bed makes folkes the moâ—â— 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 hiâ— Aphorismes that Somnus Vigilia â—traque si modum excesserint malum Thâ— excessive use either of sleep or waking iâ— hurtfull So likewise to sleep upon one 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 Dâ— Loc. Affect proves by many Reasons an Examples that the want of convenienâ— Evacuation of the seed is a great cause of â—elancholy especially in such persons as â—â—e at ease and feed high except by freâ—â—ent and violent Exercise or Labour â—ey consume the superfluity of Blood â—hich otherwise would be converted inâ— Seed Equidem novi quosdam saies he â—ibus hujusmodi erat natura qui prae puâ—e a libidinis usu abhorrentes torpidi â—rique facti sunt nonnulli etiam Melanâ—licorum instar praeter modum moesti ac â—midi cibi etiam tum cupiditate tum coâ—one vitiatâ Quidam uxoris mortem â—gens à concubitu quo anteà creberriâ—e fuerat usus abstinens cibi cupiditatem â—isit atque ne exiguum quidem cibum conqu repotuit Vbi verò seipsum cogendo â—s cibi ingerebat protinus ad vomitum â—citabatur Moestus etiam apparebat non â—ùm has ob causas sed etiam ut Melanâ—olici solent citra manifestam occasionem have knowne some saith he that being â—turally so modest as that they were aâ—amed to exercise the Act of Venery â—ive by this meanes become dull and â—eavy and some extreame fearefull too â—â—d sad as Melancholy men are wont to be having neither any appetite to meaâ— 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 witâ— 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 withaâ— very sad and that without any manifeâ—â— 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 foâ— want of useing exercise or sufficient labour for the spending of the Abundancâ— of blood The same he affirmes also tâ— 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 Vterinâ—â— Fury And yet Galen himselfe in the afore cited book imputes the like effects tâ— the immoderate evacuation of the seed Qui protinus Iuventute primâ immodicè â— permittunt Libidini id etiam evenit borum locorum vasa amplius patentia â—orem ad se sanguinis copiam alliciant coëundi cupiditas magis increscat â—ose that in their first puberty give themselves to the immoderate use of very in them those vessels that serve for â—eneration grow larger and attract the â—eater store of blood unto them so that this meanes the desire of copulation â—owes the stronger Among the Passions of the mind Ioy â—ay perhaps make them more inclinable Love but Feare and Sadnesse makes â—em the more Melancholy Si metus Maestitia perseveraverint Melancholia â— saith Hippocrates if their Feare and â—dnesse continue on them it turnes at â—ngth to Melancholy For these two â—ssions doe extreamely coole and dry up â—e whole body but especially the Heart â—enching and destroying the naturall â—eat and vitall spirits and withall cause â—cessive waking spoile digestion thickâ—â— the blood and make it Melancholy â—d for this cause as I conceive Diotimus in Plato's Phaedrus calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 squallidus But the Poets maintaine that Gâ— and Fortune are the most powerfull caâ—ses of Love understanding by Fortune I conceive those incounters and opportunities that a man shall often me withall and which every wise mâ— ought to avoid unlesse they meane to taken in the snare Me fortuna aliquid semper amare del Which gave occasion to the Achaeans Pausanias reports at Aegira to plaâ—â— Love and Fortune in one and the samâ— Temple And for gold we read that Dâ—naë was won to Iupiters love and Atâ—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 acâ— pe dicti Cedimus invent is plus valet ille meis Hee 's truly wise that can his will commaâ— And Tempting pleasures offer'd can withstand CHAP. VII The Internall causes of Love Melancholy VVE have already sufficiently proved out of Galen that these â—â—ternall causes cannot produce their efâ—â—cts but only when they meet with such â—â—eake spirited persons as are not able to â—ist the assaults of Cupid For so the â—rned Sapho confessed the tendernesse â—her heart to be the only cause of her Aâ—orous fires Molle meum levibus cor est violabile telis Haec semper causa est cur ego semper Amem â—ach light dart wounds my tender Breast and this â—hat I am still in Love the reason is â—he disposition of the Body among other internall causes comes in the first placâ— to be considered for through the natural defect hereof we see that young boye under the age of fourteen and wencheâ— under twelve or thereabout as also deâ—crepit old folkes Eunuches and all those that are of a Cold Constitution are in nâ— danger of this disease This disposition oâ— the Body is called by Galen causa Antecedens sive Jnterior The Antecedent oâ— Internall cause and consists in the humours Spirits and Excrements of the Body all which causes Hippocrates comprehends under the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concurring causes The Abundance of Blood of a gooâ— temperature and full of spirits caused by the continuall Influence of the Heart by reason that it is the Materiall cause oâ— seed is likewise a True Antecedent causeâ— of Love as it is a passion of the Mind But the Melancholy Humour which is hot and dry by reason of the Adustion oâ— Choler of the blood or of the Natural Melancholy is the Principall cause oâ— Love-Melancholy or Madnesse And frâ—â— this reason Aristotle in his Problem saies that those that are Melancholy are â—ost subject to this malady 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which conclusion of â—is would be most Absurd if so be he meant here those that are Melancholy by â—eason of the aboundance of their naturall Melancholy which of it selfe is extreame cold and dry and by consequence cleane â—epugnant to the heat required in this diâ—ease Otherwise Old men who abound chiefly with this Humor should oftner all in Love then young and
or else â—o the Coldnesse of the constitution of the â—arties affected which must consequently â—roduce effects contrary to those of Heat Now Heat we know makes men hardy â—rong and lively in all their Actions whereas on the other side Cold renders them fearefull heavy and dull And hence â—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 Laurentius that it were no hard matter to reconcile these two great Doctors that seem to stand at such a distance â—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 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 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 the ancient Poets Philosophers and Phyâ—â—tians concerning the cause of this Malaâ—y in that the greatest part of them are raiâ—d from false Principles and meere Chiâ—era's Such was the opinion of Epicurus who as Plutarch relates affirmed that here were certaine species that flowed 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 Aâ—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 can cause Love Melancholy This Efficient 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 The first is the sight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saies the Philosopher No maâ— was ever in love with one he never saw Cynthia prima suis miserum me cepit oâ— cellis Contactum nullis antè Cupidinibus Bright Cinthia's lovely eyes first set on finâ— 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 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 puts forth to sea with a purpose to â—â—e Tripoly and prove whether or no â—ame had not beene too prodigall in the â—raise of this Ladies perfections But his â—oyage was so unfortunate that hee fell â—â—ck before he could arrive at his journeys and which the Lady hearing of she came â—â— person to visit and comfort him Some â—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 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 bookes and which discourse of seed Generation and many secret diseases concerning the Impotency of men and Barrennesse of women which Physitians
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 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 have their eyes hollow and sunke into their head dry and without teares yet alwaies twinkling with a kind of smiling â—ooke This hollownesse of the eyes which Alexander Aphrodisaeus calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Rufus Ephesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proceeds as Stephanus Athen. saith from 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 caeteris partibus corporis illaesis nullâque 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 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 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 â—ntention of the mind pensivenesse and Anxiety the Lover looseth the fulnesse of flesh and good likeing of his Body that â—he before enjoyed Which when Aegiâ—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 CAP. XVII Whether Teares be Symptomes of Love or no. HIppocrates in his Epidemicks makes 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 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 â—augh extreamely For as much then as Lovers are subject to all these passions 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 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 CHAP. XVIII The causes of Waking and Sighes in Lovers THe causes of those continuall wakings 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 cause withall a cessation of all sense and motion And if by chance they be surprised by any light slumber which is the provision
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 None now shall travaile up into the skies For a huge Metaphor for her dazling eyes Gallants shall thinke that there 's a Sun i th sky As well as that in their bright Ladies eye Nor shall they henceforth whine in Rime because His Mistresse spoke doubtfully i th' 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 T is a good picture or well plasterd Clay â—'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 As much as that they deem to hold the plough They shall contented be to ride i th' street Without a bed fellow i th' 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 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 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 't were 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 What Blood of Verse should here be spent To Dâ— Sick of a Poem now were Piety T is 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 Versifying 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 thiâ— 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 Hatâ— Reare up thy Head which like the Monsters hunâ— 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 Verses 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 Vpright 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 't is 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 T
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 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 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 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 Spermaticall Vessels And for this reason Arnaldus de Villa Nova cap. de Regim Cast Vivent 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lent palust p. 5. sem lact port â—apau albi ana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 j. rosar nenuf anae â— 5. coquant in aqua cum q. s sacchari â—at sirup quo utatur singulis diebus Some â—ake and boyle in their broaths a litle Moâ—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 Villanovanus 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
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 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 Villa 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 Vigo 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 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 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 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 coÌ„tentment at all Circe 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 Virgil 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 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 they very confidently beleeve that if a liâ—tle quantity of the Navill string being firâ—â— dried and made into a powder be giveâ— 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
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 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 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 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 usque till they stinke againe cap. 15. de Amore. But the Curtesan of whom Seneca speaks that put her sweet-heart into a Heat by beating him would have found an effect cleane contrary to 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 ceditque Jgnes in pectore crescunt Vt 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 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 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 Vena 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 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 the Haemorrhoids as being a very sure