Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	body_n	spirit_n	vital_a	3,629	5	10.6721	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00695	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.	1640 (1640)	STC 10829; ESTC S102065	141,472	420

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 ●traque si modum excesserint malum Th● excessive use either of sleep or waking i● 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 D● Loc. Affect proves by many Reasons an Examples that the want of convenien● 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 ●rique 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 atque ne exiguum quidem cibum conqu repotuit Vbi 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 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 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 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 ●cessive waking spoile digestion thick●● the blood and make it Melancholy ●d for this cause as I conceive Diotimus 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 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 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 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● 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 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●● this reason Aristotle in his Problem 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

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 't is 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 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 I le not stick To say the Lover is of 's God fall'n sick View then this Mirrour hereby thou maist know 'T is 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 t is 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 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 T is 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 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 o th' 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 i th' misty sky Droope downe thine Eyes be wan and pale i th' 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 o th' 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 i th' 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 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 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 t were 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 't was 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 i th' 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

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 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 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 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 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 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 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 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 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 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● 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 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 Valleriola 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

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. 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 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 Vesta 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 Faec monitis sugias Ocia prima meis Haec ut ames faciunt quae fecêre tuertur Haec sunt Iucundi causa cibusque 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●usque 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 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 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 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 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