [...] Astronomy: in like manner as Cels [...] takes the Heaven, for the Aire, in imitation of the Poets: And Avicen, by the Caelestiall powers, understands, Certam & Praefinitam Qualitatum primarum Mensuram, & Coelestium syderum accessu & recessu progenitam; A certain Proportion and measure of the Primary Qualities, produced by the Motion of the starres, which he calls, Occult; because that we cannot have any perfect knowledge of it, no more, then of the manner how the Elements are mixed in the constitution of sublunary Bodies; as Averroes saith.

Iohn Taxil, a French writer, being very much offended with a certaine scrupulous Bigot, that had taxed him of errour and impiety in his Cometology; hath put forth a learned tract of Astronomy, which he dedicates to Msieua du Vair: where he proves out of Thomas Aquinas. that as a Physitian can judge of the Goodnesse of Aquin. l. 3. cont. gent. c. 54. 84. & 86. the understanding, by the Complexion and Temperature of the Braine, as by the Immediate cause: In like manner may an Astrologer, by meanes of the Caelestiall [Page] motions, as by the Remote cause, judge [...] the Disposition. And thence he concludes, that Astrologers oftimes hit right [...] their Predictions concerning the Man [...]rs of men; yet still without imposing a [...] necessity on Future events, which [...]ay diverse waies be hindred. And this the opinion also of M. Delrio, who affirmes in his Disquis. Mag. Lib. 6. cap. 3. [...]1. that, Astrologiae illa species non est su [...]rstitiosa, si tantum profitetur opinionem, [...]u suspitionem oppositi. v. g. suspitio est [...]unc puerum fore talem; inclinabitur ad [...]ec; Horoscopus illi talia portendit &c. Li [...]t enim nobis metuere, aut suspicari simi [...]a, ne (que) ullum peccatum in hac Observati [...]is cautione versatur; quae est Portio quaeam Prudentiae, & ideò secundum se Bona. This kind of Astrology is not superstitious, [...] it only pretend an opinion or suspition [...]f such and such Accidents, as may befall a man. As for example; if it be only propo [...]ed thus: that there is a suspition, that a Child will be thus, or thus; or he shall be [...]nclined to these things; or the starres por [...]end, that such things shall befall him; &c. [...]or in these cases, we may lawfully feare, [Page] or suspect, that such may fall out, an [...] therefore it can be no sinne at all, if we study to prevent them: it being a gre [...] point of wisdome to be cautelous; an [...] therefore in it selfe good. Cardinall To let repeats almost the same words, in h [...] Lib. 4. Instruct. Sacerd. cap. 15. For it can not be concluded from hence, that Astrologers doe impugne the freedome of the Will: seeing that the Pagans themselves never thought, that the starres did Inforc [...] our will; but rather, that a wise man ha [...] power to rule the Starres.

But the Astrologers say, that the starre [...] Ptol. Cent. l. 1. quadr. c. 3. may move our will, Jndirectâ motione, is est, remotè, & ex accidente: eam inclinando interventu Organorum corporis, & potentiarum ei inhaerentium. That is to say Indirectly, and by Accident; working upon it by the mediation of the Organ and faculties of the Body. Astra non cogunt, (saith Iunctinus, in spec. Astrol.) The starres have no coactive power over us.

Hac distinctione manifestum est, quantum errârint Neoterici, nescientes distinguere hoc nomen Astrologiae. Omnes enim S. Scripturae Autoritates, & omnes feri [Page] leges adversantur opinioni Stoicae, & Prisanistae; Can. non licet 26. q. 5. gios. in verb. propt. seget. & non huic Astrologiae, a S. Theogis decantatae, & quam S. Canones conssere.

We conclude then, with Rodericus à Medi. apel. l. c. c. 2. astro, that Iudiciary Astrology is of two [...]rts, Naturall, and Artificiall, or Imagi [...]ry: and these two differ from each other [...] three things. In the first place, the Naturall or Physicall Astrology, observes the [...]aturall Influences and Impressions of [...]e Starres; such as may be proved by [...]nse, and Naturall demonstration: But [...]e Artificiall forgeth certaine influences [...]f Constellations and Imaginary Aste [...]smes, which they call Occult Proper [...]es; because they cannot be proved, neither by Demonstration, nor experience: [...]s when they say, that those that are [...]orn under Venus will be Amorous, when [...]hey come to ripenesse of yeares; under Mars, Cholericke, under Mercury, Elo [...]ent; under Luna Fooles; under Capri [...]orne, Kings: &c.

In the second place, Naturall Astrology beleeves, that the Vertues and influences of the starres have no power to work [Page] on our minds, but only by Accident, and Indirectly, and that by reason of the Sympathy that is betwixt it, and the Body which is also the reason why the Manner of the mind doe follow the Temperature of the Body.

Lastly Physicall, or Naturall Astrology Sueton. in Caes. Ner. & Domit. Val. Max. l. 8. c. 11. Volat. l. 13. undertakes not to foretell certainly and precisely Particular events, as doth the Imaginary: by which Iulius Caesar had foretold him, that he should not outli [...] the Ides of March: Aeschilus the Poet that he should dye by a blow on his head Plin. l. 10. c. 3. Nero, that he should be Emperour; bu [...] that he should also be the bloody murtherer Tacit. an. l. 14. of his owne Mother Agrippina: tha [...] Ascletarion should be torne in pieces and eaten by dogs: that Galba, Ʋitelli [...] and Tiberius should be Emperours.

All which are Events, that depend either on Fortune; that is to say, on no certaine Determinate cause; or else on ou [...] owne wills, over which the Starres have no more power, then they have over the understanding, on which the will depend. But, which is worse then this, the [...] Iudiciary Astrologers attribute to tha [...] [Page] Starres the power of working miracles, and a thousand such like superstitious fol [...]ies. And sometimes also, under the pre [...]ext of Iudiciary Astrology, they impiously meddle with the black Art: which caused Pope Sixtus Quintus to thunder out his Excommunication against Iudiciary Astrology, and all those that professed any such Mathematicall Arts.

Keeping my selfe therefore to the Doctrine of Catholique Church, to the censure whereof I submit all my writings; (notwithstanding that Cardan confidently Aphor. 27. segm. 5. Aph. Astr. [...]ffirmes, that it is easier to know by Iudiciary Astrology, the Passions and Affections of men, then to foretell winds, raine, and haile: because that the houre of a childs nativity may more certainely be knowne, then that of the gathering together of so many vapours, and their [...], or evaporation:) my opinion is, that by judiciary Astrology it cannot beē knowne, whether or no such a one is subject to such and such Passions, and therefore not to love, or Erotique Melancholy. For, as Ptolomy saies, Soli Divino Numinc Centil. prop. 1. [...]fflati, praedicunt Futura Particularia: [Page] [...] [Page] [...] [Page] None can foretell Particular events, but those only that have this gift by Divine Inspiration. For otherwise, why might not these Wizards, as well foresee the unlawfull dealing and fowle play of their owne wives and Daughters: which yet they are as ignorant of, as the simplest and most unlettered man that is. For which S. Thomas More wittily jeeres them in an Epigram of his.

Astra tibi Aethereo pandunt sese omnia vati,

Omnibus & quae sunt Fata futura monent.

Omnibus ast uxor quòd se tua publieat, id te,

Astra, licèt videant omnia, nulla monent.

The Starres, to thee, their Prophet, doe reveale

The Fates of all: and nought from then conceale.

Yet though thy wifes false play the Starres All see,

There's none of them so kind, to tell it thee.

[Page] And for answer to all those instances before alleadged, for the certainty of Astrologicall Predictions, we say, with the Poet Euripides, that these kind of Fellowes In Iphigen. are furnished with lies at all times, and very seldome tell the truth; being, as the Epigrammatist stiles them, the Sonnes of [...]mpudence and Rashnesse, and nursed up by Folly.

[...]

Leonid. in Anthol.

[...].

CHAP. XXII. Whether, or no, by Physiognomy, and Chiromanyc, a man may know one to be Jnclined to Love.

GAlen, relying upon the Authority of Lib. de cub. aegror. Hippocrates, affirmes, that those men that take upon them to professe the Art of Physicke, without the perfect knowledge of Physiognomy, are as it were in [Page] perpetuall darknesse, and commit many grosse Absurdities & Errors: For as much as Physiognomy is a part of Semioticall Medicine, which the Naturalists divided into Metoposcopy, Chiromancy, and Particular Physiognomy. Now of all these kinds, the first is the most certaine, because that the Face is, as it were, the Epitome, Index, and picture of the soule, representing by its diverse Characters and extract of all the Titles of its Noblenesse: And is therefore placed in the Frontispice of this Fabricke of our body, to the end it may be knowne, that there she keeps her Court, and chiefest Residence. Animi est omnis actio: & Imago Animi vultus est. The Soule is the Original cause and Principle of all our motions and actions: and the Face is the Image of the soule. Indices Lib. 3. de orat. oculi, saith Tully, quos Natura dedit, ut Equo, & Leoni set as, caudam, Aures, ad motus declarandos. And therefore Alexanander Aphrodisaeus calls the eyes, [...], the looking-glasses of the soule. It seemes, saith Plotinus, that whatsoever is Faire and Beautifull, is also Good; for both these the Greeks expresse [Page] by one and the same name, [...]: as if, saith he, the externall beauty of the Body, depended on the Internall Forme. And therefore the Ancient Greeks, considering this, accounted only those men that were of a Beautifull and comely Aspect, to be worthy of the Crowne and Scepter.

[...].

And they prove this their opinion by the Examples of Priamus, Achilles, Saul, Cyrus, Darius, Alexander, Augustus, Hecuba, Andromache, Esther, and many others, in whom the Beauty and Perfection of the Soule, was attended on by that also of the Body: because that the beauty of the Body depends on the goodnesse of the Constitution and Temperature, according to Galen. Now it is agreed on, on Lib. 1. de San. tuend. all sides in our Schooles, that a good and commendable complexion, is of times the cause of the Laudable Actions of the Body; and consequently of those also of the Mind. Multaenim in Corpore existunt, quae acuant mentem: multa quae obtundant. [Page] Saith Tully Tuscul. 1. There are many things in the Body that conduce much to the sharpening of the Mind and understanding: and there be also many things that dull it. And therefore Hippocrates in his Epidemicks lib. 6. Sect. 5. is of opinion, that it imports much to Wisedome, to be Leane: [...]. For those that are over-fat, Exhort. ad Bon disc. Lib. 1. de san. tuend. L. 4. de Plac. saies Galen, have their soule as it were buried in a heape of durt; and therefore such men are commonly heavy, and dull as a brute beast. Homer also speaking of Thersites, that notorious Buffoon, whom Achilles slew with a boxe on the eare, describes him to be ill-favoured, of a ridiculous dwarfe-like stature, with a sharpe litle head, ( [...]) intimating unto us, that such men are generally Mischievous, Envious, Impudent, and vaine-glorious fellowes. So Salust also notes Catiline for his Deformity, and Basenesse of Conditions: and the ill-favoured lookes of Iulian the Apostate, was an Evident Argument of his Accursed Life.

On the contrary, we see commonly Epidem. l. 2. sect. 5. 1. that, as Hippocrates observes, those that [Page] drawle out their words, and stammer in their speech; [...], are of a good Nature. And agen, those that have little, dry, hollow eyes, with a long, thin wrinkled visage, are lewd, crafty, slaunderous, Aristot. Polem. Porta. envious, covetous, treacherous, sacrilegious rascally fellowes: Especially, if they are wont to looke very stedfastly on any thing, and use to bite their lips when they are thinking of their businesse: But above all, if they have but little beard.

Poco barba, & men Colore:

Sotto'l ciel non è peggiore.

Saies the Italian;

He that has but litle beard on his face, and lesse colour; there cannot possibly bee found a worse complexion then his. And such a one is that Villaine Melitus Pitheus, the false accuser of Socrates, described to be in Plato. In Eutyph.

Yet notwithstanding all that I have said, I would not have any man presently conclude from these signes, on any mans complexion, as if they were alwaies necessarily [Page] true For Alcibiades, who was the most beautiful & comeliest young mā in his time, was notwithstanding a very vitious and envious person. And on the contrary the wise Socrates, notwithstanding that he had a very ill favoured countenance, and was also bald-headed, hairy all over his body, and flat-nosed; yet was he pronounced by the Oracle of Apollo, to be the Patterne of Fortitude, Prudence and Temperance; notwithstanding that he was often sought unto, and tempted by women: as Tully reports it of him, in his booke De Fato. Cùm Socrates videret uxores in se jurgantes, & ille eas deridebat; quòd propter se, foedissimum hominem, simis narribus, recalvà fronte, pilosis humeris repandis cruribus, discreparent. Not but that he was Naturally inclined to Lust; as Zopyrus, that famous Physiognomist judged of him, and as himselfe ingenuously consessed: but that by Morall Philosophy he had corrected the bad Inclinations of his owne nature.

Now all Physiognomy is grounded, as Physiog c. 1. & 4. Aristotle saies, on the Sympathy that is betwixt the Body and the Mind. [...]. [Page] The Habit of the mind being altered, causeth an alteration also in the Body: and so the contrary. For, as the same Authour elsewhere concludes, if the manners of the mind did not all depend on the Temperature of the Body; in vaine should the Physitian attempt, with all his Medicines and Helleborismes, the cure of those that are sicke of Love, or any the like Passions. Not that I would have you thinke, that these Physiognomicall signes doe alwaies necessarily discover the Passions and Affections of the mind, but only for the most part, and Probably.

Besides, all Physiognomists affirme, that we ought not peremptorily to conclude any thing, from the disposition or Temperature of any one part alone: but wee must compare diverse signes together, & so give judgement accordingly: yet still with this Proviso, that we extend not the Iurisdiction of this Science any farther, then to those Passions that are Naturall to Men, as Anger, Lust, &c. and not to such [Page] things as are of Free Election, as to be an Astrologer, Physitian, Lawyer, or the like.

We conclude then, that a man may know by Physiognomy, not onely those that are actually possest with this Malady of Love, or Erotique Melancholy; but also those that are Inclined, or subject unto it. For if I see a man that is Hot, Hairy, high-coloured, with a black thick curled head of haire, great veines, & a big voice: I dare be bold to say, that that man hath a hot and dry Liver, and his Generative parts are also of the same Temper; & that Gal. in Microt. Arist. 3. de gen. c. 1. & Probl. 2. sect. 4. & 26. Sect. 10. Sueton. consequently he is inclined to lustfull desires: But I shall be bold to affirme it more confidently, if he be also Bald withall, as was Socrates, Galba, Ʋitellius, Otho, Domitian, and Iulius Caesar; (of whom it was once spoken thus by one at Rome. Vrbani, servate uxores; nam Moechum calvum adducimus: Citizens, looke well to your Wiues; for we have brought with Arist. c. 6. Physiogn. Probl. 19. sect 4. Cap. ult. l. 2. meth. Med. us a Bald Whoremaster.) Or else, if hee have litle Eares, a great Nose, thick weak thighes, over-hanging Eye-browes, or is flat-nosed; as Socrates was. Valescus de Tarenta, the most famous Physitian of his [Page] Age, observes the chapping of the Lips in Women to be a signe of their Inclination to this Malady: for that it denotes the Intemperate Heat of the Matrix, Quae appetit (to use his own words) semen, tanquam Lib. 2. de occult. Nat Mir. c. 26. Terra rorem. And Levinus Lemnius affirmes the same of those persons that are Lame, and Cripples: which is the Opinion also of Athenaeus, and Theocritus his Scholiast, who affirmes this to be the reason, which moved the Amazons to make their Children Cripples: Notwithstanding Lib. de Artic. Hippocrates, an Author of greater credit then either of these, gives us other more probable reasons for it.

Aristotle in his Lib. 2. de Gener. Animal. cap. 7. will have the Eyes also to bee very considerable in these Predictions: [...]: because, saith he, the Eye is the most Spermaticall part about the Head. And indeed the Wiseman knew an Adulterous Woman by her eyes better, and with more assurance, then any man can by the Hand: which cannot, as Averroës faith, denote the Disposition of Lib. 2. col. c. 4. & 6. the Body more particularly, then any other [Page] of the Members, and consequently neither our Affections nor Passions, any otherwise then by the beating of the Arteries in the Wrist; or else perhaps by the figure of the Hand: according to which, some wil undertake to guesse at the Temperature of the Liver: Among which is Avicen, and Rhasis, who by the greatnesse of the Fingers, pretend to give a guesse at Fen. 2. l. 1. doct. 3. c. 1. & Fen. 14 l. 3. tr. 1. that of the Liver, and endeavour to confirme this their conjecture both by reasons, and Experience. For the Veines, being derived from the Liver, as from their Principium Radicationis & Dispensationis; (for as Hippocrates lib. de Alimen. affirmes, [...], The Liver is the Root, from whence all the Veines doe spring:) and being united, and meeting together in the Hand; they are the cause of that Mutuall and Reciprocall sympathy that there is betwixt these two parts. And so by consequent, the Temperature of the Liver will appeare more evidently in the Hand, then in many other of the parts of the Body. Besides, the greatnesse Th a Vega cap. 8. Art. Med. of the Fingers is an Argument of the greater Quantity of Matter, which is communicated [Page] by the Liver to the extreame parts of the Body, and also of the greatnesse of the Liver it selfe. Now those that have a great Liver, are for the most part given to Gluttony; and Gluttons, we know are generally addicted to Venery and Lasciviousnesse.

But this Art of Chiromancy, hath been C. illud. 26 q. 2. Tol. Sacerd. instr. c. 15. l. 4 so strangely infected with Superstition, Deceit, Cheating, and (if I durst say so) with Magick also; that the Canonists, and of late yeares, Pope Sixtus Quintus, have beene constrained utterly to condemne it. So that now, no man professeth publikely this Cheating Art, but Theeues, Rogues, and beggerly Rascals; which are now every where knowne by the name of Bohemians, Egyptians, and Caramaras; and first came into these parts of Europe, about the yeare 1417 as G. Dupreau, Albertus Krant. l. 11 P. Virg. l 7. de invent, re [...]. Krantz, and Polydor Ʋirgil report.

[Page]

CAP. XXIII. Whether or no, by Magick a Man may know any one to be in Love.

THere have not been wanting some, that out of those words of Plato, in Convivio, where hee saies, that Love is, [...], a great Magician and Inchanter, have beene bold impiously to maintaine, that this disease of Love can neither be found out, nor cured, without the use of Magick. But this opinion of theirs I shall hereafter in a more convenient place examin, only telling you here; that as there are some Stomacks of so ill a Complexion, as that they corrupt the best Meats, in stead of digesting them: so are there some men of so malicious and virulent a disposition, as that they will not stick to deprave and corrupt the meaning [Page] of the writings of the most Authentique Authors.

It is true indeed, that there are two findes of Magick: the one Naturall, and the other Artificiall. By the former of these we understand, an Exact and Perfect knowledge of the Secrets of Nature; which makes us able to Prognosticate and [...]retell Future Events, by the knowledge of things Past, and Present. And this is that Magick which is stiled by Hippocrates, [...]n Prognost. & Epidem. the Sister of Medicine; as being both of them Daughters of one Father, Apollo. [...].

But the Artificiall, whether it be Ope, [...]ative, or Divinative, is most abominable, and utterly forbidden by all Lawes, both Divine and Humane.

Professors of this Impious Art were of old, Numa Pompilius, Zoroaster, Pythagoras, Hostanus Procones, Democritus, the Aegyptian Priests, the Persian Magi, and the French Druides: and at this present time, as they say, the Jewish Rabbins. This Accursed Art comprehends within it a [Page] Thousand other kinds, reckoned up by the Canonists, Cap. Illud. 26. q 2 seq. & Cap. Igitur, & seq, q, 3. and also by Giraldus Franciscus Ʋenetus, Polydor Ʋirgil, Veckerus, Delrio, and Others.

We have also sometimes among out silly Wenches some, that out of a foolish curiosity they have, must needs be putting in practise some of these Feats that they have receaved by Tradition from their Mother perhaps, or Nurse; & so, not thinking forsooth to doe any harme, as they hope, they Paganize it to their own Damnation. For it is most certaine that Botanomancy, which is done by the noise or crackling that Kneeholme, Box, or Bayleaves make, when they are crushed betwixt ones hands, or cast into the Fire, was of old in use among the Pagans, who were wont to bruise Poppy flowres betwixt their hands, by this meanes thinking to know their Loves: And for this cause Theocritus cals this hearb [...], quasi [...], as if we should say, Tel-love.

Oionoscopy is a kind of Divination that is performed by the observing of certaine Birds, as Magpies, Crowes, Ravens, Sparrowes, [Page] Owles, and all those other kindes of Birds which they call, Oscines. To which kinde of Divination wee may also referre those Auguria, so much in use among the Ancient Heathens: and in fine conclude with the Poet Pacuvius concerning these Bird-masters, who saies thus of them.

Istis, qui ex alieno Iecore intelligunt:

Plus (que) ex Alieno Iecore intelligunt, quàm ex suo,

Magis audiendum, quàm auscultandum censco.

Those men, saith he, that peepe into the Entrals of Beasts, and understand more thence, then from their own Insides; I think they are to be heard onely, rather then hearkened to.

Theocritus in his Idyllia, makes mention of the Art of Coscinomancy, which is to be done with a Sive, or Search made of Haire: and some others of Cleromancy, [...]y the chance or hazard of Fortune, which they call Prenestine. Others speake also of another kinde of Divination, by the opening [Page] of a Booke at all adventures: and this was called the Valentinian Chance, and by some Sortes Virgilianae: of which the Emperour Adrian was wont to make very much use. I shall omit to speak here of Astragalomancy, that was done with Huckle bones; Ceromancy, and all other such like fooleries: and conclude, that no man ought to have recourse unto the Professors of them, either for the finding out, or curing of this Malady, but rather to a skilfull and discreet Physitian.

CAP. XXIV. Whether or no by Oniromancy, or the Interpretation of Dreames, one may knowe those that are in Love.

MAcrobius upon Tullies somnum Scipionis, and Hugo de S. Ʋictore, make five kindes of Dreames: but S. Gregory in his Morals, lib. 8. cap. 16. & lib. 4. [Page] Dial. cap. 4. will have them to be sixe. Tertullian restraines them to Three sorts; and Hippocrates acknowledges but Two; and those are, either Divine, or Naturall. Now if we should comprehend the Animall, under the Naturall; and the Diabolicall, under the Divine; it were an easie matter to reconcile the differences of these Authors severall Opinions. Notwithstanding Aristotle, and Petronius will not acknowledge the Divine at all.

Somnia quae mentes ludunt volitantibus umbris,

Non delubra Deum, nec ab Aethere lumina mittunt:

Sed sibi quis (que) facit. Nam cum prostrata sopore

Languent Membra; Quies, & Mens sine pondere ludit;

Scribit Amatori Meretrix dat Adultera numos.

Our Dreames are not upon our slumbers throwne

By th' Gods: Each one's the Author of his owne.

For when the Soule's wrapt in a gentle Trance,

[Page] Wantons dreame ore their former dalliance: &c.

The reasons that he brings to prove, that no Dreames are Divine, are in my Opinion of no validity at all, if a Man but examine them throughly: However, his authority is of lesse moment and force, then that of Moses; which is also seconded both by Hippocrates, and Homer; who affirmes, that

[...].

that is, as Ronsard translates it into French.

Des Dieux çà bas certaine viennent les Songes.

Et Dieu n' est pas artisan des Mensonges.

Those Dreames the Gods us send, have sure event.

For they to cousenage nere give consent.

Those Dreames we call Diabolicall, that are caused by Evill Spirits: such as was that of the Emperour Tiberius, who, by the meanes of a knavish Magician, was made to Dreame, that he must give Him such a certaine summe of Money: But the [Page] Emperour, by chance comming to the knowledge of this Cheaters plot, instead of the money, bestowed a halter upon him for his paines.

The Pagans were wont to expect these Dreames, lying all night upon skinnes, spread on the Ground, either in the Temple of Aesculapius, or else in that of Castor and Pollux, as appeares out of Virgil. Aeneid lib. 7.

Pellibus incubuit stratis, somnos (que) petivit:

Multa modis simulachra videt volitantia miris,

Et varias audit voces; fruitur (que) Deorum

Colloquio; at (que) imis Acheronta affatur Avernis.

He, lying downe on skinnes spread on the ground,

Expects his Dreame: when straight, encircling round

The sacred Fane, strange awfull shapes appeare:

Whilst from the Gods, Deepe Accents strike his eare.

But the Women, when they were wounded [Page] with Cupids dart, would choose rather to goe to the Goddesse Bona, then to Aesculapius; if it were Naturall Love, & not that Preposterous Lust, that Nature abhorres: unto which many of them ofttimes basely yeelded up themselves, never thinking of God at all; who for this abominable sin of theirs, would never remember them, but for their Punishment. And if perchance they had had some confused Dreame or other; then presently would they have recourse to some cheating Wizards for the Interpretation of it; which these subtle Rascals would be sure should be such a one as should please their good Dreaming Dame.

Qualiacun (que) voles, Iudaeus somnia vendit. Spondet Amatorem tenerū; vel divitis orbi Testamentum ingens, &c.

Naturall Dreames are such as are caused by the Disposition and Temper of the Body. For in sleepe, the soule doth, as it were, retire into the most Inmost and Secretest part of her Palace: where being free from all disturbance, she the more easily [Page] apprehends the Disposition and State of the Body, and enjoyes all things that the can desire, whether Possible things, or impossible, as though they were present, and in her power.

The consideration of these Dreames, is, by the generall consent of all writers, very necessary in Physick, for the knowledge of the Humour that doth predominate, & to finde out the disposition of the Body. For commonly those that are full of Humours, dreame that they carry some great burthen upon their back: whereas on the contrary those, that are free from all Repletion, dreame that they are either running a Race, or leaping, or perhaps Flying in the Aire. The Cholericke Dreame of Quarrelling, and Fighting; the Melancholy of Funerals, Darknesse, and Mourning. The Phlegmaticke and Rheumaticke dreame that they are fallen into Rivers, Wels, Raine and Snow: Those that are Hungry dreame of good cheere, & Feasts; and the Amorist of his Wenches, Sports, Plaies and Masques.

And here by the way you are to take notice, that in Dreames all things seeme [Page] greater, and either more pleasing or displeasing, then indeed they are: the reasons whereof, he that desires to see, may have recourse to Thomas à Vega upon Galen.

The Animall Dreames proceed from those things that a man hath either done, seen, or thought upon in the day time, as Herodotus saith: [...]: the Fancy in Sleep is most taken up with those things that the Minde hath been busied with in the day. The Good, saith Aristotle have good Dreames: because that when they were awake, they had good Thoughts in their Minde. Such were the Dreames of the Primitive Christians; because they continually medicated, saies Philo Iudaeus, on the Power and Providence of God. The Lawyer pleads in his sleep: The Souldier Fights: The Marriner cuts over the surging Seas; and the Hunter returnes home loaded with his Game. According to that in the Poet.

Iudicibus lites; Aurigae somnia, Currus:

Vana (que) nocturnis meta cavatur Equis.

Jaudet Amans furto, &c.

[Page]

The Lawyer pleads in's sleep: the carefull Swaines

Manage their pransing Coursers ore the plaines.

Lovers dreame ore their stol'n delights. &c.

And if by chance our dreames be not conformable to our actions and thoughts in the day time, it is an argument of some distemper among the humours. So that it seemes to be very possible for a man to know, whether one be in Love, or no, by his Naturall and Animall dreames, if so be the party will but truly relate them at his waking; and that without any regard had at all either to the Starres, or any other such Fopperies, as are to be found in Iulianus Cervus, Artemidorus, Arnaldus Villanovanus, and other such like Authors as these, who have infected the science of Physicke with a thousand toyes and fooleries.

[Page]

CAP. XXV. Whether or no, Iealousy be a Diagnosticke signe of Love-Melancholy.

ALexander Piccolomineus in his Ethicks, Lib. 10. cap. 7. Labours to prove, that true Love must be free, and void of all Iealousy: Because that he that pursues any thing with a vertuous desire, is glad to find any companions in his pursuit; for this may not only further him in the attaining of it, but may also serve for an argument of the worth of the Object of his desires. For it is Weaknesse only that is afraid of an Incounter, as being conscious of it's owne insufficiency and want of power to resist.

But Plutarch is of the contrary opinion, and saies, that as Vertue is not Praiseworthy, nor produceth any laudable effects, unlesse it elevate the heart, and raise in it an earnest desire and Emulation, to be [Page] like good men, and to be accomplished with all those Indowments that are requisite for the attainement of the height of perfection: so Love, if it have not a tin [...]ure of jealousy, is neither Active, nor Efficacious. This was it that encreased the [...]ove of Achilles to his captive Briseis; of Menelaus to Helen; and of Orestes to Hereione.

Mcrius Hermionem ideò delexit Orestes,

Esse quòd alterius caeperat illa viri.

Quid Menelaë doles? Jbas sine conjuge Creten:

Et poteras nuptâ laetus abesse tuâ.

Ʋt Paris hanc rapuit, tum demum uxore carere

Non potes. Alterius crevit amore tuus.

[...]restes lov'd Hermione the more,

Cause now she should have been anothers whore.

Why griev'st thou Menelaus? thou couldst be

At Creet, without thy wife, or jealousie.

Only thy Love a Rivall could not brooke.

Thus thine, from Paris love, new forces tooke.

[Page] I for my part am of Simonides his opinion whose saying it was, that as every Lapwing has a tuft upon his head, so must every true Lover have a touch of jealousie and that from hence it will necessarily follow, that Phaulius, that voluntary Cuckold, that plaid the Pandar for King Philip, with his owne wife, did not love her with any true love. Nor that infamous Galba in Rome, who having one night invited Mecoenas to come and sup with him, and perceiving him, as they sate a [...] the table, to cast amourous glances on his wife, when supper was ended, he tooke occasion to counterfeit himselfe asleepe to the end that Mecoenas might have the more liberty to court his wife to his desires. Meane while there comes a servant of his into the roome, who finding his Master, as he thought, asleep, went toward the table, thinking to steale a cup of wine that stood there: which his Master Galba Perceiving, and not willing to loose his wine, he hindred his servants purpose with a sudden exclamation; and cries our unto him, Non omnibus dormio, I doe not sleep for every body; but only for Mecoenas.

[Page] Both of these were of the same Nature that the Hee-goat is of: which only, along all living creatures is observed by [...]e Naturalists never to be jealous of his [...]ate: (notwithstanding that the story of [...]rathis, who was killed by a Hee-goat, [...]ems to prove the contrary.) Of which condition, the women of Tartaria are re [...]orted to be at this day; as of old, the La [...]daemonian, Cyprian, Rhodian, and Assy [...]an were.

But as Iealousy insinuates it selfe into the Mind under the title and pretence of [...]ood will: so when it hath once gotten [...]ossession of it, it presently begins to play [...]he Tyrant, and torments it extreamely; and makes the Lover looke with a pale, [...]eane, and amazed kind of visage, and sometimes casts him headlong into Despaire: as it did Lepidus, and a thousand more. And then the same causes that served at the first to build Love upon, serve afterward to raise as deadly a hatred: as namely the Vertues, Beauty, Worth, Reputation of the party beloved. So that if it were possible for a man to make his choice, from which of all the evills in the [Page] world be free; he could not, in my opinion, make a fitter choice, then of this mischievous Iealousy. Because that in all others, the paine endures no longer the the cause: but Iealousy springs indifferently from that which is, and from that which is not, nor perhaps never shall be. O the Ingenuity of this Passion! which hath the power, out of an Imaginary evill, to draw a true, and reall torment. Thus the famous Painter Parrhasius was wont to put his owne servants to torture, that by seeing them, he might be the better able t [...] expresse to the life the Paines and Horri [...] sufferings of Prometheus.

Why are we so ambitious of our Miseries, as to run to meet them, and make them prevent Imagination? We see that many have lost their Mistresses, only for suspecting their Chastity: as we often see those persons that are troubled with Hypochondriacall Melancholy, to fall sicke, with the very feare of being so.

So that we may conclude, that Iealousy of times causes us to be overtaken by that which we desire most of all to avoyde: and therefore a witty fellow once said, [Page] that Iealousy, and Cuckoldry, had their feast kept both on a day. And indeed this seemes to be confirmed also by many examples; as namely, that of Danaë, who so long as she enjoyed her liberty, continued Chast: but she was no sooner imprisoned in the brazen Tower by her jealous Father, but presently she was lost. For, as the old Comicke Poet saith,

[...]

[...],

[...].

There is no doore so close, nor closet so secret, where a Cat, and a Wencher will not find entrance.

[Page]

CAP. XXVI. The Prognosticks of Love, and Erotique Melancholy.

MAny have been of opinion that this disease was altogether incurable; and that it was wholy Supernaturall, and inflicted upon men as a punishment, or revenge for some evill committed by them, from a kind of litle Daemon of the same name; to whom the Pagans attributed the command of Love; as they also did of Feavers, to the Goddesse Febris; the Night Mare to Hecate, or the Demy-Gods; the Terrors and affrights in the Night, to Pan: the Falling sicknesse, to Hercules: so likewise making Cupid the God of Love; Venus, of Lust; Mercury, of Theevery; and Mars of Choler and Anger: that so by this meanes they might find the juster excuse of those outrages, which, when they were transported with their Passions, [Page] they did commit. Quasi de Caelo tibi sit Inevitabilis causa peccandi; & Venus hoc fecerit, aut Saturnus, aut Mars: scilicet ut homo sine culpâ sit; culpandus autem Caeli ac Syderum Creator & Ordinator. As if, (saith Augustine) the heavens had imposed an inevitable necessity upon men of doing ill: and that the cause of this, or that ill action was either Venus, or Saturne, or Mars: that so man, forsooth, should still be innocent; and all the blame be cast on God, the great Creator and disposer of the Heavens and Starres.

It is the custome of ignorant fooles, saith Hippocrates, presently to say, that a disease, and the causes of it are Divine, when they doe but find some new extraordinary matter in it. So that by this rule we must conclude, that all new diseases, as the Coqueluchoe, a disease that the French not many yeares since were infested with, the sweating sicknesse, small Pockes, and the like, should be Divine, and therefore held incurable, because perhaps they cannot be cured by the idle Prescriptions of Empericks, Mountebanks, and coosening Impostors, nor by [Page] the charmes and juglings of Magicians and Sorcerers.

Besides, seeing that all manner of persons are not equally subject to this disease, as, for example, Eunuches, children, and decrepit old folke: and that Love, as we have already shewed, springs from the eyes, growes stronger by daily conversation and familiarity, kissing and embracings and other amorous passages; and is raised to the height of rage by the use of certaine Animals, Plants, and Minerals; but is quite extinguished by other remedies that are endued with the contrary qualities: There is no shew of probability that this Malady should be supernaturall and Divine, rather then any other. For in all diseases in generall Hippocrates acknowledgeth that there is [...]: something Divine.

We conclude then, with Galen, that neither Love, nor the Falling-sicknesse, are Divine diseases. [...]

Non Deus, ut perhibent, amor est; sed amaror, & error.

[Page] Some others have conceived Love to be incurable, because that for the most part, he that is sicke of this disease, does not desire to be cured of it.

Vive, Deus, posito, si quis mihi dicat, Amore:

Deprecor. Ʋs (que) adeo dulce, Puella, malum est.

Should Iove say; leave thy Love, and shun thy Fate.

I would not purchase't at so high a rate.

For he still feedes himselfe with his owne vaine hopes of being able to find a cure, without the help of Physicke; and beares it out with a good face, pretending that it is nothing, but a meere flea-biting.

Amantis credula vitam

Spes fovet: & meliùs cras fore, semper ait.

Sed quia delectat Veneris decerpere fructus; Dicimus assidue, cras quo (que) fiet idem.

Interea tacitae serpunt in viscer a flammae.

His owne credulity still makes him hope; and this hope keeps him alive, in [Page] expectation still of the accomplishment of his desires: which when he hath once attained unto, he then conceives himselfe to have reached the highest degree of happinesse; and perswades himselfe that these his joyes and pleasures shall never faile: till at the last, his owne experience convincing him, leaves him more miserable then before.

This Hope, blowing with it's gentle gales the fond desires of Lovers, kindles in their minds a fire, full of thicke smoake, which darkens their understanding; and carrying away with it their thoughts, casts a mist over them, takes away their judgement, subverts their reason, and makes them, as it were, dreame waking. As long as these hopes last, they will never relinquish their desires. And here ye shall have one, that doubts not, (how unhandsome soever he be) to mollify the Adamantine heart of his Mistresse, by the force of his beauty and comely shape: another, by his faire carriage and winning behaviour: a third presumes upon his greatnesse of birth, and the Nobility of his Progenitors: a fourth hopes to winne [Page] her by his witty and eloquent discourse: however if all these faile, there is great hope that at length she may be moved to compassion by sighes and pittifull complaints: which is indeed the Lovers last refuge.

I shall therefore easily grant to the Sectaries of this opinion, concerning the incurablenesse of this disease, that it is no small taske to cure a sicke man of a disease, that he is unwilling to part with: considering that the cure of any disease depends as much upon the Patient, as on the Physitian. For as Hippocrates saith: [...]: for the curing of a disease, it is required of the Patient also, as well as of the Physitian, that he make what resistance he can against it, and by no meanes yield to it in the least degree. But yet is it not a thing utterly impossible to work such a cure as this: for there may be meanes found out of times to bring the Patient to desire and seeke out for cure of his Malady: as we shall shew you hereafter, in the 32. Chapter of this Tract.

Lastly, some learned Authours have [Page] said, that this disease was incurable, not so much through the fault of the Patient, as the insufficiency and defect of the Agent; which is, the remedies that are applied in this case. This made the Despairing Oenone, more skilfull farre in love, then Physicke, cry out in this manner.

Me miseram! Quòd amor non est medicabilis herbis.

Destituor, prudens artis, ab arte meâ.

And even Apollo himselfe, the Author and first Inventor of Physick, is jeered by the Poet, for not knowing any remedy for the cure of this disease of Love; when he brings him in thus complaining, that he was not able to releive himselfe with all his skill.

Nec potui curas sanare salubribus herbis.

Quic quid erat Medicae, vicerat, Artis, Amor.

No healthfull hearbes my Torment could allay.

My Art was forc'd my Loves pow'r to obey.

[Page] But those men that maintaine this opinion, doe not only offer great injury to the faculty of Physick, which, as Democritus saies, is the sister and companion of wisdome: but seem also foolishly to accuse the Almighty Creator, who, being the Prototype of all goodnesse, (as Galen saith) hath not denied us any thing, that is necessary for us. So that if God hath given us any remedies for this disease; it cannot possibly be imagined, but that they should have beene discovered in the space of sixe or seven thousand yeares, either by reason, or experience; which are the only meanes by which Physitians have found out cures for all diseases.

Neither is it to any purpose to fly to this refuge, and say, that Love is a disease of the mind; & that therefore the cure thereof is to be left to Moralists, and Divines: considering that the wise Apollonius Thyaneus refused to undertake the cure of a great Cilician Nobleman, that was desperately gone with this disease, & could not be moved, neither by his large promises, nor threats. For all the Ancient Physitians have handled the cure of this disease, not [Page] simply as Physitians, but as Philosophers also, which is an inseparable quality from a good Physitian: as Galen, following the doctrine of Hippocrates, hath proved at large, in an entire Tract concerning this particular.

And if the mind bee afflicted at all in Love; it is by reason of the mutuall Sympathy that there is betwixt it, and the body: as Aristotle proves plainly in his Physiognomy, and in many other places, which I shall not here trouble you withall; only concluding with that of Democritus, who affirmes that the diseases of the body doe infatuate and dull the mind, and draw the understanding also to Sympathize with it: [...]. Cleomenes, the sonne of Anaxandrides, being sicke; his friends reproved him, and told him, that they observed in him other strange humours and fancies, then they were wont to doe: To whom he made this reply; that they ought not to blame him for this: For neither saith he; am I the same man, now I am sicke, that I was before: being then changed from what I was, no marvaile, if [Page] my humours and fancies be changed also. If an Apoplexy can lay asleepe, and, as it were, quite put out the eye of our understanding: then questionlesse Melancholy, and Love will cast a mist at least before it; and so by this meanes there will hardly be found one houre in our whole life, when our judgement will bee found in due order, our body being subject to so many mutations, and incompassed with such variety of actions, that it is a great chance if it meet not at all times with some one or other, that will draw it out of the way; although perhaps a man cannot at all times take notice of it, without being obnoxious to a Perpetuity of Passion.

These considerations moved the same Philosopher to wish, that all men were skilfull in Physick: that so by rectifying the state of their Body, they might also preserve their mind in perfect health. Which is confirmed also by Galen in his Praecog. where he boasts, that he had cured many of their Bodily diseases, only by appeasing the Perturbations of their Mind, and that, both by naturall remedies, and also subtle conceits and devises, intermixt [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] with learned and apposite discourses, which are the only remedies for a distempered mind.

[...].

Whence we may draw this consequence, that those that banish all kind of good Language and discourse from the Art of Physick, are carried away wholly with malice, and their owne fond opinion. And therefore the Poet was much to be blamed, when he abuses it with the title of a Mute, dumbe Science.

Scire potestates Herbarum, usum (que) Medendi

Maluit; & Mutas agitare inglorius Artes.

Vnlesse perhaps some body will undertake to excuse Virgill here, and say, that he calls it, a Mute Faculty, because that, as Hippocrates saies, a Physitian must not be a Prating, Babling fellow; for, as the old Comoedian saies.

[...].

[Page] Such a Physitian is the worst disease of the Two.

We conclude then, that Loue is not incurable, though it be indeed somewhat hard to be cured: and therefore the Poëts were wont to attribute unto it, the feet of a Gryphon; to intimate unto us, that Love enters swiftly, but retires very slowly,

Amor animi arbitrio sumitur; non ponitur.

A man may fall in Love, when he pleases; but he cannot so easily get out againe.

And yet this Malady is so much the more hard to be cured, if it be accompanied with those Symptomes mentioned in the second Chapter; but especially that of Iealousy.

Qui timet ut sua sit, ne quis sibi subtrahat illam;

Ille Machaoniâ vix ope tutus erit.

He that is Iealous least he loose his Love, Machaon's art cannot his griefe remove.

[Page] For then the Heart and Braine doe both suffer by the sympathy of the Liver, and secret parts. Now Hippocrates saies, that [...]. Those diseases that arise from the strongest parts of the Body, are alwaies the most grievous.

The Astrologers say, that there is required a great deale both of Time, care, and diligence, for the cure of those persons, that are first taken with this disease, under the Influence of Saturne; especially if at that time he were either Retrograde, or in Conjunction with Mars, or in Opposition with the Sun. But if Venus were found in the House of Saturne, or was in a Trine, or Sextile Aspect with the Moon, when the party was first seazed on by this disease: there is great danger then that he will be long afflicted with it. This is the Astrologers opinion: and to this I will adde mine owne; which is, that if Old men chance to fall into this disease, they are more grievously tormented with it, then young men are: according to that of Menander.

[Page] Senex, Amore captus, ultimum malum.

For as Hippocrates in his Aphorismes affirmes: Those Diseases that are not agreable to the Nature, Complexion, and Age of the party affected, are the most dangerous of all other. And such is Love, in old men: which is one of those things, Solomon could not endure. And conformable hereto is that of the Comoedian, where he saies, that

Amare, Iuveni fructus est, Crimen Seni.

It was very good and profitable for a young man to be in Love, but a great fault in an old man to be so. And as Pindarus, speaking of the unjust desires of covetous men, saies, that [...]: men are wont with the greater eagernesse, and with a kind of Madnesse to desire those things that they cannot compasse: the same hath Hippocrates pronounced of old doting men that are in Love.

And Avicen saies, that if this disease [Page] come once to be Habituall, it is then altogether uncurable, and makes the parties affected Hecticall, Sottish, and Foolish; and sometimes also they are so bad, that they grow wolfe-mad, or perhaps turne to be their owne murtherers: as I have already shewed by diverse examples.

CAP. XXVII. Of the Incubi, and Succubi.

SOme Divines have been of opinion, that Irregular and Melancholy Love, extends its power and Iurisdiction, as farre as to the very Angells, and Divels also: and that this is the reason, why the women are commanded by S. Paul to have their heads covered in the Church. But, by this word Angell, some others will have the Ministers of the Church to be understood; who in their Sanctity of Life should be like unto the Angels: or else perhaps the Apostle meant, by Angels, [Page] all good Christians, who by the Integrity of their life, and purity of Conscience, doe differ as much from the common prophaner sort of men, as Angels doe from men. But those that hold the other opinion, urge for themselves that passage in Genesis, where Moses saies, that, the sonnes of God, seeing the daughters of Men, that they were faire, they fell in love with them. In the explication of which place, Iosephus, Clemens Alexandrinus, Justin Martyr, and others, by the Sonnes of God, understand the Angels. Notwithstanding R. Abraham Aben Ezra interprets this place of Vertuous Men, or else the sonnes of Righteous Seth: and by the Daughters of Men, he will have the daughters of wicked Cain to be meant. Rabbi Kimchi thinks that, by the Sonnes of God, men of great stature were meant: and that, according to the Idiotisme and usuall manner of speaking among the Hebrews, who are wont to call those men that are very tall, the Mountaines of God. And this interpretation of his seems also to be confirmed by that which followes; where it is said, that to [Page] of these mariages that were made betwixt the Sonnes of God and the Daughters of men, were brought forth Giants.

For mine owne part, I shall be ready; as in this, so in all other places of Scripture, to submit my selfe to the determination of Divines. But I shall hardly even assent to that ridiculous conceit of the Rabbins, who are of Opinion, that the Incubi and Succubi are sprung from the seed of Adam, during the space of those 135. years; that he abstained from the knowledge of his wife, after the Murther of the just Abel, committed by his accursed brother Cain. A more incredible thing yet then this is, if I mistake not, is that which is commonly reported by Historians, of women that have been gotten with Child by Divells, and Jncubi: and of such copulations, they say, were begotten, Hercules, Romulus, Servius Tullus, Merlin, and many others. I grant it possible, that the Divell may delude the senses and Fancy of such lewd women, and cause their belly to swell, as if they had had carnall copulation really with a Man: and perhaps in their travaile make them [Page] seeme to be delivered of a dead Child. Iacobus Rucssius relates a story of one Magdalen, that lived in the Citty of Constance, who having given way to a Divell or Incubus, that haunted her, by the perswasion of her Confessor, was at the time of her travaile delivered of a thousand Trumperies, as pieces of broken glasses, Nailes, pieces of wood, haire, pitch, tow, stones, bones, and such like stuffe, but with extreame paine. And sometimes also the Divell assumes a dead body, and by this meanes enticeth wicked minded persons to couple with him. Vincentius reports a story to this purpose, of a certaine young man, who one evening going out to a river, to swimme and wash himselfe, as he was in the water, he caught a woman by the haire of the head: whom presently he carried home along with him to his house, without speaking a word; and afterward had a sonne by her. But the woman never speaking one word all this while, made the young man very much wonder at the strangenesse of it: and desirous to try if he could make her breake of this her long silence, which made both [Page] himselfe, and all his kindred very much suspect the condition and strange production of this monstrous Child, he made her beleeve one day that he would kill her sonne; at which she spake some few words, but instantly vanisht out of his sight. Iacobus Ruessius tells a story of a Butcher, that was in the like manner seduced by a Succubus: not much unlike that of Machates and Philinion, related by Aelian, Phlegon, Loyer, and Le sieur de l' Ancre. If any desire to see more concerning this particular, he may have recourse to Ruessius, in his discourse of Melancholy: where he plainely proves that of St Chrysostome to be true, that Quoscun (que) Diabolus superat, per Melancholiam superat. Whom so ever the Divell overcomes, he overcomes by Melancholy. And therefore the Physitians for very good reason call Melancholy, the Divell Bath.

Yet is it most certaine, that some women have verily thought that they have been forced by the Divell, or some Witch or other; when as in truth they were only troubled with the Nightmare, [Page] a disease which the Latines call Incubus, the Greekes [...], Jnsilire: and by some, [...]. Themison cals it [...], to suffocate, or strangle: the Arabians call it, Alchabum, Algiathum, or Alneidalan, as Avicen saith.

This Disease takes them commonly in their first sleepe, when as the thick grosse vapors which are carried up to the Braine, stop the Nerves that serve for speech and Respiration: by which meanes the parties thus troubled, think they have a heavy burthen lying upon them, or else some Divell, or Witch, that would attempt a breach upon their Chastity. And therefore Hippocrates saies, that Maides that are marriageable, and Widdowes, when they are troubled with Love-Melancholy, thinke that they see the Divell, [...]: for he doth not say, that they doe see such things.

And although that this disease is caused [...], by the abundance of vapours arising from Repletion and Inconcoction, and accending up into [Page] the Braine: yet Physitians call it not by the name of the Night-mare, or Incubus, unlesse the Imagination also be hurt withall, in like manner as in Melancholy, which disease it often presageth; or else the Falling sicknesse.

I could adde here, that I my selfe have seene, in the towne of Castelnadaruy in Lauraguex, two young women, that maintained confidently for a certaine truth, that either the Divell, or some witch or other, lay with them every night, as their husbands lay by their sides: Both which by the helpe of God I cured, and they now acknowledge the weaknesse of their Fancy, and their owne Folly.

[Page]

CHAP. XXVIII. Whether the Love of Women be stronger, and more dangerous then that of Men.

IT is most certaine, that, as Galen saies, a Hot complexion, or such a one that is Hot and Dry, is much more prone to dishonest and irregular Love, then any other Complexiō, or Temperature whatsoever: from whence we may also inferre, that the Loves of these Complexions, must necessarily be also the most violent, and so by Consequence, that Men must be oftner, and more grievously tormented with this Malady, then Women, who are of a Temperature both lesse Hot, and lesse Dry: For as much as Nature had never brought forth a Woman, but only for want of Heat; and therfore Aristotle calls them the Defect, and Imperfection of Nature: [...] [Page] [...]. The Female seemes only to be the Issue of Natures Impotence.

But Chrysippus the Philosopher, as Galen reports him, neglecting these weake reasons, affirmes the contrary: and saies, that Love is a Motion of the Minde, that is irrefragable, & opposeth it selfe against the power and rule of Reason: which is also approved both by Aristotle, and also all the Schoole of Physick.

Whence we may conclude, that without all doubt a Woman is in her Loves more Passionate, and more furious in her follies, then a man is: [...]: saies Hippocrates, lib. de his quae ad Ʋirg. spect. Women are Naturally of meaner Spirits and lesse courage, then Men; neither is their reason so strong as theirs: and therefore are they lesse able to make resistance against so strong a Passion, as Galen saies. And hereto agrees that of the faire Hero, in her Epistle to her deare Leander.

Ʋrimur igne pari: sed sum tibi viribus Jmpar.

Fortius ingenium suspicor esse viris.

Ʋt corpus, teneris, sic mens infirma puellis.

[Page]

Our flames are equall: but your kinder Fate

Hath lent your strength, your Heats to temperate.

But in our weaker Sexe, our Passions find.

A feeble Body beares a feebler Minde.

This opinion is confirmed also by daily experience, which affords us Examples great store of Women, that are ready to run Mad for Love; but seldome any Men, whom we never see brought to that Extremity: unlesse they be some effeminate weake spirited fellowes, that have been alwaies broughtup in Lascivious courses, and in Ladies Laps. And this is confirmed by the Poet also.

Parcior in nobis, nec tam furiosa, Libido.

Legitimum finem flamma virilis habet.

Lust in us Men doth not so often raigne.

Our Flames would still a lawfull end attaine.

This Assertion may also bee proved by a strong Naturall reason, which may be collected out of Aristotle, lib. 3, de Part. Animal. cap. 4. & lib. 1. de Gener. cap. 4. [Page] where he saies, that Nature hath given streight Entrals, or Guts, without any turnings, or windings at all, to all gluttonous and ravenous Creatures; as Birds of prey, and the Wolfe: but on the contrary, shee hath variously and artificially interwoven the Bowels of those that it was expedient should bee sober and temperate; as Men. Whence we collect, that, Quoniam eadem Natura (quae [...],) in foeminis vasa spermatica, propiora, & juxta cornuae Matricis posuit: contrà verò in maribus eadem è longinquo, extra ventrem reiecit; ne facultates Animae principales, Imaginatio, Memoria, & Iudicium, per Pudendorum Sympathiam & vicinitatem perturbarentur, ( [...]. Quae propinqua, & communia sunt Affectionibus, ea, prima, & maximè vitiantur:) Foeminas hunc Amorem Brutum magis violentum habere. Nec immeritò: Consentaneum enim videtur, Naturam, aliquâ superadditâ voluptate, dolores illos, quos in puerperiis patitur iste sexus, compensare.

[Page] So that although perhaps Men appeare outwardly to be the more prone to Lust of [...]he two: yet must we not therefore presently conclude women to be utterly free from the same desires, although they cunningly dissemble them as much as possibly they can. And therefore they may, not un [...]tly, be compared unto an Alembick, that [...]ands quietly upon its frame, without any [...]ew of Fire at all under it: but if you but [...]ift it up, and look under it; and could but [...]s easily see into the hearts of these Women; you shall there discover an equall Heat in both.

CAP. XXIX. Of the Prevention of Love, and Erotique Melancholy.

FOR the Prevention of any Disease, it is necessary, saith Galen, in the first place, to remove the Disposition of the [Page] Body, which is nothing else but the Internall cause of the Disease: and which cannot be rooted out, except the Externall cause, that nourishes and preserves it, bee first taken away. He then that undertakes the Cure, or Prevention of Love-Melancholy, must first, saith Hippocrates, have a perfect knowledge of the nature of this Disease, that so he may [...], apply such remedies, as shall bee proper both for the Disease, Nature, and Age of the Patient, and also agree with the Seasons, and Times of the yeare. Otherwise he does but strike at the disease, Andabatarum more, Hoodwink'd.

And because that Love findes its passage through the Eye, and so seazeth on the Braine: If he intend to cashiere it utterly, he must take heed, that no tempting Objects present themselves unto it: least happily it fall out here, as it did heretofore to Menelaus, who (as Galen relates it) when that Troy was now taken, and he had fully resolved with his own hands to punish his Wives Adulteries: he no sooner saw her, but that presently hee let his [Page] Sword fall out of his hand, and ran to her [...]d threw himselfe into her Embraces. [...]nd so by the power of her Beauty his [...]ary was suddenly changed into as Passi [...]nate a Love. Thus Galen: But the Scho [...]st upon Stesichorus reports the story otherwise, and saies, that it was not Mene [...]us himselfe, but the Souldiers that hee [...]nt to stone Helen. However it were, we [...]e commonly, that the Falling out of Lo [...]rs, kindles anew their Love.

[...]mantium Irae Amoris redintegratio est.

And as a Candle, that is almost out, recovers its full light againe, if it be but held downward a litle while: in like manner Love, that is almost extinguished, if it bee [...]nclined and bent never so litle to its Object, it takes fire afresh.

Quàm facilè Jrati verbo placantur Amantes?

Although a Lover rage, & chafe; even now One faire word from his Mistris smooths his brow.

[Page] And if the party, that is the cause of h [...] Disease, be very beautifull: the Preservatives that are used must then be the stronger. For it is in this case, as in the cleaving of Wood: and the Beauty of the Party be loved, as the Axe the Wood, seemes i [...] like manner, as it were, to cleave asunder the Lovers Heart; and the Sighes are a [...] the Noise that followes the Cleaven stroke. But, as by doubling the force of the blowes, although the Wood is at length cleft, yet by Reaction the Axe also hat [...] his edge turned, and is spilt: In like manner faire Ladies, after that they have perhaps with the force of their Beauty made an entrance into the Hearts of their Lovers, oftimes goe off with a crack in their Honour.

Some Authors, of no meane note, considering the admirable Effects that Beauty worketh, have beene of Opinion, that there was a certaine Transmission of Spirits from the body of the person beloved into that of the Lover: which did by this meanes produce a Reciprocall and Mutuall Love. And for this cause the Roman Ladies of old were wont to weare about [Page] their Neckes a kinde of Wanton Figure, which they called Fascinum. And perhaps in Imitation of them, the Spanish Ladies doe at this day weare a piece of Corall, or Ieat, made in the forme of a Hand closed together with the Thumbe [...]hrust out betwixt the Forefinger and the Middlefinger, which they call Higo per no ser oiadas. The Greekes call all such toies [...]s these, [...]: and they were wont to make use of them, to the end they might be secured from the malice of Envious Persons.

The Arabians, speaking of the Cure of Love, doe advise us to take Occasion to discourse of the party that is the cause of this disease, in the hearing of the Patient; and to reckon up all her Imperfections & [...]vices, making them more, & greater then they are; and to set forth her vertues also in the colours and shape of Vices.

Et mala sunt vicina bonis: Errore sub illo,

Pro vitio, Virtus crimina saepe tulit.

Ill, beares the shape of Good. Thus oft 'tis seene,

That Vertue hath for Vice mistakē been.

[Page] Quàm potes, in peius dotes deflecte puellae

Or else, saies Avicen, let the Physitian give this in charge to some Old woman who will be a great deale fitter to disparage and extenuate the good qualities of his Mistresse: alwaies provided, that the Patient himselfe be not Naturally a baminded Lascivious person: for this wi [...] then enflame his desires the more. For every one Naturally loves their Like. But if she be very faire, and that it cannot b [...] denied, without the suspicion of apparant malice: then must they endeavour to lessen her worth, by comparing her with those he himselfe knowes to be fairer.

Ʋos quo (que) formosis vestras cōferte Puellas Incipiet Dominae quem (que) pudere suae.

And they must labour by probable Arguments to prove unto him, that that which he judgeth to be comely and handsome i [...] her, is, in the judgement of those that are more quicksighted, both foule, and deformed. As for example, if she have a handsome nose, of a reasonable size, and some [Page] what sharp: let them tell him then she is Scold, Luxurious, Wanton, and a meere [...]imbe of the Divell; and that, according to the judgement of Aristotle. And then commend unto him the litle Nose, with Catullus; or the Hawkes-nose, with the Persians; or the great Nose, with Alber [...]us, for an Argument of a good nature. So likewise, if she have a gray sparkling Eye; say then, that she is a foole, lustfull, inconstant, and prowd: and then commend as much on the other side, with Hestod, Homer, Pindarus, Iuvenall, and Catullus, those that have black Eyes; taking the same course in the rest of her good parts. For the Conditions that are required by the Naturalists in an Absolute Beauty, are so many; as that there cannot be found in the whole world a person so accomplished with all the necessary circumstances of Beauty, but that each part will afford sufficient matter for a Criticall Eye to finde fault with. Which Zeuxis, the famous Painter, knowing right well, and being desired by the Crotonians to represent unto them the beauty of Helen; he would not undertake it, unlesse they would suffer [Page] him first to see all the fairest women i [...] the Country naked, that so he might tal [...] from each of them, that which he judge [...] to be most excellent.

Besides, this Iudgement of Beauty, differs according to the variety of Fancie in the beholders. Ovid would have on faire, and litle: Hector made choice of on that was browne, and of a bigger size; for so was Andromache.

Turpis Romano, Belgicus, ore, color.

The Italian desire to have her thick, well set, and plumpe: the German preferre [...] one that is strong: the Spaniard loves a wench that is leane; and the French, one that is soft, delicate, and tender: but the Indians, a black one. Hippocrates, and after him, Celsus, commend a tall stature, in young people: but dispraise it in old.

And for this cause the Ancient Poets fained, that Beauty was the daughter of Iris and Admiration: because that as the Sun, reflecting upon a watry Cloud, deceaves our Eyes, making us beleeve we see diverse various colours, which are not [Page] there, but only in Appearance: In like manner is Beauty, nothing else, but a false flash of Raies, which dazle our eyes, when it appeares from among the cloudes of so great variety of Allurements. Whence we may conclude, that the rarest and most excellent Beauties that are, are not such indeed, as they seeme to be; but onely appeare to be so, through the sole defect of the beholders, and through the weaknesse of their Eyes; who commonly judge that woman to be Beautifull, which is of a white complexion, and soft and tender: cleane contrary to the judgement of Galen, who saies, that those are the signes of a False and Counterfeit Beauty; and that true and Native Beauty consists in the just composure, and Symmetry of the Parts of the Body, a due proportion of flesh, & the goodnesse of the Colour. Now he that desires to know whether a body be Proportionable, or no, he must, according to our Anatomists, lay him all along, and cause him to extend his armes and legs equally as farre as he is able: and then taking the Navill for the Center, and measuring him round about, that part that either goes beyond [Page] the Circumference of this circle, o [...] else reacheth it not, is to bee accounted Improportionable. Vitruvius saies, that the length of the face from the end of the chinne, to the top of the forehead, is the tenth part of a mans height. If the Body be will set, and strong; it is seven times as long as the Head; & eight or nine times as long, if the body be slender and delicate. The eye-browes joyned together, make up the circle of both the eyes: and so is there a certaine proportion in all the rest of the parts of the Body: as you may read in Equicola, and le sieur de Ʋeyries, in his Genealogy of Love.

Yet notwithstanding, the Indians love those that have thicke lips: the Peruvians judge those the most beautifull that have great rolling eyes; and the Mexicans those that have litle fore-heads.

If you cannot perswade the Lover, and make him confesse, that his Mistresse wants these Conditions, that are required to an Absolute Beauty: then must you endeavour to deprive her of that Moving beauty, which is called, a Good Grace; and consists in the due Composure of the [Page] Members and parts of the whole Body: or else of the beauty of the Mind; without which, according to Plato, Plutarch, and Galen, that of the body is nothing worth. And then you may prove to him both by examples, and Authority of good writers, that for the most part, those women that are faire, are also as Common: as likewise those that are unhandsome and deformed, are altogether as troublesome, and not to be endured: according to that of the Comicke Poet.

[...],

[...].

[...]

[...].

[...].

If a man, saith he, marry an ugly deformed woman; she must needs be quickly loathsome unto him: and he cannot take any delight either to be in her Company, or so much as to come into his own house. But if he get himselfe a handsome wife; his neigbours commonly will have as much to doe with her, as himselfe. So that [Page] Marriage seemes to bring along with it unavoideably one of these great inconveniences.

Rara est concordia Formae,

At (que) Pudicitiae.

Beauty, and chastity seldome meet in one person. For beauty is as it were a kind of prey, that hath continually a thousand in chase of it. And it is as a silent Letter Commendatory also of itselfe,

(Formosa facies, muta Commendatio est.)

Which seduceth, and over-reacheth the judgement of the beholder, leaving a strong impression behind it. But it is withall as a Letter written upon the Sand, soon defaced.

Florem decoris singulicarpunt dies.

Each day blots out some of it's beautifull Characters.

But for as much as, in the opinion of all Physitians, that have written of the cure of this Malady, it is necessary to represent [Page] unto the party affected, the foulenes of his errour, and the greatnes of the offence, if he persist obstinately therein: I would have this great charge left to Divines, who are farre fitter to performe it, then Physitians are.

Yet it so fals out oftimes, that these admonitions doe not worke any good at all upon them, but rather incense them, and make them the more headstrong and obstinate in their follies: according to that of the Poet Euripides, as he is cited by Galen.

Ʋenus admonita, relaxat nihil.

Sinam (que) cogas, ampliùs intendere appetit.

Admonitus autem amor magis premit.

Love's deafe to Counsell. And if you by force

Attempt to stop, you rather speed it's course.

But Plautus goes farther yet, and saies that,

Amor mores hominum moros & morosos efficit.

Minùs placet, magis quod suadetur: quod disuadetur, placet.

Cum inopia, cupias: quando copia est, tum non velis.

[Page] Ille qui appellit, is compellit: Jlle qui consuadet, vetat.

Insanum est malum, in hospitium devorti ad Cupidinem.

Love is litle better then meere Madnesse: for they that are possest with it, are so humorsome, and Inconstant in their desires, that they know not themselves, what they would have: what they are perswaded to, that they cannot endure to heare of: and what they are disswaded from, that they make choice of. What is denied them, that they earnestly desire: and when 'tis offered them, then they refuse it. &c. And the reason of this distemperature in the Mind of a Lover, is, saith Aristotle, because that he is wholy governed by his Passions, which stop and hinder all passage to his reason, which only is able to set him againe in the right way to Vertue, from which he is now gone astray. [...]. He that lives, saith he, according to his Passiōs, wil never hearken to any man that shall reprove him, or disswade him from it: neither indeed if he [Page] should hearken to it, would he be able to understand it. So Tibullus sware many times, and promised his friend, that he would never look upon his Mistresse agen: yet for all that he could not forbeare.

Iuravi quoties rediturum ad limina nunquam?

Cùm benè juravi, pes tamen ipse redit.

Oft have I sworne, I'de never see her more.

Yet still my feet betray me to her doore.

The breaking of their oathes in these matters, they make no account of at all; presuming perhaps upon that false Opinion that the Heathens held, concerning perjury in Lovers, which they believed the Gods easily pardoned in them, as being in that state, like litle foolish children, without the use either of Iudgement or Reason.

We must then, as P. Aegineta, and Avicen advise us, watch for a fit oportunity to give them some gentle admonitions. For in time, saith Galen, Passions may weare away: but not alwaies, whensoever [Page] a man pleaseth. For it is here, saith Chrysippus, just as it is with those that runne in plaine ground, who can stop themselves in the midst of their course whensoever they please, because that the weight of their own bodies drives them on no farther. But if they take their course downe some Precipice or steep hill; they cannot then stop themselves from falling, when they please, the weight of their owne bodies still forcing them on farther. So in like manner, when as Reason is the cause of the motions of the mind; it is an easy matter to rule and order them as we list: But when either Lust, or Anger, (Passions which are very intractable and unruly, and may therefore be fitly resembled to the heavinesse of the body falling downe a Precipice,) joyne their forces together; they cannot so easily be check't on the suddaine, and at pleasure, but must bee gently dealt withall, and corrected by degrees.

We must then watch our opportunity for to fit our selyes with this, and all other remedies. For opportunity is the very soule and perfection of Physique. [...] [Page] [...].

We must also endeavour, if possibly we can, to convert his Love either into late, or Iealousy, by perswading him that his Mistresse doth not love him so well, [...]s she makes him beleive she does; and that all her entermaintments, favours, kisses, dalliances and embraces, are only Baites, and Enticements, to keep him in continuall slavery: otherwise, she would more easily and willingly yeild to satisfy his desires: for that true Love is, to wish all good to the party beloved that may cause either his contentment or profit, and not their owne only; and so likewise to be greived and troubled at the evills and afflictions of the person they love, more then for their owne.

And if the party affected with this Malady, be a woman, we may then adde to this, the Dissembling of men, (which is as frequently found in men, as Inconstancy is in women;) together with the danger they incurre of suffering shipwracke in their honour. And therefore Phidias the Painter, intending to intimate as much unto this sexe, was wont to paint their [Page] Goddesse Venus, with her foot upon a Tortoise: not so much to denote their false hood; as some have conceived; as to warr them to have a care of their Honour. For the Shee-Tortoise in receiving the Male [...] dares not turne her selfe upon her backe, because the Male having enjoyed his pleasure, would leave her thus, a prey for the Eagle, by reason that she is not able to recover her Naturall posture agen; thus preferring her life and safety, before her pleasure. In like manner ought women to take notice of the danger wherein Men commonly leave them, when they have once enjoyed them: exposing them, not only to the Eagle, which is the Divell; but also to the Crowes, which are the slanderers, and such as will be prowd to be the Trumpeters of their Infamy and dishonour.

And it is reported by Historians, that the Milesian wenches were by this means cured of their Love-Madnesse. For the Senate having forbidden them to murther themselves, and threatning them, that if they did, their naked bodies should be exposed to the open view of all men: they [Page] changed their Minds, and by this meanes were deterred from running mad up and owne the streets, or being their owne Executioners.

I should likewise advise men in this [...]ase, to represent unto themselves the [...]range disasters and misfortunes that have befallen to most wise, most valiant, and most worthy men, that have bin besotted with these follies of Love. Sin hoc parùm [...]uerit; ipsarum deinde Foeminarum imperfectiones, at (que) immundiciem secum meditentur.

Ille quòd obscenas in aperto corpore partes Viderit, in cursu qui fuit, haesit Amor.

It is reported of Hypatia, the daughter of Theon the Geometrician, that she was so learned, and well accomplished in all points, that she farre surpassed, both for vertue and learning, all those of Alexandria; where she also publickly professed Philosophy, in the time of Honorius and Arcadius the Emperours. It so fortuned, that a scholler of hers was so surprized with the beauty both of her body, & mind, [Page] that he grew almost mad for love. But a [...] one day this young Inamorato was very earnest in his suit to this faire Damosell, & importuning her to cure him of his disease by satisfying his desires: she (being, as i [...] seemes, not ignorant of the Precepts o [...] Physicke in this case,) Panno menstruos [...] indidem prolato; ecce, inquit, adolescentule quod tantopere adamas, ubi nil nisi Immundicies habetur. Which the young man had no sooner seen, but his heat was presently allayed, and himselfe cured of his Love-Melancholy.

Gordonius attributes so great power & efficacy to this kind of Remedy, or rather Physicall stratagem; that he conceives that he that cannot be cured of his Malady by this, is to be given over for desperate, and Incurable: And, to use his owne words, si ex his amare non dimiserit; sanè non est homo sed est Diabolus Incarnatus. Fatuitas igitur sua secum sit in perditione. If this cure him not, (faith he) then he is certainly no man, but a Divell Incarnate: and therefore the Divell take him and his folly too. Yet by Gordons leave; although the French have so great an opinion of his authority, [Page] that they have a Proverbe, Que le Medecin qui vasans Gordon, vasans ba [...]on; the Physitian that goes without Gor [...]n, goes without his staffe: yet I cannot [...]sent unto him in this. And therefore will [...]ve now search out for some other more [...]re remedies, which we shall derive [...]om the three Fountaines of Physicke, [...]amely Dieticall, Chirurgicall, and Pharmaceuticall.

CAP. XXX. Order of Diet, for the prevention of Love-Melancholy.

IT is the advise of Mercurialis, that for the cure, or prevention of this disease, the party affected make choice of a cold and moistayre to live in. And he wonders very much, that Moschion, an ancient Greeke Physitian, should prescribe in this case, that the chamber of the sicke person should be indifferent hot and light. But [Page] for my owne particular, I should rather choose to follow the Advise of Avice who in the Prevention of this Malad [...] prescribes a Hot Ayre for Men, & for women, a Cold. And, as Rhasis also is of opinion, I would not suffer them to wear cloathes that are lined with Furres, E [...] mine, or Velvet; by reason that they he [...] the blood too much; as doe also all Odoriferous persumes, as Muske, Civet, Ambe [...] Gallia Moschata, Alipta Moschata, and the like. All these things I would banish both from the Chamber, and Cloathes o [...] the Patient: and instead thereof substitue Camphire, which by reason of it's col [...] quality, very much tempereth the heat of the blood.

Camphora per Nares, castrat odore Mares.

He must also drinke water, and no wind upon any tearmes: because that wine inflames the blood, and makes men the more prone to lust; as Aristotle saies: [...]. And therefore the Poets feigne, that Priapus was the sonne of Bacchus. And the ancient Law makers did [Page] ordaine, by the lawes of twelve Tables, the same punishment for a woman that [...]runke wine, as for an Adulteresse.

Yet Gordon allowes the Lover to drink wine, and that too, not in a very small quantity, nor yet so much as will make him drunke: notwithstanding Ovid saies the contrary.

Vina parant animos Ʋeneri, nisi plurimasumas,

Et stupeant multo corda sepulta mero.

Nutritur vento, vento restinguitur Ignis:

Lenis alit flammas; grandior aura necat.

Aut nulla ebrietas; aut tanta sit, ut tibi curas

Eripiat: si qua est inter utrum (que), nocet.

Wine kindles Cupids flames: unlesse thou steep

Thy soule in Brim-full bowles, and lay't asleep.

Thus wind, we see, both feeds, and quenches fire:

Strong blasts put out, when gentler raise it higher.

Or tast not; or drinke deep, and drowne thy care.

[Page] No meane: Extreames here th'only Vertues are.

Wine, saith he, taken moderately, raiseth the spirits, and provokes a desire of Ʋenery: but if it be drunke in great abundance, it then workes the contrary effect and takes away all such thoughts. And he proves it by the instance of fire, which i [...] increased, and growes into a great flame [...] if you blow it gently: whereas, on the other side, a rough boisterous blast quite extinguisheth it. And therefore hee concludes, that either of the Extreams, either to forbeare utterly, or else to drinke it in excesse, is very safe: but the Meane carries all the danger in it.

I could be content to give a Poet free leave to maintaine so licentious a Position as this is: But that a Platonick Philosopher, Marsilius Ficinus by name, should advise, for the cure of this Malady, to be Drunke now and then, that so there may be new blood and spirits bred, for to supply the defects of the blood and spirits that are Infected by this disease of Love; and so by this meanes to cure one vice by a greater, [Page] seems to me to be a doctrine not only Impious, but also very dangerous too. But for confutation of Ficinus, I shall only put the reader in mind of the example of Lots incest, and the cause thereof.

We advise then, that the Patient drink water, insteed of wine, that so by litle and litle [...]; as Hippocrates saies, the habit and disposition of the body may be altered by degrees to a contrary state. Or else, which will be much better, let them accustome themselves to fast often, and feed on bread and water. For, as the Poet Achaus saies,

[...].

Love takes not up his lodging in an Empty belly. But contrarily, [...]: Ʋenus delights in Fulnesse and variety of dainties. Especially if the party affected be in good plight, and high fed, and of a sanguine, or Cholerick complexion. For in this case, all his meats must be but very litle nutritive; but rather Refrigerative [Page] and of a cooling quality. And therefore ye must give him in his broaths, and salads, Purslane, Sorrell, Endive, Succory, and Lettuce, which is so soveraigne a Remedy against this Malady, that Venus, desiring to forget all her unchast desires, buried her deare Adonis, under a bed of Lettuce. Some Physitians preferre the Seed before the Leafe. Or else we may use conserves of red Roses, or Province Roses; which are said to be very effectuall in these cases. The same vertue doe they also attribute to Mints: not so much because they coole, as Aristotle, Pliny, Magnimus, Arnaldus de Villa Nova, and diverse others have thought, being moved thereto, because that perhaps they had observed out of Hippocrates, that Mints doe take away all Venereall desires: but rather for that they disperse and consume the seed, if a man use to eate it often: as the same Hippocrates, lib. 2. de Diaeta affirmes: [...]. Which makes me suspect, that that place of Aristotle is corrupted, and that in stead of [...] which signifies to coole, it should [Page] be read, [...], that is, to consume by dissolving, or melting. But the Poets doe fabulously referre this vertue, that is found to be in Mints, to a certaine Nymph forsooth, called Mentha, daughter to Cocytus, one of the Infernall Rivers, and beloved of Pluto: who comming to the knowledge that Pluto was fallen in Love with Proserpine, the daughter of Ceres, the Goddesse of Plants and Corne; shee made her boasts, that shee her selfe farre surpassed Proserpine for beauty, and withall threatned to raise rebellion against Pluto, if he offered to bring her into his Subterranean Dominions. But Ceres, being informed hereof, she obtained of Iupiter, that this Nymph should be transformed into an Hearbe of that name, with this Curse also upon her, that she should ever be accounted an Enemy to Loves Mysteries.

Yet Avicen holds the contrary opinion to that of Hippocrates and Aristotle, affirming that it is of a nature contrary to the Prevention and Cure of Love: which is also the opinion of Paulus Aegineta, Aetius, Dioscorides, and many others. [Page] But these contrarieties of opinion in these learned Authors, may, as I conceive, be easily reconciled, if we say, that according to the doctrine of Hippocrates and Aristotle, Mints are contrary to the motions of Love, when it is caused by Humid Repletion: for in this case, dry meats and Medicines are very hurtfull, as we may collect out of Avicen, cap. 28. & 29. Lib. 3. Fen. 20. tr. 1. But if the complexion of the party affected be Hot, and full of Serosities, and sharpe and salt Humours, Mints are then very hurtfull, according to the opinion of Aegineta, Aëtius, and Avicen.

They must also oftentimes use to eate Grapes, Melons, Cherries, Plummes, Apples, Peares, and such like fruit. The Epigrammatist greatly commends, among the rest, the Stock-dove, or rather the Woodquest, and Ringdove.

Jnguina torquati tardant, hebetant (que) Palumbi.

Non edat hanc volucrem, qui cupit esse salax.

I would also have them eate the coursest [Page] browne bread, or bread made of Rie, Barley, Millet, or Spelt, (which Quercetanus, in his Treasure of Health, mistakes for a kind of Wheat without any beard; because that Spelt corne is called Zea generally by all our Herbalists:) which is but a hungry kind of graine, that yeelds somewhat more nourishment then Barley, and a great deale lesse then Wheat. They must also sometimes use to take Hempe-seed, or Agnus Castus, (both which seeds Galen reckons among Aliments) Rue, Cummin, or Corianderseed: and let them have in their sauces Vineger, juyce of Lemons, Orenges, Sorrell, Verdejuyce, and the like. But they must be sure to take heed of all manner of Aromaticall things, and all fried or salt meats: because that Salt, by reason of its Heat and Acrimony, provokes to lust those that use to eate it in any great quantity. And for this cause the Aegyptian Priests were wont to abstaine from all manner of Salt meats, having found by experience, that salt things doe cause a kind of Itching or Tickling in those parts that serve for Generation. And therefore the Rhodians, as [Page] [...] [Page] [...] [Page] Athenaeus hath observed, called the Feasts of Cupid, [...]: as the Poets also, with Plato, have surnamed Ʋenus, [...], which is as much as to say, Borne of Salt, or of the Sea: intimating unto us, by this Poeticall fiction, the generative vertue of Salt, which is indeed very great. And this is the reason that Fishes are more fruitfull, and multiply faster, then any other living creatures whatsoever. And we see that vessells of salt commonly produce great store of Mice: the Female conceaving without a Male, meerely by licking of the salt: if we may believe Aristotle. In like manner we see that Sheapheards usually give salt to their sheepe & goats; and Huntsmen likewise to their doggs; by giving them flesh powdered a long time in pickle: for to raise and awaken in them their Generative Faculty, when it is in a manner quite dulled and dead in them. Which makes me apt to thinke, that this word Salacitas, which signifies an earnest desire and appetite to Carnall Copulation, is derived from Sal, signifying Salt; and sometimes also Beauty, or Gracefulnesse according to that of the Poet.

[Page] Nec est in tanto corpore mica Salis.

Our Patient must abstaine also from all meats that are very Nutritive, Hot, Flatulent, and Melancholy: as soft Egges, Partridges, Pigeons, Sparrowes, Quailes, Hare; and especially greene Geese, by reason of some certaine secret properties that are attributed unto them by Magnimus and Arnaldus de Villa nova: which I would have to be understood of the Liver only, which is indeed very nourishing: and which the Romans, as Athenaeus saith, made more account of, then of all the other parts of the flesh: it being most certaine, that the flesh of a Goose is very hard of digestion, and abounds in Excrements, all save only the wings, as Galen affirmes in his lib. 3. de Alimentis.

He must also take heed that he doe not use to eate often Pine-nuts, Pistachoes, small Nuts, Cives, Artichokes, Coleworts, Rapes, Carrots, Parsnips, green Ginger, Eringoes, Satyrion, Onions, Waternuts, Rocket, &c.

[Page]

Nec minus Erucas aptum est vitare salaces,

Et quicquid Veneri corpora nostra parat.

Oysters also, Chestnuts, Ciche pease, (which Pliny for this reason calls, venerea) and all such like meats.

The Alterative Medicines, that are of the like quality, are farre more dangerous then Meats are: as the seed of the Roman, or Red Nettle, Ash-keys, the leaves of Wood-bine, the true Scinkes (which, according to Rondeletius, are Land Crocodiles,) Diasatyrion, Triphera Saracenica, Diazinziber, and such like powders and Opiates, as you may finde them reckond up by Avicen, Nicholas Monardes, Scrapion, Mesue, Andernacus, Arnaldus, Matthaeus Gradeus, Rhasis, and other Authenticke Authors.

Now as the use of any of these Medicaments above specified is very dangerous; So doe I conceive that Idlenesse is much more. And therefore we shall doe very well to take care that our Patient be alwaies in some serious Imployment or other, [Page] according to his quality and condition:

(Finem qui quaeris Amori,

Cedit Amor rebus; res age, tutus eris.

[...]f from Loves power thou wouldst deliverd be:

Be still imployed, and thou shalt soone be free.)

Whether it be in Warlike Actions, or Hunting, Study, or Husbandry. And therefore the Poets feigne, that Cupid could never prevaile against Ʋesta, Pallas, or Diana, notwithstanding that he had triumphed over all the rest, both Gods and Goddesses: Intimating by this fiction, that those that place their delight, and are alwaies imployed either in the study of Learning, Hunting, or Husbandry, are not subject to the power of Love. And therefore let him be sure in the first place to avoide Idlenesse, as being both the Cause and Fuell too of Loves flames.

Ergo ubi visus eris nostrâ medicabilis Arte,

[Page] Faec monitis sugias Ocia prima meis.

Haec, ut ames, faciunt; & quae fecêre tuertur.

Haec sunt Iucundi causa, cibus (que) mali.

If thou would'st have me cure thy Malady,

Be sure that first all Idlenesse thou fly.

This makes thee Love, and so still keep thee: This

Both Cause, and Food of this sweet mischiefe is.

And as concerning the Exercise they must use, Mercurialis would have it to be Moderate. But I, for my part, should rather with Galen, and Marsilius Ficinus prescribe it somewhat violent, ad sudore [...] us (que) till they sweat againe: alwaies provided that the disease be not alread growne to Madnesse. And of all kind o [...] Exercise, I approve most of Hunting (whereby Hippolytus is said to have preserved his chastity,) and Riding; although that at the first indeed it seemes rather to provoke the body to venery, as the Philosopher also observes in his Problems. [Page] Sect. 4. Neverthelesse the frequent use of [...], is very effectuall in this case; as Hippocrates also assures us: [...]: Those people that are great Riders, are [...]he least apt for Venery. And this he [...]roves by the example of the Scythians, whom he affirmes, by reason of their continuall and immoderate use of Horseman [...]hip, to be [...] the most Impotent, and Eunuch-like men in the world.

Yet are there some kinds of Exercise and Recreations, altogether as dangerous; [...]s, the reading of Lascivious books, Mu [...]icke, playing upon the Violl, Lute, or any other instruments. But the most dangerous of all, are Plaies, Revels, Masques, and Dancing: for that these exercises doe [...]s well open the pores of the Heart, as of the body. So that if any Serpent in the meane time chance to whisper into his care any Lascivious, wanton, or idle discourse; or if any Basiliske chance to cast forth some unchast looks, and effeminate glances: the heart is very easily surprised, and impoysoned therewith; especially [Page] if it have ever before been wounded with Cupids darts. And what the Naturalist report of the nature of the Leopard, ma [...] not unfitly be applied to Love. For as the beast, by reason of his sweet savour drawes all other kinds of beasts after him but especially the Apes, (yet these, of a the rest he is not able to catch, because they suddenly take the top of some tre [...] or other:) he therefore endeavours to cr [...] cumvent them by craft; and therefore he lies downe upon the ground, and covering himselfe all over with boughes, he counterfeits himselfe to be dead, and that so cunningly, that the Apes beleeve him to be so indeed. Which they no soone [...] perceave, but that presently they leap [...] downe from the Trees, and fall to dancing and frisking round about him very joy fully: till at length the Leopard, finding them now to have sufficiently wearied themselves with their sporting about him, suddenly leaps out among them, and seases upon as many of them as he ca [...] well tell what to doe withall, and so devoures them. In like manner doth this little Divell, Love, daily at the first with [Page] those he intends to ruine, inviting them with some slight pleasure or other, as [...]ncing, revels, plaies, or the like: from [...]ese he leads them on perhaps to a high [...] degree of content, which they shall [...]de in ordinary conversation and famili [...]ity with their Loves: from this they [...]roceed to Passionate Love; and this perhaps at length brings them to the injoyment of their desires. But when that he [...]th got them once within his power, he [...]en seazes on them with all violence, [...]orrupting their principall and most no [...]e faculties, perverting their Iudgement, and depraving their Imagination: and thus under the Appearance of secure delights, he involves them in a thousand [...]all Miseries. For the Pleasure that Lo [...]ers enjoy, may very fitly be compared to that kind of Hony, which they call Mel Heracleoticum: which, by reason of the [...]ast of Aconitum that is in it, is more pleasant then any other ordinary Hony, at the [...]rst tast: but when it comes to the point of digestion, it causeth a giddinesse in the Head, and a dimnenesse in the eyes, and [...]t the last leaves a very bitter tast in the mouth:

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[...]

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[...]

[Page] They must also carefully avoid all manner of lascivious discourse, dalliance, a [...] Kissing: which, notwithstanding that o [...] Ladies, with Theocritus, account to [...] Vaine, and of no force in this case; ( [...]:) yet doe they carry great dang [...] in them. And therefore they may be lik [...] ned to those Egyptian Theeves, w [...] were wont to be called [...], that is [...] say, Kissers: because that under the fai [...] pretence of saluting and kissing tho [...] they met upon the way, they would so upon them, and rob them.

But the greatest danger of all is, in the Contrectation & touching of their hand [...] breasts, and other more secret part [...] which the Greeks expresse very properly by the word [...], which signifie to handle, or feele Birds in the Market, t [...] try whether they be fat, or no: intimating unto us hereby, that those women tha [...] will suffer themselves to be handled i [...] this manner, are either to be bought, o [...] borrowed.

Now for a Preservative against this evill, Avicen, and Paulus Aegineta advise that the Party affected should be stricke [...] [Page] with some sad disaster, and great affright [...]ent; or else that he be imployed in some [...]eighty affaires, or be accused of some Capitall Crime or other. But I should rather desire, that some learned Divine [...]hould inculcate into him the feare of Death and Hell; and so by this meanes [...]irre him up to devotion and frequency [...] prayer. For Prayer and Fasting are most [...]overaigne Preservatives against this Love Divell. And I would have him frequent [...]he company of Religious people: that so [...]y continuall Conversation with them, he may participate also of their good qualities: In like manner as a Vine, (according [...]s the Naturalists report,) being planted [...]ere an Olive tree, brings forth a more [...]t and unctious kinde of fruit, then otherwise it would doe.

Some Physitians counsell to take them and shut them up in Prison, (if so be they [...]e young, and of able bodies,) and there give them correction. But, in my opinion, Gordonius is too severe and cruell, when he saies, that he would have them whip [...]ed, and well beaten, donec totus incipiat Foetere, till they stinke agen. But the Ancients, [Page] taking a more wise course then this when they would prevent this Disease in young Effeminate Inamorato's, were wont to fasten a Ring or buckle on th [...] fore-skin of their yard: as Celsus reports And hereto Martial also seemes to allud [...] in that place, where he saies:

Dum ludit mediâ, populo spectāte, palestr [...]

Heu! cecidit misero fibula; verpus era [...]

They must also take heed of sleeping o [...] their backs, for feare of overheating th [...] Reines: and they must not gird themselves in too streightly; for this causeth▪ Dilatation of the Veines. Neither must they lye on downe-beds, or feather-beds but rather on such as are stuffed with straw, or Willow leaves, Rue, Roses, Nenufar, Poppy, or Agnus Castus; on which strawed upon the ground, the Athenian Women were wont to lye in the time of the celebration of their Thesmophoria [...] which was a Feast consecrated to the Honour of Ceres.

Avicen, in his Chapter de Amore, Gordonius, Arnaldus de Ʋilla Nova, and many [Page] other moderne Physitians, are of opinion, that the best way to preserve one, that is but newly fallen in Love, from this disease of Erotique Melancholy, is, to endeavour by all meanes possible to divert his thoughts from his Former Mistresse, by making him fall in Love with another: whom when he once beginnes to be affected with; they must then make him hate this, and fall in love with a third: following this course with him still, till at length he begins of his own accord to bee weary of being in Love. For as Aristotle saies, he that hath many Friends, hath never a one: in like manner doe I say, that he that is in Love with many women at once, will never run mad for any of them. And this, Gordonius confesseth that he learnt of the wanton Poët Ovid, whose advise this is.

Hortor & ut pariter binas habeat is amicas.

Fortior est, plures si quis habere potest.

Secta bipartitò cum mens discurrit utro (que),

Alterius Vires subtrahit alter Amor.

Let each man have two Mistresses in store:

And 'twere much better, if he could have more.

[Page] Thus, whilst the mind 'twixt two it selfe doth share,

One Love will still each others force impaire.

For the Minde being thus divided, the desires are the lesse violent; and so one love takes away the force of the other.

But this opinion of theirs, (under correction of so learned men) I cannot approve of: considering that it is to bee feared, that either we shall not be able to remove his Love at our pleasure: (which Avicen also seems to grant, when he saies that if we cannot bring it to passe our selves, we must employ some old woman about the effecting of it:) or if wee doe take him off from his first Love, and commend a second to him, he may happily fix there too firmely, and be as much perplexed with this, as with the first Love. Besides, I my selfe have known diverse persons, who by this meanes have gotten so ill a Habit, as they could not choose but fall in love with all women Indifferently, that would but seeme to entertaine their Love: and as often as they came in [Page] company where women were, their behaviour was so ridiculous, that a man would have taken them to bee arrant Fooles, notwithstanding all their other Actions were very discreet, and such as might become the wisest Men. For all Passions, that are of any long continuance, doe imprint ill Habits in the Mind; which by length of time growing stronger, are very hard to be removed, and are apt to be stirred up at every the least occasiō. An experience of this you may have in cowards, who oftimes are afraid even of those that come for their rescue and protection: and in Cholerick men, who many times fall out with their friends. So likewise those Men, that are prone to unchast Love, cannot content themselves with the Love of any one, but apply themselves to all indifferently. For Custome, which is, as it were, another Nature, being once growne up into a Habit, hath a wonderfull power in disposing the minde to that which is familiar unto it. And as a stumbling horse is apt to trip at every stone that lies in his way; So he that hath contracted such an Amorous Disposition, is in love with every [Page] one he sees. And when he is once thus affected, he doth not then what he would, but what his Passion prompts him to: lust as a bowle, when it is once set a going, necessarily turnes round, and cannot stay it selfe, by reason of it's circular figure, so apt to Motion. Dum servitur Libidini, facta est Consuetudo: & dum Consuetudini non resistitur, facta est Necessitas: saith S. Augustine; while a Man indulgeth his owne Iustfull desires, it growes at length into a Custome: and this Custome meeting no resistance, becomes at last a kind of Necessity.

CAP. XXXI. Chirurgicall Remedies for the Prevention of Love, and Erotique Melancholy.

FOr as much as the seed is the joynt, Immediate cause of this Disease, as Galen proves at large by diverse both Arguments and Examples, toward the end [Page] of his lib. 6. de loc. Affect. and seeing that the seed is nothing else but Blood, made White by the Naturall Heat, and an Excrement of the third Digestion, which provokes Nature either by its quantity, or quality to evacuate it; which otherwise would corrupt within the body, and so by sending up divers noysome vapours to the Braine by the Back-bone, & other passages, would disturbe and hinder the operation of its cheifest Faculties: It seemes to bee very necessary in the first place to take away the superfluity of Blood, by opening the Liver Veine in the right arme. And if the party be of a good Constitution, Sanguine, and well in flesh, you may take the greater quantity from him; because that their strength will bee able to beare the losse of the greater store of Blood. And you may reiterate it, two or three times in a yeare, so long as there is any danger of this Disease remaining: especially if you finde that this course would have been good to have been taken with the Patientat the first. After the Liver Veine hath been opened, I would advise to take some quantity of Blood, accordingly [Page] as the Age and strength of the Patient would beare it, from the Hamme Veine: especially if the party be troubled with the Satyriasis, and the Physitian find himselfe able enough to doe this. Or in stead of this, I would open the Saphena, or Ankle Veine: or else apply Couping glasses upon his thigh neere to the privy parts, having first made sufficient Scarification. But he must not come to these particular Evacuations, unlesse the Veine in the Arme were first opened: which in case of the Satyriasis, or Vterine Fury, I would have to bee done the first day. For otherwise this would bee a meanes rather to attract and draw down more Blood to those parts, which are both the cause and seat of the disease, then to draw it away. Some use Cauterismes on the Legs: but I doe not approve of this course, but rather take it to be vaine, and of litle or no force at all. The Scythians, as Herodotus reports, were wont to cut the Veines behind their Eares, and so by this meanes made them [...] Impotent, and weake: and having brought downe themselves to this base [Page] dejected state, they took upon them the habit of Women, and spun with them too: as Hippocrates relates: for as the same Author affirmes, lib. de Aëre, Loc. & Aqu. the cutting of those Veines or Arteries that joyne close to the Eares, makes the persons so cut, Impotent, and unapt for Generation. Notwithstanding Vesalius, and some other Anatomists will have this defect to proceed rather from the cutting of the Nerves of the Sixth Conjugation, which passing along by the eares, are terminated in the Genitals, and Spermaticall Vessels.

This remedy being so easie, might also seeme very usefull for all those that have taken upon them the Vow of Perpetuall Chastity: but that there seemes to bee some danger in it of hurting the Memory and Iudgement: as may be collected out of Avicen, and is confirmed also by the example of the Scythians before mentioned; who, by this Chirurgicall experiment made upon themselves, became starke Fooles and Idiots.

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CHAP. XXXII. Medicinall Remedies for the Prevention of Love, or Erotique Melancholy.

THE first Medicinall remedy shall be a Clyster, composed of cooling and moystening Ingredients: among which it will doe well to mixe Hemp seed, Agnus Castus, and the like. And the next day after, you shall give him a sufficient quantity of Cassia, Catholicon, Diaprum, or Tryphera Persica, with a litle Agnus Castus: or else a very gentle Purge: for wee must not in this case use any violent Purgation, or which would make the body over Laxative: as both Avicen, and Aëtius are of opinion, who to this purpose prescribes the Decoction of Betes, Mallows, or the hearbe Mercury. For all violent Medicaments doe heat the Humours, and inrage the Blood, driving downe the Excrements toward the Inferiour parts, and [Page] Spermaticall Vessels. And for this reason Arnaldus de Villa Nova, cap. de Regim. Cast. Ʋivent. preferres Vomits, in this case, before Purging.

Then let the party take every morning a litle milke, or else some broath, or Iulip that may refresh the blood: using also some Medicinall drinke, which is of a contrary nature to the generation of seed: especially if the party be of a moyst complexion: for, for such persons, these kinde of Medicines are very good, as Avicen saith.

This Medicine I commonly use.

[...] Rad. Buglos. borag. & cichor. ana [...] 5. fol. Endiv. acetos. portul. lupul. & lactuc. ana m. j. sem. 4. frigid. major. & minor. ana [...]. j. semin. viticis & papav. albi ana [...] ij. passul. Corinth. flor. Nenufar. & viol. ana p. j. decoq. ad lib. j. in colat. dissol. sirup. de pomis redolent. viol. & Nenufar. ana [...] j. & misce, fiat Iulep. clarif. & aromat. [...]. j. santal. albi pro tribus, aut 4. dosibus matutinis.

Sometimes also I adde hereto some few graines of Camphire: or else I temper it with water of Lettice, Purslane, or water-Lillies: and so give it him to drinke [Page] for some certaine Mornings: especially the party affected be of a Hot and Cholerick constitution. For, as Dioscorides saith these hearbs are very powerfull and efficacious for the Prevention and cure of this Malady.

The Athenian Priests were wont to take Hemlocke for this purpose: notwithstanding that it was the Ordinary poyson that the Areopagites used to put Malefactors to death withall: as we may observe out of Plato. And S. Basil, (who is reported to have been as well an excellent Physitian, as a Divine,) affirmes that hee had seen women, that have quite extinguished all their unchast Heats, meerely by drinking of hemlock. But we must take heed that we use not any Diureticall Medicines, & that for the reason before alleadged concerning Purgation. Besides, all such Medicaments are commonly Hot and Dry, except they be qualified with a litle quantity of milke and water, which may temper their Heat. For Mercurialis affirmes, that hee hath cured women of this Love-Madnesse, by these remedies only. Or else let them use this.

[Page] [...] Lent. palust. p. 5. sem. lact. port. & [...]apau. albi, ana [...]. j. rosar. & nenuf. anae [...] 5. coquant in aqua, & cum q. s. sacchari [...]at sirup. quo utatur singulis diebus. Some [...]ake and boyle in their broaths a litle Mo [...]ell, and Hemlocke; but I am not of their Opinion.

And if there be any danger of Ventosity, as there may very well be in such persons as are of a Melancholy constitution: then you shall use Decoctions, Iulips, or Oyntments, and the like; rather then cooling Simples.

After that he hath taken these drinkes, it would not be amisse, to purge him, with those Medicines above set downe; or else with Rhubarbe, & sirupe of Roses, or with the sirupe of Succory, compounded with Rhubarbe.

But methinkes it is a very Ridiculous conceit of Arnaldus Ʋillanovanus, where he saies, that there is no better way in the world to secure a man from this Disease, then to carry about him a knife, with a haft made of the wood of Agnus Castus.

It is also very good to bath the privy members in Vineger, the juyce of Morell, [Page] Plantaine, Hipwort, House leeke, or the like liquors: especially if the party doe no marry. But for my part I conceive, that a [...] there is lesse danger in bathing ones self in cold water, so perhaps there might n [...] lesse benefit issue there from: considering that those wenches of Lions were heretofore cured of this disease, only by leaping into the river Sosne, as we have before related. This bathing, which must bee done with cold water in the summer, and i [...] luke-warme in winter, you may reiterat [...] oftentimes, alwaies anoynting the reine [...] of the backe, and the Groyne, with Galen. Refrigerating Oyntment, or Mesues Ro [...] satum, or Camphoratum. To which you may also adde the juyce of those cooling Hearbes before mentioned. Yet must there be great heed taken, as Aegineta saith, least while we are so carefull of cooling the Privy parts and loynes, the reines doe not suffer too much by it. There is also great danger of stopping the course of their monethly Tearmes in Women and Virgins; if so bee that these Stupefactive and cooling Medicaments bee used too frequently. And therefore, least that avoyding [Page] one inconvenience, we fall into a greater, we must take heed of giving women [...]ay inward Medicines, that have Vinegar [...] thē: [...]: saih Hippocrates: It [...]ffends the Matrix and secret Parts, causeing great paine and gripings in them. And Avenzoar gives the reasons hereof, unto whom I must referre the Reader for more particular satisfaction herein.

Aetius, besides the annointing of the [...]eynes, Loynes, and the parts adjoining, adviseth to bath the forehead and Temples also with Oxyrhodeum; especially if there be any danger of Madnesse, Vterine Fury, or Erotique Melancholy.

If it should seeme to bee somewhat dangerous for the patient to have these Oyntments, Cere-cloathes, or cooling Fomentations aplied unto him: you shall doe well then to gird him about with a thin plate of lead; to which both Galen, Avicen, Aegineta, Andreas Laurentius, and all our moderne Physitians attribute great vertue in this case. But they must take heed that hee weare it not too long, for feare it may offend the Reines. Besides all these Remedies already set downe, [Page] Arnaldus de Villa-Nova addes yet another, the use whereof he commends to a [...] that desire to live chast, and especiall Friers, and other Religious persons: which is, to goe Barefoot.

There are yet some other Remedies that concerne particularly the cure of the disease in Women, who are the most of a [...] subject unto it. And these are commonly Clysters, composed of very cold Hearbes mixt with a certain quantity of Camphir [...] Castorium, or Rue. Or else they may us [...] Vterine Clysters, such as this.

[...] Lent. excortic. p. ij. flor. salic. & rosar. ana. p. i. fol. olivae m. i. fiat decoct ad lib. i. in qua dissol. trochisc. de Cam [...] phor. [...]. i. misce, fiat Clyster: injiciatur i [...] sinum pudoris.

Or else this other, out of Aëtius.

[...] Nitri & Cardamomi ana [...]. i. cum ceratis excipito: fiat pessus, quem pudendis subdito. Vel certam quantitatem Diacordi [...] cum solani sucoo mixtam in sinum Ʋeneri [...] indito.

There are also diverse other Remedies and Prescriptions, in case of this disease, which have been left us by women, that [Page] have had some proportion of skill in Phy [...]cke: such as was Cleopatra, sister to Ar [...]oë, who in her Prologue to her booke desires to be called, The Queen of Physitians. Her advise to her daughter Theodota [...], that if the disease be already growne to Madnesse, or Vterine Fury, that then she [...]hould intra portulam Ʋeneris radiculam [...]mmittere panno involutam: dicit (que) (mirum dictu) super pannum hunc exinde repetium Ʋermiculos quosdam inveniri.

And here I would desire the Reader to take notice by the way, that my desire [...]s to speake as modestly as possibly I can: [...]et must I withall observe the Precepts and Tearmes of Physicke, which cannot so well stand oftentimes with the Civility and modesty of Language. Amo Ʋere [...]undiam; (saith Tully,) sed magis amo libertatem loquendi. I love Modesty: but yet I love the Liberty of Speech more. And yet am I not one of Zeno's sect, cui placuit suo quam (que) rem nomine appellare; who would have every thing called by its own name: and maintained, that nothing was Obscene, nor unfit for the chastest eares to heare. And indeed it may seeme to bee [Page] something a disputable businesse, whether or no the names are obscene and dishonest, when as the Parts themselves that are signified by them, are not so, but are Naturall, usefull, and necessary: and of which also we oftentimes make publicke dissections and demonstrations, and discourse openly of their substance, number, figure situation, connexion, Actions, and use.

Perrot, a French Physitian, adviseth to take Camphire, and distill it a douzen times: assuring us that this remedy excel all other in vertue, and efficacy. And Arnaldus de villa nova, saies, that if a man take the right stone of a Wolfe, and put i [...] under the right stone of the party affected he will in a short space forget all his unchast desires. But this is not the only trifling devise, that is to bee found in that booke of his, de Ʋenenis. But if this should be true, which yet I am very apt to suspect, we must attribute this effect to some certaine Occult quality: to which wee must also referre the vertue which both he, and diverse other Physitians doe impute to the Carbuncle, Saphire, Emerauld, and Iaspir stones, for the preserving a main [Page] from Love-Melancholy, if he weare any of these precious stones on the Ring-finger of his left hand.

CAP. XXXIII. The cure of Erotique Melancholy, and Love. Madnesse.

DIogenes going one day to the Oracle at Delphos, to aske counsell, what was the most soveraigne and speediest Remedy for the cure of his sonne, that was growne mad for Love: received this answere, that he must enjoy Her, that was the cause of his Madnesse. The same counsell did Ionadab give to Amnon, who doated on his sister Thamar; Hippocrates, to King Perdicca's sonne: and Erasistratus, to Antiochus, King Seleucus his sonne. This opinion is also set downe in expresse tearmes by Hippocrates, about the end of his booke De his quae ad Virgin. spect. thus: [...] [Page] [...]. My advise is, saith he, that all young wenches, when once they begin to bee taken with this disease, should presently bee married out of hand. The same is the opinion of Galen also, toward the end of those excellent bookes of his, which he composed in his old age, de Locis Affect, as also of Avicen, Haly Abbas, Gordonius, Arnaldus, Ʋalescus de Tarenta, Pereda, Lucretius, Ficinus, Ovid, and many others.

But the enjoyment of their Desires doth not cure this disease alone; but even the very power, or Liberty to enjoy them, doth oftimes worke the same effect: according to that of the Poet.

Jlli, peccandi studium, permissa potestas

Abstulit; at (que) ipsum talia velle subit.

And sometimes also a bare dreame doth the like: as may appeare by that story of a certaine young Aegyptian, that was extreamely in love with one Theognis, related by Plutarch. This young Inamorato prevailed so farre with this wench, that at the last she consented to satisfy his desires, [Page] upon condition that hee would give her a certaine summe of Money: which he very readily condescended unto. It fortuned in the meane time, that as this lusty youth one night lay asleep in his bed, hee dream't that he embrac'd in his armes his beloved Theognis: and his Fancy was so strong upon him, that hee conceived himselfe to enjoy her really, in the height of Amorous dalliance: and was indeed by this meanes cured of his Malady. Which the Damsell coming to have notice of, she demands her salary of him: and upon his refusall to pay it, she sues him in the court of Iustice, alleadging for the reason of this her proceeding, that she had performed the conditions on her part required, in that she had cured him of his disease. Which when the Iudge heard, he commanded the young man, that hee should bring into the Court the summe of mony agreed upon betwixt them, and there powre it out into a Bason: and withall decreed, that as the Aegyptian had contented himselfe with a bare Imaginary Pleasure, conceived in the enjoyment of Her body: in like manner should she bee [Page] satisfyed with the sound and colour of his gold. This sentence of the Iudge was approved of by all, save only the Damsell: who objected against it, that the dreame had quenched the Aegyptians desire: but on the contrary, the sound and colour of the gold had encreased Hers the more; and that therefore this sentence was unjust.

And here before wee either approve, or reject this Remedy, we must distinguish this enjoyment into two kindes, either Lawfull, or Vnlawfull. Now there is no Physitian, that ever denyed to his Patient, for the cure of his Love-Madnesse, the enjoyment of the person he loved, so it were in marriage lawfully concluded on of all sides: considering that, as the Poet saies.

Amoris vulnus, idem qui facit, sanat.

The wounds of Love, are cured only by that hand that made them.

[...].

[...].

I, sweet, am Telephus: Thou, Achilles be.

And let thy Beauty cure, that wounded me.

[Page] Avicen, in his chapter de Amore, saies, that this is the only, and last remedy that we must have recourse unto. Ampliùs cùm non invenitur cura, nisi regimen coniunctionis inter eas, secundùm modum permissionis fidei & legis, fiat. Et nos quidem iam vidimus, cuireddita est salus, & virtus, & rediit ad carnem suam, cùm iam pervenisset ad arefactionem, & pertransissetipsam, & tellerasset Aegritudines pravas, antiquas, & febres longas, propter debilitatem virtutis, factam propter nimietatem Ilisci. And he professes that himselfe hath seen some, that have been recovered by this meanes, when as through the extreamity of this Love-Melancholy, they have been grown leane and dry, and have had scarce any flesh left on their backes, and through weaknesse and faintnesse have beene brought into cruell Inveterate diseases, & Feavers of long continuance. But in case that Marriage cannot be accomplished betwixt the parties, by reason of any Impediments on either part: I dare not bee so impious as to prescribe for the cure of our Patient, as Avicen, and Haly Abbas doe, Emptionem puellarum, & plurimum concubitum [Page] ipsarum: & earum renovationem, & delectationem cum ipsis. And yet I doe not marvaile at all, that these Mahometans should embrace this so wicked an opinion: considering that their Alcoran permits them to have as many wives, and Concubines, as they are able to maintaine: as wee are assured by the relation of all those that have written of the customes, and manners of the Turkes, and other Mahometans. Neither yet doe I wonder at Ovid, and Lucretius among the Poets, who made a vertue of Luxury, and Incontinency. But this opinion is most vile, and execrable in the mouth of Christians, that would seeme to maintaine it: such as were Arnaldus de villa Nova, Magnimus, Valescus de Tarenta, Pereda, Marsilius Ficinus, and some others. But I leave this question to be disputed by Divines, whether or no Fornication bee lawfull: and whether wee may doe Ill, that Good may come of it: And shall only for mine owne part believe, as the Morall Philosophers teach us, that Vice is never cured by Vice, but by Vertue, as by it's contrary: [...]: For Contraries [Page] are cured by Contraries; as I shall be able to prove unto you out of Aristotle: and shall shew you withall, that those persons that take this lewd course to cure themselves of this Malady; instead of being cured, they rather grow farre worse, and much more inclined to Lust, and all unchast desires. [...]. For by this meanes, saith he, the passages of the body are opened & made more capacious, & the spermaticall vessels are enlarged: and withall, the Remembrance of those sweet pleasures they have formerly enioyed, begets in them a strong desire to act them over againe. This doctrine Aristotle seemes to have derived from Hippocrates, who discourseth of this point, almost in the very same tearms; [...]. For, saith he, if a man doe exercise the Acts of Venery very frequently; his Veines by this meanes grow larger; and so attracting the greater store of seed, he is a great deale the more prone to Ʋenery. [Page] Galen also is of the same opinion; and proves it by that excellent and true Maxime of the divine Plato in Theaeteto; where he saies, that Jgnavia quidem exsolvit: proprii autem officii exercitatio, robur anget. Idlenesse, and want of exercise, destroyes the strength: but labour, and often using of a mans strength, increases it. And this hee confirmes also by the instance of Womens breasts, which breed the greater quantity of milke in them, the oftner they are sucked. But on the contrary side, saith he, Cantatoribus, & Athletis, qui iam inde ab initio nullam vitae partem Ʋeneris illecebris contaminaverunt, nullam admittentes Ʋenereorum cogitationem, vel Imaginationem; iis Pudenda exilia, & rugosa, veluti senibus, sieri consueverunt, nulla (que) libidine tentantur. Which place, I hold to be very wel worhty the consideration of all those that have taken upon thē the vow of Chastity. Besides, if the contrary opinion of those Authours above named were true: it must needs then follow, that those persons that are married, should never feele the force of any of these unchast Heats of Lust: notwithstanding experience proves the contrary. [Page] And this hath moved even some of the Ancient Fathers to confesse, that it was a harder matter for a man to preserve his Chastity, then his Virginity.

CAP. XXXIV. Remedies for the Cure of Love-Melancholy in Married persons.

IT is often seen, that Married persons, whether they have been joyned together by their own good liking and choice, and without any constraint on either side; or else perhaps against the consent of the one or the other; doe at length conceave a secret hate against one another, which occasioneth betwixt them such discord, malice, and neglect, that they cannot endure the company of one another: but presently yeeld up themselves to the embraces of some new Loves, whom they entertaine with all fervency and strength of desire, notwithstanding the unlawfullnesse [Page] of this their fowle and lewd manner of living. The cause of this, is diverse for it is sometimes either the Dissimil [...] tude of Manners; or else a secret Antipa [...] thy in their dispositions: sometimes also some Imperfection either of body of mind in one of the parties. Sometimes it is caused by some Charme, or Inchantment; or else perhaps a Iealousy, or conceit that they have, that their Love is not requited with mutuall Love againe. And sometimes also it is caused through the want of that Pleasure that Nature hath in great measure bestowed on the Genitall parts in the Act of Copulation, by the means of those Nerves which are placed in them, and the Serous sharpe pricking Humour that is reserved within certaine Kernels in the neck of the bladder.

For the cure of this Naturall defect, I shall desire you to have recourse to Marinello de Vigo, Avicen, and others, & especially Liebault in his first book of the diseases of Women, and 35 chapter: where he sets downe the meanes that must be used, for the reconcilement and bringing together againe of new married persons, [Page] that hate and fly the company of each other. And here by the way you are to take notice, that as there are some Men that are Cold and Impotent: so are there likewise some Women too, that feele no motions of the flesh at all. Platerus in his Observations makes mention of two in this kind, who were for this reason alwaies Barren. Of this constitution was Amasis, King of Egypt; as Herodotus reports: and Theodoricus, King of France, is reported by Paulus Aemilius to have been Impotent toward his Wife, but not toward his Concubines. The same is recorded also in the Annals of Aragon, and by Dupreau, in the yeare 1196. of Peter the Second, King of Aragon: which the Quen being advertised of, she went one night, and lay in one of the Kings concubines beds, and was got with child that night, and afterward delivered of Iames, who was afterwards King: and so by this meanes and subtle device of the Queenes, the King was brought to see his errour, and ever after abstained from his unchast Loves.

Homer faignes that Iuno, for to restraine [Page] her Husband Iupiter from falling any more in Love with Latona, Jo, Calisto, and other his Concubines, borrowed Ʋenus Girdle,

[...]

Wherein were wrought all the desires, graces, perswasions, baites, and allurements required to the confirmation of love betwixt man and wife.

If either of the parties have any defect in their person, which may seeme to have been the cause of the others neglect; they must then endeavour to repaire it by all convenient remedies. Or if this be impossible to be done; they must then strive to recompence this defect of body, by the beauty of their mind.

Ʋt teneas Dominam, nec te mirere relictū:

Ingenii dotes, corporis adde bonis.

Maximus Tyrius reports, of Achilles, that he seemed so beautifull to all those that [Page] beheld him, not so much for his long golden Haire; for Euphorbus had a fairer [...]ead of Haire then he: but because that [...]is personall Beauty was adorned with that of his Mind. The learned Sapho makes her selfe praise worthy in this respect, when as in her Epistle to her belo [...]ed Phao, shee boasts, that what Nature [...]ad denied her in beauty, she her selfe [...]ad repaired that defect by the Indowments and graces of her Mind.

Si mihi difficilis formam Natura negavit:

Jngenio, formae damna rependo meae.

They must also endeavour to make themselves conformable to each other in their wills, manners of life, and conditions: according to that advice of the Poet.

Certus Amor morum est. Formam populabitur Aetas:

Et placitus rugis vultus aratus erit.

Sufficit, & longum Probitas perdurat in aevum;

Per (que) suos annos, hinc benè pendet Amor.

[Page]

He that his love on a faire Face hath plac'd:

As Age shall ruine this, his flames must wast

But where two equall minds, and chast desires

Doe meet; these kindle never-dying fires.

And if there be any secret Antipathy betwixt them, they must yet still pretend some shew of love the one to the other: for it may so come to passe, that this feigned Love may in time convert to true reall Love. It is reported of one Caelius in Rome, that, to avoid the Attendance on some great person in the Emperours Court, counterfeited himselfe to be grievously troubled with the Gout, applying all those ordinary remedies that are prescribed for the cure of this disease: Till at length Fortune did him the favour to send him the Gout in earnest. Of whom Martiall hath this witty Epigram.

Tantum cura potest, & ars doloris.

Desiit fingere Caelius Podagram.

[Page]

Caelius now feignes not. (see what Art can doe!)

He that before would not, now cannot goe.

Appian also makes mention of another, who in a jeering way counterfeiting blindnesse in another, within a short space became blind himselfe. Love must be answered with Love againe. Monstrabo tibi Amatorium sine Medicamento, sine ullius Veneficae carmine. Si vis amari, ama. saies Seneca. I will shew thee a way how to procure love, without either Philter, or Charme: If thou wouldst be Loved, doe thou first love. Themistius, and Porphyrius have a pleasant fiction to this purpose, which is this. As one day Ʋenus, having perceaved that her sonne Cupid did not thrive at all, went to consult with the Goddesse Themis concerning the reason of it; she receaved this answere: that Cupid could not recover a perfect state, and strength of body, unlesse he had a Brother, which must be called Anteros, or Reciprocall Love, for the mutuall assistance of each other. Anteros was no sooner borne, [Page] but presently Cupid began to grow, and spread forth his wings; and so long as Anteros was in presence, he appeared both greater, and much more beautifull: but in his Absence he seemed alwaies to diminish, and abate both in strength and beauty. So that by this fiction is intimated of how great force and vertue, honest Embraces, kind words, and courteous entertainements are, for the continuance and encreasing of mutuall Love. And for this cause the Ancients, as Plutarch reports, were wont to give the Bride a Quince to eate, on the wedding day.

Nam facit ipsa suis interdum foemina factis,

Morigeris (que) modis, & mudo corpori' cultu,

Vt facilè insueseat secum vir degere vitam.

It often comes to passe, saies this old Poet, that a woman, by her applying her selfe to the humours and conditions of her Husband, and by her neatnesse, and comely attiring of her selfe, tempers the roughnesse and harshnesse of his disposition; and so by this meanes they enjoy [Page] each other very peaceably and Lovingly.

Philostratus reports, that the eating of Hares flesh, was accounted of great vertue among the Romans, for the maintaining of Mutuall Love and amity betwixt married persons, and to divert their minds from thinking on any strange loves. And this custome was grounded perhaps on a certaine opinion, that, as Pliny saies, they had, that the flesh of a Hare makes those that eate it comely, and of a gratious aspect. And hereto Martiall seemes to allude, when he writes to Gellia thus.

Si quando Leporem mittis mihi, Gellia, Mandas,

Formosus septem, Marce, diebus eris.

Si non derides, si verum, Gellia, mandas:

Edisti nunquam, Gellia, tu Leporem.

Gellia, when ere thou send'st to me a Hare, Thou bidst me eate it, and I shall be faire Seven daies. If this be true, as thou dost say:

Thou never eatst a Hare, good Gellia.

[Page] Aristotle commends for this use the fis [...] called Remora, by the Latines; and by the Greekes [...]: and saies that they were wont to use it in their Philters. [...]: which place of Aristotle is thus translated by Pliny: Echineis, Amatoriis beneficiis infamis, Iudiciorum, & litium mora. Which opinion of the Ancients seems to me in all probability to have been grounded on a certain fable that they have, how that such a Fish [...] should stop the ship of Perianders Embassadors, whom he had sent to geld all the Males that were left of the bloud Royall: as if Nature her selfe held it an unworthy Act, that man should be despoyld of those parts, that were given him for the preservation of the whole kind.

The same vertue is attributed also, by some other Naturalists, to that kind of Corall, which is for this reason called Charitoblepharon; and also to the Hearbe Catanance: and by Philostratus, to an Oyle that drops from certaine trees, growing on the banke of the river Hyphasis in India; wherewith all the Indians are wont to annoynt themselves on their Marriage day.

[Page] But for mine owne part, I am more inclined to be of the Poet Menanders opinion, who thinkes that the strongest tye, for the retaining of Man and Wife in Mutuall amity and concord is to have Children. [...]. Because that, Children, as the Philosopher saith, are Commune Quid, a Benefit that both parties have equall share in: and are therefore the fittest Mediators, and Vmpires betwixt Man and Wife. Now it is the property of a Mediator to reconcile, and reunite both parties: as Aristotle saith. [...]. Now if you desire to know what means are to be used for the cure of Impotency in Men, and Barrennesse in Women: I desire you to have recourse unto a treatise I have formerly written of the same subject.

The Romane Ladies made great account of the hearbe Hippoglossum, or Horse-tongue, which they called Bonifacia, and attributed great vertue unto it for the reconcilement and reuniting of married persons. Albertus Magnus, & Lemnius attribute the like vertue to a certaine [Page] stone, which, they say, is found in the belly of a Capon, that was not gelded untill he was foure years old: which stone, they say, is of an exceeding bright colour, and as transparant as Christall, and about the bignesse of a Beane. Now he that means to prove the vertue of it, must take and wrap it up in a piece of skinne or bladder, and so weare it about him. Pliny affirmes that Eringo roots are of great force in this case. But I for my part am of the Poets opinion, who saies that

Malè quaeritur Herbis;

Moribus, & Formâ conciliandus Amor.

It is an idle and vaine thing, to goe about to procure Love by Hearbs, or Charmes, or the like foolish devises: for true Love is caused only by beauty, and the vertuous dispositions of the Mind.

Yet sometimes I confesse, it is brought to passe by the use of Charmes & Witchcraft, that Married persons fall off from the Love they formerly bare to each other: and so by this meanes are forced to entertaine new desires, and yeeld up [Page] themselves to embrace the Love of strangers. These Charmes are commonly called in Latine, Nodi, sive Ligamina Amatoria: of which many of our Moderne Physitians have written, and particularly Arnaldus de Ʋilla Nova, in his Tract de Ligaturis Physicis. And it is the opinion also of many both Divines and Physitians that it is probable, that the Divell, who is the Author of all Mischiefe, hath power to quench lawfull Loves, and to kindle new and unlawfull desires in men: as first, by making the Husband Impotent towards his owne wife, by the application of some naturall things that may have that vertue; which he can at his pleasure remove againe, when the same man comes to meddle with any other woman. Secondly, by raising dissentions, and Iealousies betwixt them. Thirdly by causing some loathsome disease or other, in either of the Parties: as it is reported of Medea, who by the power of her Charmes is said to have made all the Lemnian women to have stinking breaths, in so much that their Husbands could not endure to come neare them. Fourthly, by troubling their [Page] Imagination, and making either the Husband, or the wife seeme mishapen and deformed to the others eye; and all other both Men and Women to appeare faire and beautifull. Or lastly, by working some secret Antipathy betwixt them. For it is reported by Egnatius, that one Ʋalasca, a Bohemian wench, by her charmes caused the Women of Bohemia to kill all the men in that place where she was, all in one night. Or else the Divell may doe this, by working some strange Alteration in the Temperature of the Genitall parts either of the Man, or of the Woman: for by this meanes some men have become Impotent, and unapt for Copulation: and on the contrary, some Women have been as salt as Bitches: as Saxo Grammaticus reports.

But we must take heed that we doe not Ignorantly impute these effects to Magicke, Charmes, or Sorcery, when as indeed they are produced by Naturall causes: As did of old the Scythians, who, having made themselves Impotent, by cutting the veines, Arteries, or Nerves that joyne close to the Eares, notwithstanding [Page] thought that it was a punishment inflicted upon them, by the Goddesse Ʋenus Ʋrania, in revenge of the injury their Ancestors had done unto her, in pulling downe and rifling a Temple that was dedicated to her Honour in Ascalon, a famous Citty of Palestina.

We must also be sure that the Woman be not [...], wanting the naturall passage destin'd for the use of Copulation; as was Cornelia, the mother of the Gracchi: And in this case, the passage must be opend with an instrument, according to the directions of Albucasis, Aetius, Ioan: Wierus, Pareus, & other Authentique Authors: Which thing I my selfe also once caused to be done in the City of Castelnaudary to two young maides of the same place. Notwithstanding this defect is incident both to Widowes, and to Married women also, if their Husbands chance to be a long time absent from them: as Iean Liebault affirmes that himselfe hath knowne it happen to two women that were neighbours of his. And I am much inclined to suspect, that Namysia, & Phaethusa, two [Page] women whom Hippocrates reports to have been Metamorphosed into Men, were only troubled with this disease: which is indeed more rarely, and seldomer seen in Women, then the other contrary disease to this is, which many times proves the Occasion of quenching Loves desires in Married persons. But I shall not here set downe the manner of curing these two opposite diseases: but shall rather referre you to Avicen, Aetius, Aegineta, and all moderne writers that have spoken any thing of Barrennesse, or of the Diseases of Women.

Arnaldus de Ʋilla Nova, in his tract that he hath writren concerning the Remedies that must be used against the Divell, and his sorceries, counsels us to cause the party affected to carry about him a quill of Quicksilver, or else a piece of Corall, the hearbe Motherwort, or Squills. Ioannes de Ʋigo adviseth to besprinkle the house of the party that is enchanted or bewitched, with the blood of a black dog. Some other will have him eate the flesh of a Magpy, or Wood-pecker: or else to annoynt the body of the Inchanted person [Page] with the gall of a Raven, tempered with the powder of Hartwort.

But my opinion shall ever be, that Inchantments and Sorceries, are to be cured rather by Prayer and Fasting, and not by Physicall or Naturall remedies.

CHAP. XXXV. Of Philters, and Poëticall Cures of Love.

BEfore we descend to the cure of Love-Melancholy, it is necessary that we examine, whether, or no, this disease may be caused by Philters, and in like manner also cured by Poeticall remedies, or any other thing that is of a Nature contrary to these Philters. Those that endeavour to maintaine the power of Philters, or Love potions, alleadge for themselves, that if it be in the power of a Sorcerer or Magician to cause Hate; they may then as easily produce the contrary [Page] Passion, which is, Love; and that, by the use of certaine Characters, Charmes, Poysons, Meats, or Medicines, which may stirre up the Humours, heate the blood, or by some other meanes provoke them to Lust. And this their Assertion they labour to prove out of that place of the Prophet Nahum, where there is a woe pronounced against the bloody City &c. ‘Because of the multitude of the Whoredoms of the well favoured Harlot the Mistresse of Witchcrafts, that selleth Nations through her Whoredoms, and Families through her witchcrafts.’ Where by Witchcrafts, they say, is meant Philters, which they used to make, by burning the stones of Olives: as may be collected out of the book of Baruch. And this is the reason, as they conceave, that Plato, in Convivio, saies, that Love is [...], a great Magitian and a Sorcerer.

The Heathen of old time attributed so great power and vertue, to these Philters, and Love Potions; as that they beleeved it to be impossible, but that whosoever dranke them, should forthwith yeeld [Page] themselves up to the pleasure of those that gave it them.

Hic Thessala vendit

Philtra, quibus valeant mentem vexare mariti,

Et soleâ pulsare nates, &c.

Plutarch in his discourse of Marriage seemes very confidently to beleeve, that there is such a Vertue in Philters: but yet he absolutely rejects them, & holds them very dangerous to be used. And he proves it by the example of Poysoned Baites, that men use sometimes to fish withall. For as these poysoned Baites doe indeed suddenly, and very certainly catch all those Fishes, that doe but tast of them: yet are the Fishes to taken the more dangerous and unfit to be eaten. In like manner fares it with those women that use Love Potions, Charmes, and Sorceries, to inveagle those they doat on: for, notwithstanding that by this meanes they are indeed certaine to enjoy them, yet it is but in a kinde of Forced and Inraged manner, without any true cōtentment at all. Circe, [Page] saith he, was both of this Sexe, & Nature yet receaved she but small content from those that she had by her Philters & Magicall Spells transformed into Beasts. On the other side, she doated on Vlisses, who knew well enough how to love with discretion, notwithstanding all her powerfull Charmes.

You shall meet with diverse of these kindes of fooleries, in Tibullus, Propertius, Horace, Theocritus, and in Ʋirgil also; who hath this that followes.

Limus ut hic durescit; & haec ut Ceraliquescit,

Vno & eodem igne; sic nostro Daphnis Amore.

Apuleius in the third book of his Metamorphosis, relates a pretty passage that befell his Hostesse Pamphile: who sending Fotis her Waiting-maid for some of the haire of a certaine young fellow, whom she was desperatly in love withall; intending to try an experiment of her skill in Sorcery upon him, to force him to her will: the Maid, as it seemes, missing of her [Page] purpose, and not daring to returne home to her Mistresse empty-handed, espies by chance where some were shaving the haire of certaine bladders that they had made of Goat-skinnes for to swimme withall. And so taking with her some of this Haire, she returnes home, and concealing the truth of the businesse, delivers it to her Mistresse for the true Haire she sent her for. At length when Pamphile had finished all her Magicall Ceremonies, and now began every minute to expect her Lovers approach: on a suddaine, cleane contrary to her expectation, there comes leaping into her Chamber those Bladders of Goat-skinnes before mentioned, of whose haire Fotis had brought to her Mistresle, which came very readily to satisfy her desires, in obedience to the power of her Spells.

Ioubertus, and Liebault report, that the women in many places, when they are newly delivered of a daughter, desire the women that are present, to save the Navill string of the Child: hoping by this meanes to gaine them store of Suitors, when they are once ripe for Marriage. For [Page] they very confidently beleeve, that if a li [...] tle quantity of the Navill string, being fir [...] dried and made into a powder, be give [...] to a young man in his drinke; hee cannot choose but instantly fall in love with the Wench that gives it. The ground of this custome, or rather Popular Errour, you may read in the above-named Physitians.

And the Sorceresse Medea thought that Venus made the same use of the Bird called by the Greekes [...], which, as Noel le Conte in his Mythologies, and Vigenerius upon Philostratus conceave, is the same that the Latines call Motacilla, in English a Wagtaile; which is accounted of great power to cause Love: and therefore Pindarus calls it, [...], a Raging, or Mad Bird. But in my opinion, these Authors are very much deceaved in this: for the Bird [...] is described by Aristotle, to have two Clawes on each foot before, and as many behind; quite contrary to the nature of all other Birds whatsoever. This Bird is called by P. Bellonius, Turcot, or Tercot: and by the Latines, Torquilla, a Wryneck, or Hickway: Gaza, and Pacius translate it, Turbo. But the [Page] Wagtaile is called in Greeke, [...], i. e. Culicilega avis.

These Philters, for the most part, were mixt with some poysonous Ingredients; which many times caused the death of the party that took them. Such were those that were given to Lucullus, and to Leander, sonne in law to Aretaphile; of whom Plutarch makes mention: and to Lucretius, as Eusebius reports: to Fridericus, Duke of Bavaria, and King of the Romans; as it is related by Cuspinian. To which we may adde that, for which Temnia, an Athenian Matrone, was justly condemned to death by the Athenians, who notwithstanding had a litle before (as Aristotle relates it) pardoned another woman, who was convicted of the same crime; the Areopagites thinking the greife, that she must needs conceave, for having been the murtheresse of her own deare Husband, to be a punishment more cruell then Death it selfe: which is the punishment assigned for this fact by the Civill Law, l. etiam. ff. ad l. Corn. de sic. & Ʋenef.

I might here adde that which was given [Page] to Lancelot, King of Naples, by one of his owne Physitians, that owed him a spite, for having basely forced his daughter: of which, both the King, and the Innocent Damsell also died, in a most cruell & miserable manner: as you may read the story at large in Nauclerus, M. Montaigne, & G. Dupreau, in the yeare 1440.

Those Philters which did not kill those that tooke them; did notwithstanding utterly destroy their Iudgement. And of this last kinde was that which Ciree gave to Vlisses Souldiers: and that which Coesonia gave to the Emperour Caligula her Husband: according to the Satyrist.

Tamen hoc tolerabile: si non

Et furere incipias; ut avunculus ille Neronis,

Cui totam tremuli frontem Coesonia pulli Infudit.

This Philter, here spoken of by Iuvenai, was a certaine piece of flesh that is found growing on the forehead of a Colt newly foaled, and is about the bignesse of a Fig, being of a black colour, and almost round: [Page] as both Pliny and Aristotle affirme. Notwithstanding Aristotle in another place gives the same name to a certaine liquor, that drops from a Mare when shee takes Horse, being somewhat like unto the Seed of the Mare, but more liquid and thin. [...]: And some, saith he, call this liquor, Hippomanes: but some others will have that to be the true Hippomanes, which growes on the Colts forehead. Tibullus the Poet seemes to bee of the other opinion, where he saies:

Vbi indomitis gregibus Venus afflat amores:

Hippomanes rabidae stillat ab inguine Equae.

Notwithstanding Aloysius Anguillara, Cratenas, Dodoneus, and Veckerus, are of opinion, that Theocritus, by Hippomanes, meanes the Hearbe Stramonia, called by the Arabians, Nux Methel: and by the French, Pomme de Peru: in English, the Thorne-apple. And Rodericus à Castro will have it to be a certaine litle plant growing in Arcadie, called in French, Faug ere.

[Page] Porphyrius in his booke de Sacrificiis, notwithstanding that he was himselfe a Notorious Magician, as S. Augustine witnesseth of him, lib. 10. de Civit. Dei, cap. 9. confesses the Divell to be the Author, as of these Philters, so of all other deceits, cousenage, and lies. And therefore I dare not assent unto Iosephus, and some others after him, who are bold to affirme, that Moses, when hee had brought the children of Israel out of the Land of Egypt, & the peoples desires were still toward the place from whence they came, composed by his great learning and Art, certaine Rings, that had the power to cause forgetfulnesse of Love, in the parties that wore them.

However, we deny not but that there may be Medicines, Meats, and Poysons, of a power provoking to Lust: of which kinde you shall meet with diverse Catalogues in Avicen, Aëtius, Aegineta, Oribasius, and all our Moderne Physitians, that have treated of Sterility, and Impotency, both in Women and Men. But wee absolutely deny that there is any such power in any of them, as to make Iohn love Jone, [Page] rather then Iulian: much lesse to make any one besotted with Love.

Non facient, ut vivat Amor, Medeïdes herbae,

Mixta (que) cum Magicit Marsa venena sonis.

Phasias Aesonidē, Circe tenuisset Vlissem,

Si modo servari carmïne posset Amor.

No hearbs, nor powerfull Spells can Love constraine:

Medea here tries all her Charmes in vain. For if they could; she then had Iasons will Control'd: Vlisses had been Circe's still.

Thus she, that boasted she could with her Charmes transforme Men into diverse formes and shapes, had no power at all over Vlisses.

Non hic herba valet, non hic Nocturna Citaeis:

Non per Medeae gramina cocta Manus.

The true and most powerfull Philters cō sist in the beauty, comely grace, and courteous [Page] behaviour of a Man or Woman: all which the Greeks expressed by a generall Name, [...]: & these work the more powerfully, where they meet in those persons, betwixt whom there is a mutuall Sympathy: especially if they live an easie and dainty life.

Male quaeritur herbis:

Moribus, & formâ conciliandus Amor.

Of this opinion also was Olympia, wife to King Philip of Macedon, and mother to Alexander the Great: of whom it is storied, that when one told her that a certain Damsell about the Court, had by the force of some Charmes or Enchantments that she had used, caused her husband the King to fall in love with her: she no sooner saw the beauty of the Damsell, but that presently she cries out; Ʋaleant Calumniae: tu in te Philtta habes. Away with these false and slanderous accusations; I must acquit thee of them; Thy Beauty is all the Philters thou usest.

Si possent Homines delinimentis capi:

[Page] Omnes haberent nunc amatores Anus.

Aetas, & Corpus tenerum, & morigeratio:

Haec sunt venena formosarum mulierum.

Mala aetas nulla delinimenta invenit.

If Love by enchantments could commanded be,

Each old Witch then would please her Lovers eye.

Beauty, Youth, Vertue, these are Loves best spells.

Cupid nere sports, where Age, and Foulenesse dwels.

The Pagans were wont to preserve themselves against the power of these Philters, by certaine remedies of the same stampe, which they call Homericall. Not, because this Poet was the first Founder and Inventor of them, as some have thought: But they were rather called by this name, because that, as they conceived, they deserved all Admiration and praise, as did all the Actions and workes of this Divine Poet: who, as it is reported of him, by repeating certaine words over sicke persons, cured diverse diseases: and in like manner by saying certaine verses over one [Page] that was troubled with an issue of blood, instantly stopt it: as it is also reported of the sonnes of Autolycus, who stopped Ʋ lisses blood, when he had received a great wound in his thigh on the Mountaint Parnassus, only by some Charme or spell they used.

[...]

These Poeticall, or Homericall Remedies, consisted in certaine Charmes, Characters, Amulets, or such like Periapses, which no Christian Physitian ought to use: notwithstanding that the common people doe to this day too superstitiously believe, and put in practise many of these Paganish devises.

In conclusion then we affirme, that the most powerfull and soveraigne remedy against Philters, are Prayers, reading of good bookes, and other serious exercises.

Ergo quisquis opem Medicâ tibi poscis ab Arte,

Deme Veneficiis, Carminibus (que) fidem.

If therefore for thy griefes thou seek'sta Cure,

[Page] All faith in Charmes and Spells thou must abjure.

CAP. XXXVI. Empericall Remedies for the Cure of Love, and Erotique Melancholy.

THe Ancient Greeks in this case, had in great account the Copaean Lake, wherein Agamemnon is reported by Plutarch to have bathed himselfe, when hee desired to quit the Love of the faire Chryseis. Dexicreon is said to have cured the Samian women of this disease, by some certaine Ceremonies, and Expiatory Sacrifices that he used. Others were wont to repaire to the Sepulchers of Rhadina, Leontina, or Jole, and there offer up their devotions. But the most famous, and certaine Remedy of all, was the Leucadian Rocke, from the top whereof distracted Lovers would throw themselves downe headlong into the sea. The first that ever adventured [Page] to make experiment of it, is said to be Sapho.

Saltus (que) ingressa viriles,

Non formidatâ temeraria Chalcide Sapho.

And this she did, because she could not obtaine the Love of hard-hearted Phao, as she complaines her selfe: and this provoked her to this desperate Attempt.

But those Antiquaries, that have enquired more diligently into the truth hereof, affirme, that the first that ever took this Leape, was one Phocas; or, as some rather thinke, one Cephalus, who was enamoured of Pterela. Sapho, in Ovid, attributes the glory of this discovery to Deucalion, who was extreamely transported with the Love of Pyrrha, whom afterwards he married.

Hinc se Deucalion, Pyrrhae succensus amore,

Misit; & illaeso corpore pressit aquas.

Nec non versus Amor fugit lentissima Mersi

Pectora: Deucalion ig ne levatus erat.

[Page] The faire Calyce also, so highly commended by the Poet Stesichorus for her beauty, was so miserably enamoured of Evanthlus, that seeing her selfe refused by him, she adventured to runne that desperate course that Sapho had done before her.

But the harshnesse and unpleasantnesse of this Remedy, gave occasion to some others to substitute instead thereof Cupids fountaine in Cyzicus, the vertue whereof, as Mutianus reports, was such, as that it would utterly extinguish and allay the heats of doating Lovers. Of the like vertue also was the river Selemnus, spoken of by Pausanias; who notwithstanding seems to give litle or no credit at all unto it. For if this were so, saith he, [...]: the water of this river would be far more pretious then gold. Notwithstanding for my owne part, I find no such great Absurdity, or Improbability in the story of this River. For it is most certaine, that a Bath of cold water is a very soveraigne Remedy for the cure of the Vterine Fury, which is a Species of Love-Melancholy; and also of [Page] the Dropsy: especially if the water be any whit Minerall, as it is probable the waters of those fountaines were. And this seems also to be very much confirmed by Mercurialis, who assures us that he hath cured diverse women of this disease of Love, meerely by making them drinke a good quantity of cold water, and bathing them in the like.

The Doricke Musicke is also reported to have been of so great force in appeasing and composing the perturbations of the Mind, as Galen saith, as that Agamemnon, the Generall of the Grecian forces in the Expedition against Troy, left no other Guardian of his Wives Chastity in his absence, save only a Musitian, that was excellently well skilled in the Doricke Tone; who by the power of his Harmony restrained Clytemnestra from all unchast and Illicite Loves, so long as he lived. But the Adulterous Aegistus, perceiving that so long as the Musitian lived, it was impossible for him to compasse his designes; he caused him to be murdered, and by this meanes at length obtained the love of the faire Clytemnestra, Boëthius tels a story of [Page] Pythagoras, how that meeting a company of mad Youngsters, who being well heated with wine, were going about to offer violence to some that detained a sweetheart of theirs from them, threatning to set the house afire about their eares: Pythagoras presently caused the Musitian that played to them to change the Tone: and so by a heavy, grave, Spondaicall Musicke, hee presently appeased their fury, and made them give over their violence and insolent attempt.

Ovid makes mention of a certaine Oblivious, or Lethaean Love, to whom the ancient Romans dedicated a Temple, and built it on the the top of the Mountaine Eryx, neare unto which stood the Temple of Venus. And to this forgetfull God would all those, that desired to deliver themselves from their Amorous follies, tender their devotions.

Est illic Lethaeus Amor, qui pectora sanat,

In (que) suas gelidam lampadas addit aquam.

Illic & Iuvenes Votis oblivia poscunt:

Et [...]i qua est duro capta marita viro.

[Page] Instead of this Deity, the Greekes acknowledged and offered sacrifice to Ʋenus, surnamed Apostraphia: which I conceive to bee the same with the Celestiall Venus, or Ʋrania: whom the Scythians also anciently worshipped at Ascalon, after that by cutting the veines or Arteries behind their Eares they had made themselves weake and Impotent, as is before delivered.

Terpsicles, as Athenaeus reports him, prescribes for the cure of Love, a Mullet, that hath been suffocated in a vessell of wine: And Pliny for the same purpose commends Chrysocolla, which the Arabians call Baurach: or else the drinking of wine that a Lizard hath been choaked in. The Ancients made great account also of the waxe of a mans left eare; and of Pigeons dung, steeped in oyle: as also of the Vrine of a Hee-goat, mixed with a quantity of Indian Spikenard. Iohannes de Vigo, who was Surgeon to Pope Iulius the Second, counsells the party affected to take the Excrement of the person he is in love with, and burne it: affirming very confidently, that this is a most singular and [Page] certaine remedy; if the Patient doe but smell it. But such Receits as these, come out of the shops of such kind of Physitians, as Aristophanes calls [...]. Some other there are, that in this case will have a wenches haire cut of; just as Farriers use to doe with Mares, who cut of their Manes, when they desire to take horse.

In a word, there is not a Naturalist, that hath not invented some strange Medicine or other, for the cure of this disease. Albertus Magnus, and Cardan, commend the Emerauld, Ruby, and Saphire in this case: some others as highly extoll the vertue of the Diamond: and a third sort preferre the Topaz, and the Amethist. Picatrice commends the juyce of the Myrtle tree, the braine of Swallowes; and also the blood of the party beloved. Which experiment we find in story that Marcus Aurelius the Emperour proved upon his wife Faustina, who doated extreamely on a certaine Gladiator in Rome. To quench which unchast desires of her, the Emperour was advised by the Chaldaeans, to cause the said Gladiator to bee murdered secretly, that his wife might not know it, [Page] and that some of his blood should bee given her to drink, the next night that himselfe intended to lye with her: which was performed accordingly, but with this bad successe. For that night was begotten Antonius Commodus, one of the most bloody and cruell Tyrants, that ever Rome brought forth: and such a one he was besides, as spent his time wholly among Fencers, and such like companions, and was farre more like the Sword-player that was kill'd, then his owne father, the good Emperour Marcus Aurelius, who, as Ausonius saies of him,

Hoc solum Patriae, quòd genuit, nocuit.

Was never injurious to his Countrey in any thing, but only that he begot this Sonne.

Deianira, being Iealous that Hercules made too much of Iole, was perswaded by the deceitfull Centaure. Nessus, that she might utterly extinguish all his unlawfull desires towards her, or any other, if she would but follow his advise; which was, to send him a shirt, that had been dipped [Page] inoyle, and the blood of the Centaure. But the Event miserably deceived her expectation: for instead of curing him of his Love-follies, it made him dye a most cruell death, and full of rage and Torment.

CAP. XXXVII. Methodicall Remedies, for the cure of Love, and Erotique Melancholy. And first of Order of Diet.

MArsilius Ficinus upon Plato's Convivium, and Franciscus Ʋalleriola, affirme, that seeing that all diseases are cured by their Contraries; according to that true and common Axiom, [...]. Jllaqueationis autem contrarium est solutio; Loosing, is the Contrary to Ensnaring, or Binding: it hence necessarily followes, that Love must be cured by Solution, or Looseing. And of this Solution they make two kinds; the one [Page] Naturall, and the other Artificiall: the latter of these depending chiefly on Evacuation, as we shall shew in the Chapters ensueing: the other on the admonitions of pious, vertuous, and learned men; as also the change of Ayre, Abstinence, Labour, Cares, Feares, and Sadnesse. Which Remedies notwithstanding I account more fit and proper for the Prevention of this disease, then for the Cure of it: considering that it is farre easier to destroy Love, when as it is yet but in the Bud, then after it is ripened into a disease. According to the advise of the Poet.

Dum novus est, caepto potius medeamur Amori.

Flamma recens sparsà parva resedit aquâ.

Opprime, dum nova sunt, subiti mala semina morbi.

Nam mora dat vires: &c.

Stop Loves beginnings, that it grow no higher.

A litle water drownes new kindled fire.

Diseases must be killd 1'th Birth. For length

[Page] Of time, and riper growth improves their strength.

The Regiment then, or Order of Diet in the cure of Love-Melancholy, differs not at all from that, that is to be observed in the Prevention of it: save only that it ought to be somewhat more Humectative, and lesse Refrigerative: Not forgetting in the meane time those meats that by some certaine Occult Properties they have in them, are found to be very good for those that are sick of this disease: as, the Turtle-dove, the heart of a Wolfe, young Owles taken and boyled in the juyce of Marioram; the flesh of Rats, and the like. And if the party be fallen away in his body, and is now growne very thin, and dry: you must then prescribe him the same order of Diet, according to Avicen, as you doe to those that are Hecticall.

Besides this, it is agreed upon by all, both Divines, Philosophers, Physitians, Oratours, and Poets, that it is very good in this case that the party change the Ayre and place of his Abode: and that, not so much because it is a very wholesome [Page] course so to doe, in all Chronicall, and long continued diseases, as Hippocrates in Epidem: affirmes; [...]: but rather, because that this change and variety of Place doth awaken the spirits of the Melancholy Lover, diverting also his thoughts, and depriving him of the sight, and ordinary conversation that he formerly had with the Object of his Love, and cause of his disease. Adducendus, saith Tully in his 4. Tuscul. ad alia studia, curas, sollicitudines, negotia: Loci deni (que) mutatione, tanquam agri convalescentes, curandus.

Nothwithstanding, as this Change of Ayre, and Place, hath no power of it selfe to cure Folly; or to make him wise, that desires not to be so: ( [...] said one of the seaven Graecian Sages: Change of Place neither takes away Folly, nor teaches a man wisdome.) So neither doth it profit a Passionate Lover any more, as Plato saies, then the shifting of his Bed doth a man that lies sicke of a Feaver. And the reason is, because that the Lover is alwaies longing for the presence [Page] of his Mistresse, and contemplating on her vertues, and Perfection, which seeme, by this her absence, to be the more encreased. For, as the Poet saith,

Animus, quod perdidit, optat:

At (que) in praeteritâ se totus Imagine versat.

It is naturall to the minds of men, still the more eagerly to pursue those things that are denyed them, and to desire the more earnestly that which they cannot compasse. To what purpose should a Lover runne away, saies an old Poet, seeing that Cupid has winges, and can quickly overtake a Runnagate, though he make never so great hast to avoyd him.

[...],

[...].

These two wings, saith P. Haedus in Anther. signify the double Hope that a Lover hath, of being loved, and of being able to compasse the enjoyment of that he loves: which is indeed the Principall Obstacle that hinders the cure of this Malady.

[Page] But this change of place is a very sure remedy for the prevention of this disease; and also not altogether Vnprofitable, for one that is actually in Love, if so be that he hath fully resolved to endeavour to quit his desires. And this we may see confirmed by the example of Ʋlisses: and also of Aeneas, whom the Queen of Carthage loved, and made so much of. Otherwise this course proves very dangerous, and hurtfull for Melancholy Lovers.

Nam si ab est quod amas, praestò simulachra tamen sunt

Jllius, & nomen dulce obversatur ad aureis.

That this remedy therefore may prove the more effectuall, it behoves the party affected, that first he discharge himselfe of all his desires, before he quit his countrey; as Diogenes once answered a Love-sicke Gallant: That so at his returne he may make his Mistresse the same answeare, that the young man did, of whom S. Augustine speakes: who returning home after a long pilgrimage, and meeting with an old sweet heart of his, who wondred very [Page] much at his strangenesse, and that he tooke no more notice of her: which made her suspect that happily he might, by reason of his long absence, forget her: she therefore to prove the truth of it, told him who she was, in these words; Ego sum ego: I am the same you left me. But he returned her this peremptory reply; At ego non sum ego: Though you are the same still, I am not.

Dii faciant, possis Dominae transire relictae Limina: proposito sufficiant (que) pedes.

Et poteris; modò velle tene. &c.

As this Change of the Aire, and Place, is no very powerfull Remedy against this disease: so neither is Solitarinesse; as we may perceave by the examples of Phillis, Eccho, Pan, and many others, spoken of by the Poets. And I confesse my selfe to be of Aegineta's opinion, who very confidently affirmes, that many ignorant Physitians have undone their Love-sick Patients, by enjoyning them Abstinence and Solitarinesse: (Hos igitur maestos, & pervigiles, cùm quidam dispositionem non satis [Page] pernoscent, illotos in silenti solitudine, tenui (que) victus ratione colliquefacerent: ex quibus Cordatiores, deprehenso Amante, in lavacra & commessatum, & gestationes, & spectacula, & modulationes, fabulas (que) animum abducunt:) where as, saith he, a wise and understanding Physitian would rather cause them to cheere up themselves, and seeke to divert their thoughts from Love, by carrying them to Musicke, Plaies, Sights, Feasts, and the like. And the reason is, because that these kind of people, in their Lonelinesse thinke of nothing else but their Loves, having their hearts filled with longing desires, their mouths breathing forth nought but sighes and complaints, and their eyes, for the most part, ore-flowing with Teares: all which increase their flames the more: as the Poet saies.

Quisquis Amas, loca sola cave, loca sola caveto.

Quò fugis? in populo tutior esse potes.

Nam tibi secretos augent saecreta furores.

Est opus auxilio? Turba futura tibi est.

Tristis eris, si solus eris: Dominae (que) relicta

[Page] Ante oculos facies stabit, ut ipsa, tuos.

Lot, we know, was transported with unchast and Incestuous desires, so soone as ever he had retired into a solitary place with his daughters: who notwithstanding before had alwaies lived chast, in the midst of the Infamous and wicked Sodomites. Our Poets also have filled their writings with the stories of the Loves of Faunes, Satyrs, Cyclopes, Nymphes, and Hamadryades. But on the contrary side, Company, and Frequency of conversation, and commerce with people, diverts the mind of a doating Lover, and cheares him up, and makes him see his Error.

Franciscus Ʋalleriola, in his Observations, saies, that he found by experience, in the cure of that rich Merchant of Arles, that Solitarinesse doth very litle good in this case, but is rather very Hurtfull and dangerous. And therefore he took all the care he could, that he should be continually visited by his kinsfolke and acquaintance. And I am of opinion, that the danger is so much the greater, if the disease proceed from black Choler, or Melancholy: [Page] for then it is to be feared, that if he be left alone, he will either make away with himselfe, as diverse in this case have done; or else he will runne mad: as Avicen advertiseth, about the end of his Chapter de Amant. Notwithstanding I doe greatly approve of Solitarinesse, for the Prevention of this disease: provided alwaies, that we joyne with it Fasting, Watching and Prayer: as many Religious and holy men have done, who have retired into Caves and Deserts, for this very purpose.

To Solitarinesse many have joyned Hunting: for by this meanes Diana was able to repell all Cupids darts; and Hippolytus neglected the unchast embraces of his shamelesse step-mother. For Hunting seems to be very usefull in this case, not only because it diverts the Louers mind from entertaining its owne unbridled Passions: But also because that it excites and quickens the Appetite of the poore decaied Melancholico; and by wearinesse, provokes in him a kind of pleasant Refreshing Drowsinesse, and disposition to sleepe, which gives him not leasure to [Page] dreame of his owne fond desires. And yet Hunting did the more enflame the Love of Queen Dido, as it hath also done in many other of the Nymphs.

Those that delight not in hunting, may use in stead thereof diverse other exercises either of the Body, or of the Mind, ( [...]:) which are indeed the surest and most wholsome remedies for this disease, by the common accord of all our Doctors: for as much as these divert all Amorous thoughts, blot out all remembrance of past pleasures, consume the superfluous blood, and refresh the spirits of the sick party, restoring him to his former state of body, if his disease have any whit impaired it.

The exercises I would especially commend, should be Walking, discoursing, honest pastimes, Banqueting, Musicke, and such exercises of Recreation: from which I would banish all young Men, if so be the party thus affected be a Maid, or Widow: and so on the contrary, if it be a Man, you must by no means admit the company of Women: (although I confesse, Valleriola [Page] is of the contrary opinion.)

And yet Avicen affirmes, that it is often seen, that these Remedies prove very hurtfull to many. And therefore the Clinicall Physitian must be sure to deale very warily, and discreetly in this case.

The Poet Menander addes to these, Hunger, and Poverty: assuring us, that Love never seizes on Poore Men, nor Beggers.

[...]

And the Poet Ovid gives us the reason of it also, in those verses of his.

Cur nemo est Hecalen, nulla est quae ceperit Irum?

Nempe quod alter Egens, altera pauper erat.

Non habet unde suum Paupert as pascat Amorem.

Poverty hath not wherewithall to maintaine Loves flames.

Rondeletius, in Method. Mercatus, and many other of our Moderne Physitians, [Page] prescribe Fasting, and Abstinence to Melancholy Lovers: as likewise doe also all Gynaecian writers, to Women that are troubled with the Vterine Fury, which disease we have already proved to be a species of Love-Melancholy. But herein they all contradict the opinion of P. Aegineta, and Oribasius, who reprehend those Physitians, that prescribe Abstinence in these Cases. The words of these Authors I shall here represent unto you, as I finde them translated out of the Originall into Latine. Eos, qui ex Amore curis affecti, vigiliis (que) torti essent, cùm nonnulli id minùs intelligerent, balnei, cibi (que) abstinentiâ, & tenui victu consumpserunt. In quibus, cùm nos Amorem in causâ esse deprehenderemus; eorum animos, ab Amore, ad Balnea, ad Compotationes, ad gestationes, ad Iudos, & ad fabulas adduximus. And indeed Phaedra, who was in love with Hippolytus, found little help in Hunger; as she her selfe confesseth in Euripides. And although the Proverbe say, that Sine Cerere, & Libero, friget Venus: yet doe our Poets assure us, that Neptune himselfe, together with all the whole Rabble of [Page] Gods, and Goddesses of the Sea, Rivers, and Fountaines, have been often wounded with Cupids darts: Neither could our own forefathers escape his fury, even in those times when they fed on nothing but Chestnuts and Acornes.

Glans aluit Veteres; & passim semper Amarunt.

To reconcile therefore these different opinions, we say, that if the Love-sicke person be so farre gone with Melancholy, as that he is now become leane, dry, and his body very much impayred; Fasting and Abstinence is then very dangerous for him: And we must give him good meats, and such as may moysten and strengthen his body againe. But if he be yet in good plight, and hath his flesh about him, and is full of blood: Abstinence in this case must needs be very good, ad Seminis, utpote causae primariae Amoris, consumptionem: that so the superfluity of seed, which is indeed the Primary Cause of this disease, may be consumed. So that hence we may conclude, that this Remedy is more proper [Page] and necessary for the Prevention, then for the Cure of Love-Melancholy.

Galen in his lib. 4. de Plaecit. Hip. & Plat. acknowledging Time to be a soveraigne Remedy of all our Passions, prescribes it for the Cure of Love-Melancholy also: which workes its effects chiefly, by employing the Imagination, with various occurrents and diversities of Actions, and so at length dismisseth, and rooteth out this first foolish impression of Love, how deepe so ever it were. And Clemens Alexandrinus also, alleadging Crates Thebanus for his Author, saies, that it is the last remedy of Love, except Death. [...]. This Author, saith he, (speaking of Crates Thebanus) said well in another place, that the best remedy for to extinguish the violent flames of Lust, is Hunger: or if this faile, we must then see what Time may bring to passe: but if neither of these succeed, the last refuge must be a Halter. For so will I have that passage in Clemens to be read and interpreted: seeing [Page] that this clause, ( [...].) which is omitted in Clemens Alexandrinus, is found not withstanding both in Diogenes Lacrtius, in his life, and also in the Anthology. The verses are these.

[...].

[...]

[...].

Which the learned Alciat hath thus translated into Latine:

Amorem Egena sedat, & superat Famos.

Sin, Tempus: Ast id si nequibit vincere,

Laqueus medelam gutturi nexus habet.

Many in this case use to whip and cudgell them; thinking by torturing the flesh and externall parts, to extinguish their inward flames. And of this opinion is Gordonius, who would have them whipped ad putorem us (que), till they stinke againe cap. 15. de Amore. But the Curtesan, of whom Seneca speaks, that put her sweetheart into a Heat, by beating him; would have found an effect cleane contrary to [Page] her expectation, had she but lived: and not without some reason. For it is very certaine, that by cudgelling and beating the Back and Loynes, the blood is heated, and Flatuosities stirred up; which filling the Fistular Nerve, may erect it, & cause that disease which Physitians call Priapismus. And indeed the wench that was in Love with Cornelius Gallus, the more cruelly shee was beaten by her Father for it, the more eager and violent was her Love: as the Poet himselfe confesseth.

Increpitat, cedit (que): Jgnes in pectore crescunt;

Ʋt solet accenso crescere flamma rogo.

Tunc me visceribus, perterrita, quaerit anhelis,

Emptum suppliciis quem put at esse suis.

Those stripes, with which her Cruell father maimes

Her tender limmes, doe but encrease her flames.

Shee loves the more: and, by her suff'rings taught,

Calls him her owne, whom she so deare hath bought.

[Page] This Remedy then, in my opinion, should rather be Prophylacticall, for Prevention of the disease, then Therapeuticall, for the Cure of it, when it is now setled.

And now seeing that neither any of these Remedies here mentioned, nor thoseother, reckoned up in the 21. Chapter of this booke, are found sufficient for the cure of this disease of Love Melancholy; we shall now in the last place have recourse to Chirurgicall, and Pharmacouticall Remedies.

CAP. XXXVIII. Chirurgicall Remedies for Love-Melancholy.

IF the Patient be in good plight of body, fat and corpulent, the first thing wee doe, we must let him bleed, in the Hepatica in the right arme, such a proportionable quantity of blood, as shal be thought convenient both for his disease, complexion; [Page] and strength of body; as wee have already shewed in the Chapter of Prevention of Love-Melancholy, Because that, as the Schoole of Salernes hath it,

Exhilarat tristes; iratos placat; Amantes,

Ne sint Amentes, Phlebotomia facit.

Phlebotomy makes those that are sad, Merry: appeaseth those that are Angry: and keepes Lovers from running Mad.

But if the disease bee growne to that ripenesse, as that the party affected hath his Iudgement and Fancy perverted, I would then advise to open the Median, or Common veine, (which Rhasis, & Almansor call, Ʋena Matrix, seu Cardiaca; as Valleriola also counselleth: alwaies observing this rule, that if the blood runne black, grosse, and very thick, we may then take away a good quantity of it: but if it be of a good colour, thin, and cleare; wee must then presently stop the Veine; according to the prescriptions of Galen, Avicen, and their Sectaries.

After this generall Evacuation of blood hath been performed, for the correcting [Page] of the Intemperature of the Liver, & the spending of some part of the Melancholy blood: I come next of all to the opening of the Saphena, or Ankle Veine, especially in Women, who in this disease are commonly troubled also with the Suffocation of the Matrix, or the Vterine Fury: because that by this meanes there will bee the greater and more easy Revulsion of the Humours. For it is Hippocrates his advise, [...]: Revellenda ea sunt, quae, quò non oportet, vergunt. Besides, those parts that are situate below the Kidneyes, have greater Affinity, ( [...]) & Correspondence with the Veines of the Hamme, or Ankle, then they have with those of the Arme.

Some Physitians will have some blood to be taken from the Veines in the Forehead, either with an Instrument, or else with Horseleeches. But I should rather preferre the opening of the Salvatella in the left Arme: which I have found by experience to have beene very good for the Cure of any disease, proceeding from Melancholy.

Or else I would provoke the Fluxe of [Page] the Haemorrhoids, as being a very sure remedy, and very necessary also in the cure of all Hypochondriacall Melancholy: because that by this Fluxe, the Spleen, and Mesentery discharge themselves of all grosse, and earthy Humours, that cause obstructions in those parts. And this course is commended unto us both by Hippocrates in his Aphorismes, and Epidemicks, & also by Galen, in his Tract de Mania, and in his Comment upon the 25. Aphorisme of Hippocrates, lib. 4. the words whereof are these: [...]. The opening of the Haemorrhoids is the surest remedy both for the Cure, and the Prevention of any Melancholy disease.

The Varices have almost the same vertue, that the Haemoroids have, if they chance to happen in this disease of Love-Melancholy; by reason that the Melancholy Flatuosities are conveighed away from the Privy parts, where they would otherwise provoke a desire to Venery; and are derived to the Veines in the Thighs, and other Varicall Veines: according to the [Page] opinion both of Aristotle, and all our Moderne Physitians.

But I must needs confesse, for my own part, that I have found the Ʋarices to bee of very litle, or no force at all in this case. And therefore I should rather substitute instead thereof, as Arnaldus also adviseth, Couping-glasses, applyed on the Legs, or Thighs, with sufficient scarification: or else apply to the same parts, one, or two Potentiall Cauteries. But if the Clitoris, by reason of its length, be the cause of this Furious Desire, as it very often happens so to be, it must then be taken shorter, according to the manner prescribed by Moschio, and Albucasis: unto whom I must referre you, because I desire to avoid Tediousnesse.

And in case these Remedies availe not, and the disease still growes stronger, in so much that it may be feared, that without some speedy redresse, the Patient will grow Wolfe-mad: you must then open the Arme Veines, and let them bleed, till the party is ready to fall downe for faintnesse, and losse of blood: and you must also apply an Actuall Cautery, if the party can [Page] endure it: otherwise you must be content with a Potentiall Cautery applyed to the Forehead; as both Aegineta, Oribafius, Avicen, and other Authors of good note informe us, in their severall Tracts de Lycanthropia, Lycaone, Lycano, Alchatrab, and Alcutubut, into which disease this of Love-Melancholy doth many times degenerate: as Avicen affirmes, in his Chapter de Ilisco, sive de Amore.

CHAP. XXXIX. Pharmaceuticall Remedies for the cure of Love, or Erotique Melancholy.

AS the Scurfe & Itch cannot well be cured, unlesse the Blood be first purified, and the salt, Nitrous Humours, which are immixed with the masse of the blood, be purged by convenient Medicines, orderly administred; and not rashly and inconsiderately, but gently, and, as wee are [Page] wont to say, per Epicrasin, purging out the bad Humours by degrees, and supplying good Humours instead of them: ( [...]: saith Hippocrates. All suddaine and violent Evacuation, Repletion, Heating, or Cooling of the Body, or any the like violent Motion in the body whatsoever, is very dangerous. For Nature abhorres whatsoever is too much; but is pleased with a Mediocrity in all things. (Which Aphorisme, although it seeme to be pronounced of all diseases in generall; yet is it proved more particularly to be true, in the Scab, and Itch, which alwaies are observed to grow worse, by the rash and unadvised application of Oyntments and Purges.) So likewise must wee take the same course and order of proceeding in the cure of Love-Melancholy, or Erotique Madnesse; which disease requires a great deale of time for the curing of it, as well for those reasons before alleaged in the 21. Chapter, as also, because that the Humour Peccant is the [Page] more head-strong and Intractable, by reason of its extreame Drinesse: [...]: that which is Dry, is very hard to bee removed or wrought upon.

And that this disease is not suddenly cured, but requires some good space of time for the effecting of it, Hippocrates also assures us, in his booke de Natura Hominis. [...]. For Melancholy, saith hee, being the most Viscous and clammie Humour that is in the body, is therefore the hardest to be purged forth, & requireth the lōgest time to be removed. Which seems also to be confirmed by the cure that Valleriola wrought upon the Merchant of Arles, which he could not perfect, under the space of six, or seven Moneths.

But for our more orderly and Methodicall proceeding in the cure of this disease, we will divide it into two Principall parts; namely the Humectation, or moystning of the Body, or of the Peccant Humour: and the Evacuation, and purging of the same: according as we are instructed [Page] by Avicen also in this case. Canon curationis Melancholiae est, ut pervenias ad ultimum in Humectatione: & cum hoc, non sis diminutus in Evacuatione Cholerae Nigrae.

Now this Humectation must be performed by Meats, Alterative Medicines, Baths, & Topicall Plaisters. And the Purgation is to be done with all convenient speed, but very gently, and with intermission; for feare of over-heating the Humour. And yet the Humour is many times so stubborne, as that gentle and easie Medicines worke not at all upon it. And therefore it was not unfitly compared, by one, to a troublesome Garrison of Souldiers, that are billetted in some poore town or other, where they may live as they please themselves, no man daring to controwle them. For though they entreat them never so kindly, yet shall they very hardly be rid of them, without much adoe: But if they give them the least distast, they will then stay there the longer; if it be but to vexe and torment them the more.

We shall doe well then to begin our Purgation with a gentle Clyster, for to [Page] evacuate the Excrements of the first Region of the Body: and we must compose it of some mollifying and Refreshing Decoction, adding thereto some Catholicon, Diaprum. Simp. or the like. The next day we may give our patient a convenient quantity of Cassia, with a litle Sena Orient, well prepared: or else a dramme of Confect. Hamech, or Diasenna: or, if he please, he may take a gentler purge, of Catholicon, Tryphera Pers. and Syrup. Rosar. to which you may adde a quantity of Rhubarbe, and Agaric.

After this Minorative, it will then be time to fall to the preparing of the Humour by Iuleps, or Decoctions: as for example.

[...]. Buglos. & Borag. cum radic. Cichor. Endiv. Acetos. Pimpinellae, & caeterach. ana m. j. summit. lupul. fumar. Beton. ana m. ss. polypod. querni. [...] ss. passull. mund. & Corinth. ana [...] iij. Prunor. dulc. par. iij. semin. melon. Cucurb. & eucumer. mundat. ana [...] i. ss. semin. Agn. casti & anisi ana [...] i. flor. trium Cordial. Thymi & Epithymi ana p. i. fiat omnium decoctio lib. ij. Colaturae adde sucor. borrag. lupuli & poenor. redolent. depurat. ana [...] iij. iterùm [Page] leniter bulliant, addendo sacchari electi libss. fiat Iulep. clarif. & aromat. pulver. laetific. Rhazis, aut laetitiae Galen. vel Diamarg. frigidi [...]. j. & ss. pro quin (que) aut sex dosibus.

And if you thinke it needfull, you may reiterate it for two or three daies: because that this Melancholy Humour, by reason of it's cold, dry, thick, earthy quality, as being a Humour very stubborne and rebellious to Nature, hath need of great preparation: wherein the Physitian must employ himselfe for many daies together, that so at length it may bee the more easily wrought upon, and evacuated by the Dejectory Medicines; which I doe in this case preferre before Vomits, being encouraged so to doe, by the Authority of Hippocrates, who saith that [...]: Melancholy persons doe purge more freely and copiously by siege: (notwithstanding Arnaldus de Villa Nova holds the contrary:) But in case the Patient feele any Crudities in his stomack, or any kind of bitter tast in his mouth; I should then prescribe him a Vomit: because that this is a signe, that the meat he [Page] hath eaten is corrupted in his stomack: as both Avicen, and Rhasis affirme in the above-named places.

Now therefore after that the Humour hath been thus prepared, we shall begin then to purge it, (especially if there be any signe of perfect Digestion in the Vrine,) with this Dejectory Purge.

[...] Prunor. dulc. par. iij. passul. Corinth. & flor Cordial. ana p. j. Tamarind. recent. & select. Drach. ij. fol. senae Orient. mundat. Drach. iij. anisi, Agni Casti, & Cinam. interioris, ana Drach. ss. Epith. p. ss. fiat decoctio ad [...]. iiij. in quibus colatis dissol. express. [...] iiij. Rhabarb. per noctem, in sero caprillo infusi, cum sex granis santali rubri, Confection. Hamech Drach. ij. Syrup. rosati solut. [...]. j. & ss. fiat potio: detur manè cum regimine artis.

And on the morrow you shall give him a litle quantity of Conserves of Roses, flowre of Borrage, or of the root of Buglosse.

If you intend to give him a Vomit, then take an ounce of Radish roots, a dram of Agaricke, and a dram and a halfe of Asarum: then boyle all these together [Page] in barley water, and taking ten ounces of this Decoction, mixe with it two ounces of Mel Scyllitic. or Syrup of Vinegar, and give it him to drink luke-warme. If you should adde hereto flowre of Broome, the Vomit would work so much the better. But take heed of medling with Hellebor, or Antimony: because that such kind of Vomitories are very dangerous.

The Paracelsians doe use to give their Patients in this case a kind of gentle Vomit, with sixe or seaven graines of sal vitriol. which the party must take either in wine, or broath: or else Vomitivum Pantagogum, and the like: as you may see in Rulandus Quercetanus, and other writers of that sect.

After this Purgation, you shall then give your Patient some respit for some few daies, without giving him any Physick at all: and then afterward you shall doe well to reiterate your Alterative Medicines of the Humour Peccant, [...]: saith Hippocrates: For the bad Humour must be purged out by degrees, and with intermission; that so there may be also in the [Page] meane while good Humours engendred, and substituted in their place: Alwaies observing the rule that the learned Rondelet in his cap. de Amant. hath set downe; where he warneth all Physitians, that they admit not into the number of their Alterative Medicaments of the Melancholy Humour, any such as may encrease or generate seed, ( [...], as Nonnus calls it:) such as are Eringo roots, Satyrion, and diverse others of the like quality. For this would be a meanes of adding more strength to the disease, and so render it the more incurable.

And if the Patient be unwilling to take that other before set downe; he may then take Diasena: or else this Magistrall Syrup here following, once or twice a moneth.

[...] Rad. Buglos. utrius (que), aspar. capar. scorzon. ana Vnc. j. endiu. Cichor. buglos. borrag, acetos. lupuli, fumar. caeterach. ana m. j. absynthii Pōt. menthae & melissae, anam. ss. glycyrrh. & passul. Corinth. aqua tepida lotar. ana Drach. vj. semin. Citri, Cardui benedict. lactuc. papau. albi, & agni casti, ana Drach. ij. flor. trium Cardiac. thymi & Epithym. anap. j. polyp. querni, & fol. senae [Page] Orient. mundat. ana Vnc. iiij. agaric. recent trochisc. Vnc. ss. caryophil. Drach. ss. storum Nymphaeae & anthos ana p. ss. fiat decocti [...] ad lib. ij. in quibus dissol. express. Vnc. ss. Rhabar. in parte dosis, cum pauco Cinamomo infusi, & sacchari albi q. s. misce, fia [...] syrupus perfectè coctus, & aromat. Drach. ij. puluer. laetitiae Galen. de quo capiat aeger Vnc. ij. bis in Hebdomade, cumjusculo pul [...] li, vel aqua cardiaca.

Franciscus Valleriola added to his Magistrall syrup that he used in the cure of the Merchant of Arles, a dram of Hellebor; but in this point, for my part, I dare not follow him. Notwitstanding Hippocrates himselfe very frequently used Hellebor in such diseases as this; as appeares plainly out of his works. And by the use of this Herbe, Melampus also is reported to have cured the Love-sick Daughter of King Praetus: whence Veratrum, or Hellebor is called ever since, Melampodium.

Neither yet dare I adventure to follow the learned Avicen, who in this disease prescribes the use of Great Ivy. But if those medicines before set downe be not of strength sufficient for the evacuateing [Page] of this rebellious Humour: I would then rather give him three or fowre grains or more, if need be, of Antimony well prepared: which is the advice also of all our Moderne Physitians.

Some other of the Paracelsians use Turpethum Minerale, and Ladanum Mercuriale; which are not much different.

Neither doe I much dislike that powder, of which Haly Abbas makes so great brags, and saies of it thus. Posito, quòd aliae Medicinae non valeant; ista valet, nutu Dei, misericordis: & est Medicina coronata, quae securissime teneatur, ut Intellectus Humanus, quasi deperditus, cum hâc Medicinâ restauretur. This Medicine is of so approved vertue, as that when all other faile, this alone, by Gods assistance, will certainly effect the cure of this disease, even to the restoring againe of the understanding, if perchance by the violence of the disease it hath been decaied: and it may very safely be taken, and without any danger at all.

[...] Epithym. Vnc. ss. lapidis lazuli, (aut securiùs, cum Mercato, Armeni,) & agaric. ana Drach. ij. scammon. Drach. j. caryoph. [Page] No. X. fiat pulvis, de quo aeger capiat semel in hebdomade [...] ij. aut [...] ij. ss. cum syrupo rosato solut. aut conserv. rosar. & viol.

If your Patient be unwilling to purge so often with liquid medicines, although they be a great deale the more fit to purge Melancholy Humours, then the solid are: for to satisfy his desire, you may give himsome such Laxative Electuary, as this following.

[...] Succi Mercur. depurati Vnc. ij. in quibus infunde 24. horas fol. senae mund. Vnc. ij. expressio decoquatur cum s. q. sacchari in formam electuarij. Posteà adde pulpae Cassiae recenter è cannâ extractae Vnc. ij. Epyth. Vnc. ff. caryoph. conquass. Drach. ij. misce, fiat opiata, de qua capiat semel, aut bis in mense Vnc. j. & ss.

But in the meane time we must not forget to comfort the Heart, Liver, and Braine of our Patient, with some such Cordiall as this.

[...] Conserv. rosar. Vnc. j. conserv. flor. nenuf. & borrag. ana Drach. vj. carnis Citri, & lactucae saccharoo conditae, ana Vnc. ss. myrobal. emblic. saccharo condit. num ij. confect. Alkermes Drach. ij. pulvoris latit. [Page] Galen. Drach. j. Margar. Orient. [...] iiij. rasurae eboris Scrup. ij. misce cum syrupo, de pomis fiat opiata, de qua capiat ad quantitatem unius castaneae, superhausto tantillo vino albo, aqua buglossi multùm diluto, alternis diebus, horis circiter duabus anto cibum.

Or else this.

R. Terebinth. Venetae aqua lactucae lotae Vnc. ss. semin. dauci, agnicasti, & Cinnam. ana gr. viij. agar. rec trochis. Drach. j. fiat bolus purgando semini idoneus, ex Hollerio, Mercato, &c.

Dioscorides prescribes for this purpose the Powder of Aphrodilles, and the seed of Coltes foot, given in drinke. Porphyrius, as Stobaeus reports, and Pliny, commend Willow blossoms given in cold water to drinke.

Cujus flos in aquâ sumptus, frigescere cogit Instinctus Veneri cunctos acres stimulantes.

I should here also commend the use of these Losenges, or some other of the like vertue.

[Page] R. Semin. agnicasti, portul. & ruta, ana Scrup. ss. semin. lactucae & papau. albi, ana Scrup. ij. granor. Canabis gr. viij. cornu cervi usti, coralli & anther. ana gr. vj: semin. melon. Drach. iij sacchar. aqua rosar. & borrag. dissoluti, q. s. misce, fiant tabella, vel Lozengae ponder. Drach. j. capiat unam ad horam somni, vel manè, longè ante cibum.

And it would not bee amisse to give him sometimes fowre graines of Bezar, steeped in water of Scorzonera, or of Lettice; which hearbe, by reason of it's singular vertue in this case, the Pythagoreans called [...]: as Athenaeus reports.

After we have thus done, we shall then come in the next place to our externall Medicines: among which, Bathes of fresh water are the first & chiefest: For as much as both P. Aegineta, and Oribasius, in their severall Tracts of Love, make their boasts, that they cured diverse of this disease of Love-Melancholy, meerely by Bathes of fresh water. And this is confirmed also by Avicen, whose advise is the same: Fac ipsos balneari, secundùm conditionem Humectationis notam: & also by all the Ancient Physitians. And we shall doe [Page] well to adde hereto some other Simples that are of approved vertue against this disease, in manner following.

R. Althaeae, cum toto, maluae, lactuc. borrag. Nympheae, cucurb. fumar. lupul. lapathi acut. ana m. 4. summit. salic. & pampinor. vitis, ana m. ij slor. nenuf. viol. borrag. rosar. calend. ana p. iiij. semin. viticis & Cannab. ana Vnc. ij. capit. vervec. num. ij. fiat decoctio in aqua fluviatili. pro balneo iiij. dierum, in quo sedeat horâ unâ circitèr.

Some are of opinion, that it is very good, that in the meane while the Patient is bathing, there should be some by, to entertain him with merry Iests, & pleasant discourse, & Musick, & whatsoever else may be thought fit to provoke him to Mirth.

Aetius adviseth to apply an Oxyrrhodinum to his head, for to repell the vapors that ascend up to his head from the spermaticall vessels in men; and in women, from the Matrix, who may also in this case make use of a suppository, made of Diacodion, tempered with a litle Vinegar, and the juyce of Sorrell: or else a litle quantity of Nitre, and Cardamomum; or else a Nascall, or Pessary, composed of Castoreum [Page] mixed with Rue: to which Avicen addes the rootes of Lillies and Nenufar. Or else you may make use of this Vterine Clyster, prescribed by Lodovicus Mercatus.

R. Lactis caprilli, vel bubuli Vnc. iiij. aquae marinae Vnc. ij. mellis Vnc. j. misce, fiat Clyster, iniiciatur in sinum pudoris.

But I should rather preferre this other here following.

R. Lentium p. ij. fol. & flor. salicis ana m. j. fiat decoctio ad lib. j. in qua dissol. trochisc. albor. Rhazis, & trochisc. de Camphora ana Drach. j. misce, fiat Clyster, infundatur in delta muliebre.

Eros addes to these, Opium. Pliny, in his Naturall History, and Rondeletius in his 12. booke de Piscibus, cap. 19. will have the secret Parts to be rubbed all over with the gall of a Cramp-fish, which is of a marveilous Narcoticke, or Stupefactive vertue: or else a Pessary made of the root of Nymphaea Heraclea.

Briefly, you may find a thousand such like medicines as these, in the writings of Physitians that have spoken of the cure of this disease; with which I shall not here trouble you. Only thus much for the present [Page] I shall advertise you of, that Nicolaus Monardus, a Physitian of Sevill, and Clusius, speaking of Medicaments that have been lately found out in the Western parts of the world, doe highly magnify, for a soveraigne remedy, and Antidote against Vnchast Love, and Philters, the Powder of a certaine Hearbe called Contra-Yerva, brought not long since from Charcys, a Province of Peru, being in shape like Corne-flag, and having leaves like Figtree leaves. Which relation of theirs if it be true, we may say of this Plant, as Pausanias did of the fountaine Selemnus, that it would be more worth then all the gold in the world. The like Iudgement doe we give of the stone called by the Greekes Selenites, or Aphroselenum, spoken of by Dioscorides: as also of the Amiantus, a certaine stone found in Cyprus, which Pliny calls, Linum vivum; Strabo, Carystium; Zoroaster, Bostrychitem; Solinus, Carbasum; some others, Corsoidem, Spoliam, & Spartospoliam; and the vulgar call it, though improperly, Stone-Allum: whereof in old time they were wont to make Table-cloathes, that would be made [Page] white only in the fire, and yet never burne.

Mercurialis, in his 4. book de Morbis Mulier. affirmes, that himselfe hath cured diverse both Maids, and married Women of the Vterine Fury, or Love-Madnesse, by the use of cold Minerall waters; such as are those waters in Italy, which they call, The waters of Ʋirgins, or de Ʋilla. But this seemes to me a thing incredible, considering that (as we have already proved,) it is most certaine, that the cure of Love Melancholy, as of all other diseases proceeding from this Humour, consists principally in the Humectation & moystening of the Humour: as Galen also affirmes. Now all those Authors that have written of Minerall Waters, doe generally agree, that they are of a Desiccative, or Drying Nature, and therefore seeme to be directly contrary to the cure of Love-Melancholy. Yet thus much we may say, in the behalfe of Mercurialis, that Minerall waters, notwithstanding their Drynesse, are wholsome in Melancholy diseases, in regard they doe very much coole the Liver, which is the seat of this disease, [Page] opening all Obstructiōs of the Hypochondries; and also comfort the stomack, and purge the blood, excerning all the Serosities and waterish parts of it by Vrine and Stoole: as Iohannes Baptista Sylvaticus proves at large. Neither yet are all Drying Medicaments to be rejected in the cure of Melancholy diseases: seeing that Alexander Trallianus, P. Aegineta, Oribasius, Avicen, and Rhasis, prescribe Epithymum, Hiera, and Hartwort in these diseases; and Aetius Vineger also: which notwithstanding, Hippocrates saies, doth both settle, and increase the Melancholy Humour, [...]

The Physitians of France and Germany, doe attribute the same vertue to the waters of the Spa. And those of Encausse in Gascony, notwithstanding they be of a nature Hot and Dry, are not altogether unproper for the cure of Melancholy diseases, which proceed from the Hypochondries: as I my selfe have found by experience.

Heurnius in his Pract. appoints this Decoction here following, to be used instead [Page] of these Waters above named, in case they cannot be had.

R. Aquae font. q. s. capit. ariet. num. iij. pedes vervecis num. iiij. contusis capitibus & pedibus, adde rosar. rubr. fol. lauri, ana m. iij. portul. recent. m. v. solani, sempervivi, ana. m. ij misce, fiat decoctio, eâ (que) tepente bis die utatur aeger horis duabus ante cibum.

You must take the same course also, in the curing of the Symptomes that accompany this disease, reckoned up in the second Chapter, for which I must referre you to the prescriptions of those Physitians that have written hereof: especially Galen, Avicen, and Aëtius. I will onely here set down the remedies that are most proper for the cure of two of them, and those indeed the most dangerous: which are, Continuall Watching, and Extreame Leannesse.

For the First of these we usually give Syrup of Poppy, Almonds, Poppy seed, and Lettice in Broath. Sometimes I use to prescribe in this case foure or five graines of this Opiate, which we may call Nepenthes, or Ladanum.

R. Confect. Alkermes Vnc. j. specierum [Page] Diambrae, & laetitiae Galen. ana Drach. iij. Croci albigensis, & opii, ana Vnc. ss. mixta macerentur in aqua vitae, extrahatur tinctur a, posted fiat consumptio evaporatione ad consistent. Opiatae. vel R. Specierum Diambrae unc. ij. infundantur per 12. dies in vino distill. ut latum digitum superemineat, & adde opii drach. vj. mumiae drach. ss. succi hioscyami unc. j. Corallirubri, & Carobes ana scrup. ij. Crociscrup. j. Moschi Orient. gr. 16. ambrae gr. 12. affuso rursus spiritu vini, ut superemineat latum digitum, digeratur post fornacem per mensem, quotidie agitando. dosis Scrup. ss. aut. gr. viij. pro aegri constitutione.

You shall finde many such Receits as these, in Rulandus, Quercetanus, Penot, & diverse other Chymists; which you must put in practise with very great Circumspection and Care, and that too, onely in case of Extreame Necessity: as you must also doe in the application of Diacodion, and Requies Nicolai.

But for my own part, I should rather cause the party to smell to a Nosegay of Violets, Roses, Gilliflowers; or Marjoram steeped in Vineger, wherein hath beene [Page] steeped also a graine of Camphire, and Opium Or else let him use this Pomander

[...] Semin. Hioscyami & cicutae, ana drach. j. cortic. rad. mandrag scrup. iiij. Opii scrup. j. misce cum oleo mandragorae & succo aizoi maioris, addendo Moschi gr. j. fiat Pomum.

Others apply, though with bad successe, Horseleeches behinde the Eares, & when they take them away, they presently clap to the place a graine of Opium.

And for the recovering of our Patients flesh again, we must appoint him to drink Asses, or Goats milke, putting a litle Sugar into it; and this he must doe for the space of a moneth, or thereabout. Or else he may use this Marchpane here following.

[...] Amigdal. dulc. excortic. & lot. primò aquâ tepidâ posteà aquâ rosar. lib. j quatu. or semin. frigid. maior. mundat. & lotor ana drach. vj. semin. papau albirec. & mundati unc. iiij. sacchari albi lib. ij. fiat pasta, & cum aquâ rosar. Martius panis, de quo capiat aeger certam quantitatem ante somnum.

This Marchpane is very good to procure [Page] sleep, and it refresheth and nourisheth the body withall. But yet this other following is the more Nutritive.

R. Pulpae capi lib. j. aqua rosar. q s. sacchari unc. iij. cinnam. sub finem decoct. additi [...]. ij. coquant & fingantur frustra dura.

To conclude, besides all the Medicines here specified, I shall wish all Melancholy, or Mad Lovers, that Soveraigne Remedy, that Hippoerates wished to Democritus; [...]: The Perfection of Wisdome, which is the most easie, and Effectuall Remedy of all; and the true Moly that Mercury, the God of Wisdome, in Homer, gave the wise Ʋlisses, as a Soveraigne Antidote, against all the Baits and Enticements, by which the Infamous Sorceresse Circe endeavoured to bring the Minde of that Noble Captaine in subjection to Her unchast desires.

[...].

FINIS.

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Title statement

Erōtomania or A treatise discoursing of the essence, causes, symptomes, prognosticks, and cure of love, or erotique melancholy. Written by Iames Ferrand Dr. of PhysickTraité de l'essence et guérison de l'amour. English

Ferrand, Jacques, médecin.

Edition statement

1640

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2006-06 (EEBO-TCP Phase 1).

ID [DLPS]

A00695

ID [STC]

STC 10829

ID [STC]

ESTC S102065

ID [EEBO-CITATION]

99837865

ID [PROQUEST]

99837865

ID [VID]

2212

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A00695)

Transcribed from: (Early English Books Online ; image set 2212)

Images scanned from microfilm: (Early English books, 1475-1640 ; 794:23)

Source

— Erōtomania or A treatise discoursing of the essence, causes, symptomes, prognosticks, and cure of love, or erotique melancholy. Written by Iames Ferrand Dr. of Physick, Traité de l'essence et guérison de l'amour. English, Ferrand, Jacques, médecin., Chilmead, Edmund, 1610-1654..

Extent

[40], 363, [5] p.

Printed by L. Lichfield and are to be sold by Edward Forrest,. Oxford :: 1640.. (Translation by Edmund Chilmead of: Traité de l'essence et guérison de l'amour.) (Title page in red and black.) (First word of title in Greek characters.) (Cf. Folger catalogue, which gives signatures: a-b c⁴ A-Z.) (Reproduction of the original in the British Library.)

Creation

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