ΕΡΩΤΟΜΑΝΙΑ OR A TREATISE Discoursing of the Essence, Causes, Symptoms, Prognostics, and Cure of LOVE, OR EROTIQVE MELANCHOLY.  
Written by JAMES FERRAND Dr of Physic.  
OXFORD. Printed by L. Lichfield and are to be sold by Edward Forrest. 1640.   

The Author to the Reader.  
IT is reported of the Philosopher Posidonius, that being once taken with a Disease so violent, as that the very Pain and Torture it put him to, made him ready to wring his Arms and crash his teeth together, for the very anguish of it: Notwithstanding he, thinking as it were to outbrave it with a proud Stoical Patience, cries out, Nihil agis Dolour, etc. Do thy worst, Pain; yet will I never confess that thou art an Evil.  
And do we not in like manner 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 judgement also utterly corrupted; who, with this stupid Philosopher, are so far from seeking a cure for this their Malady, as that they will not be persuaded, that it is one: and therefore employ their whole study & care, in chanting forth Love's Encomiums, and the praises of their Mistresses, the sole cause of their Distemper.  
That therefore I might let these men see the grossness of their Error, & withal discover the vainness of this Stoical Opinion of theirs: (Although I profess myself to be rather Philologus then Logophilus; and account him eloquent enough, that can but clothe his own conceptions with a bare natural expression:) I have adventured to present you with this little Treatise, which is devoid of all Elegancy or Quaintness of expression, as being composed by one that is a Professor of that Faculty, that the Prince of Latin Poets called a Mute one. Wherein you shall find 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 Physicians, Poets, 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, and so learned Physicians that have done so before me, are chiefly Two. The first is, that being myself a Practitioner in Physic, I found that most of them handled this disease of Love-Melancholy, indifferently, as the other kinds of Melancholies and Madnesses; never showing 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 Physical Prescriptions.  
The second reason that moved me to attempt this discourse, was, to confute the erroneous and impious opinion of some Physicians, hereafter mentioned, who although they are Christians, the most of them, do notwithstanding prescribe 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 Natural and Moral: and the rest I shall leave to Divines.   

To the Learned Author on his Love-Melancholy.  

THou, that from this Gay Title, look'st no high'r  
Then some Don Errand, or his fullsome Squire:  
Who countest the price a Damage, if thou meet  
No little Cupid wrapped in every sheet:  
Sufely abhor the bargain of his Lure;  
Lest unawares, perhaps, thou buy a Cure.  
Alas, miserable Lover! What sad plight  
Would vex thy soul, shouldst thou be well ere night!  
Shouldst thou forget thy Postures! shouldst thou wear  
Arms of thy own; not folded to Despair!  
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 Brain, and Sense?  
How couldst thou bear the stroke, if from this Pen  
Thou didst grow sound, and rise up man again?   

These are our Authors vices; to apply  
A Cordial, where the Patient fain would die.  
Count not th' Erratas then: since if it be  
Solid, and firm; there all the mistakes lie.  
Poor, humble spirit! Fond to behold  
The painted Dross, yet startle at the Gold.  
May'st thou henceforth thy pension bestow,  
Instead of Books, only to grasp a show.  
Thy Pageant-study be adorned, and hung  
With Leaves, not so well writ, as fairly strung.  
Good luck to thy Gilt-Leather. Such as, no doubt,  
Is a good work, till th' Ribband's all worn out.  
Yet, if thou canst not form thy wanton Eye  
To read a page more serious than thee.  
If thy sad Pill must be disguised, and woe  
Thy palate with a Candid hoary dew.  
Expect no Terms, or Notions here: the stile  
Is not prescribed; tastes less o'th' shop, than File.  
Few Dams, or Scruples grate thy tender Ear:  
No Opiates, or Gargarisms here.  
Nothing to sour thy looks: no Austere phrase,  
Which might perplex thee, worse than thy disease.  
A strain, harsh as th' Ingredients; such, as we  
Shall need no other Drugs to vomit by.  
Here, all, like thy own Mistress, smooth appears.  
Stories, like those she tells thee, apt, and clear.  
Such Elegancies interweaved, you might  
Doubt, if he was Physician, did write.   

If you would know how far Love reigns, here One  
Rages, enamoured of a cold, pale stone.  
He sues t' his Patient Idol, as the Clay  
Might be a Bride, ere Pyrrha threw't away.  
One courts his own fair Picture, as if he  
Might, to himself, 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 dote as fast;  
And th' Chin, that drops itself down to the Wast.  
Her hollow cheek love's Temple, doth appear.  
Her Eye! That kills not with a Beam too clear:  
And, sure, th' Experienced Maid will pass on, free  
From that young sin, the sale of chastity,  
A Dame, so modest, no Bribe can entice:  
So coy, that even to her own bed she's Ice.  
Her Nose can't be so vast, but he will raise  
A Trumpet thence, to Echo forth her praise.  
And though, all ore, It sure a Monster be,  
Yet, whilst his fit lasts, 'tis a Deity.   

But whilst I thus brag colour, I profane  
The Nerves and Marrow of thy Weighty Vein:  
Who sound'st the depth of Authors, and canst tell  
Where Galen, and Hypocrates do well:  
Yet where they err too, 'Tis not all thy skill,  
Awed at some mighty Name, there to stand still.  
As if, in your profession, 'twere a sin  
To outgo Galens' sober Discipline.  
Thou dost not bind thy liberal Art to come  
Within the compass of One Axiom:  
Nor yet of One tongue: Who art Critic grown  
As well in Language as in Potion.  
Greek, Latin, French, Italian, all, so much  
Thy own, we doubt, whether thy Nurse were such.  
And yet, through all this danger of thy skill,  
Thou dost retain God, and Religion still.  
Hence, then, with those rash clamours, which apply  
A profane stamp to that blessed Faculty.  
Amongst whom Charity is slander, Sure  
This is no piece of Atheism to Cure.  
Health is the gift of Heaven. Nor dare I  
Think't may be stolen thence, through Blasphemy.  
May such Defamers, then, converted be  
By a Reforming Gout, or their own Fee.  
May they be racked, and tortured, till they do  
Send for Physician, and adore him too.  
Till they, to him, pay their Devotion;  
And, almost, are, themselves the Atheists grown.  
Let them be Wild, and Melancholy look,  
Nor find one Remedy through all this Book.   
W. TOWERS. Chr. Ch.   

To the Author upon his Love-Melancholy.  

CVpid, th' art idle: lend another dart;  
'Tis poor, to triumph o'er a single Heart.  
Bened partial, strike 'em both; that we may find,  
The art truly justice, not in an Emblem, blind.  
Let all thy shafts be golden ones, be't profane,  
T'approach thy Altars, with a Vestal flame.   

What a hard case 'tis, to see thy Votaries,  
With their neglected Hats, pulled down their eyes,  
Look like so many Cupids? but that they  
Can't make their Lady's squeak, as Cupid may.  
Pray ye pity him, Lady! How you make him look!  
His clothes he wears, as if he had mistook  
One piece for tother; and you may safely swear,  
Though he seem dressed, yet they still scattered are.  
His buttons, (like Tarquin's Poppy heads) fall down,  
Some half a dozen at a sigh; and's Crown  
Is grown bald with scratching Tunes out: such stuff,  
As I conceive the Spaniard in the ruff,  
Woes his sword with. Another doleful Wight.  
Struck into a deep Melancholy plight,  
Because (forsooth) his Mistress does but frown;  
Thinking to show a worse face than her own,  
For a foil (poor Unthrift!) strait runs out  
Of all the wit he has; and lays about,  
(As he were wood) to make some Anagram;  
(Hoping she'll prove as fruitful as her Name)  
Or some pure Dialogue; which He, alone,  
Repeats to her; all in one, constant Tone,  
Like th' fellow that tell's billets out, or rather  
Like him, that plays (without a pipe) o' th' Tabor.  
This is your doing, Cupid; 'tis a plain Case,  
'Tis you, that tie their Garters i' th' wrong place.   

Come, button up your doublets, Gentlemen;  
And learn to speak your Mother-tongue again;  
(For, this you ne'er were borne to) talk in Prose,  
Like sager Commonwealths-men in Trunk-hose.   

Had the blind God more fiercely wounded thee,  
Then the twelve signs do the Anatomy;  
Didst never woo her, but in the dismal Tone  
Of King Darius: and didst then put on  
A Face suitable, that one might doubt, whether  
Thou were't not some clown, praying for fair weather;  
Were thy story of as much direful woe,  
As that, of juliet and Hieronymo:  
Here's that would cure you: better far, then e'er  
Or Cupid can, or else his Messenger.   

Apollo, once again is Mortal; He,  
Blind God, no more now dreads thy Injury.  
And, 'cause thou mad'st him dote upon the Coy  
Daphne, he now has wounded thee, proud boy.   
RICH. GOODRIDGE. Chr. Ch.   

To the Book.  

Methinks a spruce Sr Amorous I spy,  
In quest of his adored Mistress Eye.  
His Looks, his Gesture, Garments, Hair, and all,  
Composed exactly Geometrical.  
As if that he assured were to prove,  
At first assault, a Conqueror in Love.  
Each glance 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 Compliment will be.  
Yet, thinks he, he is in a closer shroud,  
Then was Aeneas in his Mother's Cloud.  
Dreams, the most piercing Lunceus can't detect,  
What the Mark is, at which he does direct  
All this his service. Nay, he's confident,  
His Sylvia ne'er shall spy out his intent:  
But yield her Fort, ere the first Onset's made;  
That he may boast, with what no pains he had  
Obtained his wished-for Conquest. Heightened thus,  
With more than promise of a prosperous  
Success, away he marches: whilst his Feet,  
And nimble Pulse, in the same measure meet.  
Both keep a Triple-time: until by chance,  
On the next stall casting a careless glance,  
He spies Thee, (little Book:) surprised much  
With thy bare Title-page alone, (for such  
A Sympathy betwixt his thoughts there is,  
And all discourse of Love,) he stops: will miss  
His present Visit, hoping here to find  
Somewhat, may better his Enamoured mind,  
In Courtship of his Saint. But, reading o'er  
Each part, he sees, (what did lie hid before,)  
His own Disease: and, by Love-Melancholy,  
Can easily censure his own serious Folly.  
And now, unto his own Discovery  
As open lies, 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 Author, on his Love-Melancholy.  

LOve, who, till now, was looseness and hot Flame,  
Is here made warmth; & joys he is grown Tame.  
The Wanton's sober, here: this Artist brings  
The Boy, as comely still yet clip's his wings.  
Look on his Blushes, his Cheeks modest fires.  
There's the same Rose, only 't hath lost the Briers.  
He, still his Ivory Bow, still keeps his Dart:  
Shoots here too, but with Judgement, and more Art.   

He is not not now called Lust, or Amorous stains:  
(As if the God i'th' shrine, were Sin i'th' Veins.)  
Nor yet a perfect Birth: he must not shine,  
Blind, in his Mother's arms, yet see in Thine.  
Thus, th' Author judge 'twixt us and Cupid, he  
Nor takes from man, nor slatters Deity.  
But, like an equal Flame, doth light impart,  
To show the Beauty, yet not hide the Wart.  
For, had he made Love, Good, and our Desire,  
Without our reason, or wills awe, Entire:  
Then Virtue had been Nature; and We, been  
Good without praise; 'cause without power to sin.  
Lucrece had lost the merit of her Care,  
Were she as easily chaste, as she was Fair.  
Ice, had been ranked with Virtue: we should know  
chaste Virgins, Chronicled with coldest snow.  
Romans, that story Beauties free from sin,  
Had searched their Gardens, and put Lilies in.  
Roses had then heard, modest: and one line  
Made Vesta's Blushes, and her Rubies join.  
And the dejected Goddess weep, to see  
Her Crystals, Pure, and Virtuous, as she.   

No such Position then. For here our Love  
May be, or that o'th' sparrow, or chaste Dove.  
The Flames here drawn, nor Good, nor Bad: but are  
Apt, or to shine a Comet, or a star.  
They are themselves, Indifferent: and may  
Rise to a raging Blaze, or temperate Ray.  
The Picture, doubtful like the Face, may prove  
In thy breast, either Devil, or God of Love.   

No Galen here, that may confine the soul  
To th' Temper; and call't Vice, when the Bodies foul  
Potions might so make honest men; and awe  
Our Crimes, like scars; and plasters stand for law  
Fevers, and lust, were One, and both would heal  
By juleps; and men take Pills, not to steal.  
The judgement's subtler, here; and hath allowed  
Some parched Moors, chaste: light, wrapped in that black cloud.  
Here Scythians breasts of hot desire have sense:  
Nor, with their Furs, still put on Innocence.  
Yet, he still grants, these Flames may sooner grow,  
In Eastern sulphur, then in Northern snow:  
And, that chaste thoughts in Italy are rare:  
And, that each Turtle, proves a Phoenix there.   

He envies no Climes Virtue, as none's sin:  
Yet knows, that some an easier Conquest win.  
All may be chaste, for him: yet, 'tis well known,  
This jewel is some Climates common stone.   

Thus the wise Author makes his justice sure:  
Allows all Rich, but those that will be Poor.   
MARTIN LLUELLIN. Chr. Ch.   

On the Authors Love-Melancholy.  

COme hither, fond Idolater, and see  
The confutation of that Deity,  
Thy Dotage has created. Heretofore,  
men's ready superstition did adore  
Paleness, and Fevers: things, to which they could  
Say, hurt us not; could not say, do us good.  
Gods, only to beware of; such, as they  
Worshipped Aloof, begging 'em keep away,  
And bless them with their absence. Temples, were  
But glorious prisons, to detain 'em there.   

Just such a one is thine. If you but please  
Read here, thou'lt find, thy Idol's thy disease:  
Thou fallest down to thy Rheum. I'll not stick  
To say, the Lover is of's God fallen sick   

View then this Mirror, (hereby thou mayst know  
'Tis true, even 'cause 't does thee not single show:)  
Look on thy Metamorphosis; behold,  
Thou, that wast one, art now grown Manifold:  
Increased, 'cause thou wouldst multiply: new made  
Each silent minute; whilst this shows thee sad,  
In a dull sleepy posture, one might say,  
Thou 'rt statue; did not sighs some life betray.  
I th' next, thou startest; art sometimes pale; and then  
A tell tale Blush colours thy cheek again.  
Now, a forced smile; anon, a willing tear  
Breaks forth: thy Doubtful looks, all seasons wear  
And all 'tis, to deserve the love of your  
(By you styled Lady) Splay-footed Fourscore:  
Or perhaps Older. One, more fit to be  
Bedfellow with an Incubus, then thee.  
Such women have been loved, and sworn to be  
Goddesses. (Sure for their Antiquity)  
But, what's all this? Yet, thou dost only find,  
Thou 'rt sick: read on; a Remed's behind.  
But is there any Cure? the most conceive  
Love, no disease: and they, that do believe  
'tis one, esteemed Incurable. But O,  
Art's much improved: and that made easy now,  
Was once impossible. Physician's can  
Heale, not the body only, but the Man:  
See his soul right again. he'll now no more  
Pule, 'cause a woman's wayward, as before.  
Dart all your Beams (fair Ladies:) for, be sure,  
The threatened wounds, I can prevent, and Cure.  
This book's both Charm, and Medicine. I can bear  
My Antidote about me every where.  
Knowing its Virtue, 't may be my desire,  
Sometimes to feel, that I may quench the fire.   

For, though I burn a while, I can the same  
Rise (Phoenix like) unhurt, from mine own flame.   
W. HOLWAY. Chr. Ch.   

On Love-Melancholy.  

COme, read & learn to languish; teach thy Care  
This Fortitude in Love, to love its Fears.  
Confess a ling'ring grief, which owes its birth  
To Celia's coy delays, and flattering mirth;  
Who makes thee kiss o'th' cheek, her mouth being fr●●  
To flout fond lovers present Donary;  
To breath into thine ear a doubtful tone,  
Thou knowst not, were't Adieu, or, lie alone  
Ten Winters out: who, when thou 'point'st a Grove,  
Not where t' allay i' th' shade, but rescue Love  
From whisper of a rival Ear; this Dame  
Eats paltry cooling herbs, to quench the Flame.  
But nourish still these fopperies of youth,  
(If folly we may call, what's natural truth;  
Whose cause is Fate; not wanton Eyes; that can  
Bid Matrimonial Banes 'twixt wife and man.)  
And like to Celia's sauce, o'erwhelm thy lamps  
In Humorous Clouds, and Melancholic Damps.  
But such as cherish flames: we often try  
The sun's not set, when bid i'th' misty sky.  
Droop down thine Eyes, be wan and pale i'th' look;  
Thou gainest thy Groans, and act'st part of this Book.  
You lost your fever then, when to revive  
You still deferred, till this Preservative.   

What though thou shouldst 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 body's 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 Nature's husbandry.   

Come, read and learn thy health; this book's no less,  
Then knowing Galen, or Hypocrates;  
Who boast halfe-names i'th' Margin, and there lie  
Not to instruct, but yield the victory;  
T' applaud the Authors skill, and this Redress  
Of Physic Errors in our English press.  
Thus much i'th' Change is gained; here behold,  
For Catalogues of Griefs, 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 Look,  
And only fall in Love and Court this Book.   
SAM. EVERARD. Chr. Ch.   

To the Author on his Love-Melancholy.  

F●e l'me half Atheist now: sure virtues are,  
Only well tempered bodies kept with care.  
For when I see this Passions seat i'th' heart:  
And a receipt against all Cupids art:  
love's arrows so to th' public view displayed  
That we can see which burns, which dulls a Maid;  
And how: what is the Poison he does give,  
And then again what's the restorative.  
Sure we must hither come our arms t' unfold,  
To look upright, and like our Sex bold.  
Sweet Mistress pray put on. I am resolved  
To laugh, being safe amongst these leaves involved.  
Whilst I do read and Meditate this book,  
I dare the utmost Charms of any Look.  
Nay I could gaze e'en on Castara's face  
And ne'er be blind nay Kiss her if she was  
Here, yet ne'er perish for't, still be a man,  
Not scorched to ashes drier than her fan.  
With a too near approach forsooth her beams  
That gilds as she walks by the glittering streams.  
If she would part, Farewell: when she is gone  
Methinks I now should live, ne'er turned to stone.  
If she should surfeit on a Tart orort so,  
And overcharged to bed at Midday go;  
I should ne'er light a candle, as if 'twere night  
Pray her to rise that we might see the light.  
When we were in the dark, I'd hardly say,  
After my shins were broke it was noon day.  
Nor when some spittle hung upon her lip.  
Should I 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 i'th' Exchange a buying knots,  
Or with her Tailor there contriving plots  
For a new Gown, and had no time to dress  
The Meadows with her looks, and so far bless  
The Country, as be present for to deck  
The ground with lilies dropping from her neck.  
I'd not mistake her cheeks for Gardens, swear  
There were no Roses in the world, but there.  
If I now fluent were as th' Inns 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 harm.  
For Venus could not scape a wound, yet this  
A Brighter Venus see how whole she is.  
None now shall travail up into the skies  
For a huge Metaphor for her dazzling eyes.  
Gallants shall think that there's a Sun i'th' sky,  
As well as that in their bright Lady's eye.  
Nor shall they henceforth whine in Rhyme, because  
His Mistress spoke doubtfully i'th' last clause.   

Study your glass you wantoness, till you be  
Shrunk to as perfect shadows as you see.  
Pray do more scarlet on your Cheeks consume,  
Then judges wear; so that we may presume  
Your faces at the drapers cost you more  
Than your large wardrobes, thronged with fruitful store.  
The next time you come forth, perhaps I'll say  
'tis a good picture, or well plasterd Clay.  
●'me now as much 'gainst courting faces, as  
Those that rail at it five hours by the glass.   

This work shall our affections so refine,  
That we shall here in virtue, like Gods, shine,  
Stews hence forth shall be sanctuaries, and  
All the Balconies honest in the Strand.  
Templars shall go to plays, and never see  
Whores besides those that are i'th' Comedy.  
The cost they should bestow in buying gowns,  
Fans, Knots, and Gloves, shall hence forth purchase Towns.  
Honest recreations now shall Heirs please,  
Be Drunk, see Plays, and Game at Ordnaries.  
The Pox ' meng these shall be a Scandal 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 could venture Booker's hapless fate,  
And durst but Prophecy after his rate,  
Amongst the dearths I would produce the fear  
I have, e'er long Women will cease to bear.  
The World will all turn Stoics, when they find  
This Physic here: think only with the mind  
T'engender, always judging th' issue foul,  
Which did not owe its birth to th' purer soul.  
Then we must fear the World's supply: be fain  
T'entreat Deucalion to throw stones again.  
The Country Gentlemen will quite lay by  
Their English Plutarch's, to read here, and cry  
Would their names perished had, so they had took  
This Author's Counsel, living by his book:  
And turning from their Wives, shall e ' en give o'er  
The Husband's 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 go,  
Shall to the People prove a Lord-Majors show.  
Men, as in Plagues, from Marriage will be bend.  
And every day will seem to be in Lent.  
There will no Matches be, but in Last Acts:  
When that the Poet's strength of wine contracts.  
The Priest will lose his fees, and lack; for all  
He gets will be at some man's funeral;  
That would because he had read this book, e'en die  
With too immoderate, and strict Chastity.  
Women will burn: wish every cart goes by  
That they were in't for some Adultery.  
Yet none shall quench their flames, unless they will,  
Like Phaedra, or be satisfied, or kill.  
Or like Pasiphaë, run to a Bull entreat  
That for their Husband, that should be their meat.  
Perhaps some Brutish Ploughman, that can't spell:  
That thinks men conjured Devils out of hell  
With Medicinal Figures, and will not believe,  
May out of Ignorance make his wife Conceive.  
But then th' offspring shall no more prove him Man  
Then his dull speeches, or his Proverbs can.  
Since by this Act we'll only judge he knows,  
As much as Oxen do, how a plough goes.   

Sure I have humane Nature quite forsook:  
Nothing can take me now, except this book.  
There does the Physic fail, and all the Art  
Can but inflame, no whit assuage this dart.  
This Passion's only shifted: stilled remains  
In us a Conqueror, but with less stains.  
The Objects only changed, from well carved stone,  
A Face, to Arts and contemplation.  
Just like Physicians that an ague turn  
Into a fever, yet still the Man does burn:  
Still freezes too by fits still he's not well,  
His bodies only cheated with their spell.  
But they a disease turn to a disease,  
Here thought 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 judgement, and a shallow Wit,  
Is Ushered with as many slender feet  
As ever squired a Countess in the Street.  
As 'twere the only office of a Friend  
To Rhyme, and 'gainst his Conscience to commend;  
And swear like Poets of the Post, This Play  
Exceeds all johnsons' Works; showing that they  
The Author's seconds are, and dared to write  
As rashly as young Duelists do fight.   

What Blood of Verse should here be spent! To D●  
Sick of a Poem now, were Piety.  
'tis for Health's sake we Martyrdom endure;  
Plays are the Sores of Love, this Book the Cure.  
Poetic Heat, like Bonfires, should proclaim  
Our joy, and blaze, 'cause we escape a Flame.  
Lust is Pandora's Box; where it doth dwell.  
The soul's a Devil, and the Body Hell.  
But these Blessed Lines, like Charms from Heaven sent  
Do make Plagues Health, and Satan Innocent.  
Hence should we then keep a new Holiday;  
And, ' stead of Versifying, Fast, and Pray.  
If those were Heroes thought that killed one Beast;  
The Author of this book's a God at least.   

You that still sigh, not breath; and fond dote  
On every Blackbag, and new Petticoat.  
Playing your sad and Melancholy tricks,  
Like devout jesuits 'fore a Crucifix.  
Being All things, but yourself; Now that, than thi●  
Acting'ore Ovid's Metamorphosis.  
Who, although Woman's from, and for Man made,  
Her Creature art, more pliant than her shade.  
Observing all her Winks as seriously  
As the Obedient Ape his Master's eye.  
Begging Advowsons' of her Hair; or that  
That, which now ties her Shoe, may grace thy Hat●   

Rear up thy Head, which, like the Monsters, hun●  
Down at thy Breast; untie those Arms, that strung  
Thee like a Book; Bid Farewell now to Tears,  
Paleness, & Hollow eyes; to Groves, Dreams, Fears,  
And Verses, which as lamentably run  
As the last Fountain that thou satst upon.  
Thou shall not still live an Hyperbole,  
Nor vainly jdol thy Idolatry.  
Leaveing thy louder Blasphemy, you'll see  
There's no such Devil, as thy Deity.  
Thy soul's come Home again; Thy Cheeks fresh Rose  
May now be smelled, by a clean Upright Nose.  
Those Floods, & Ebbs of Thoughts, which raged by fits,  
Are now as hushd, as when the Halcyon sits.  
This Book will dress thee too; we shall not say,  
Thou look'st like one going to Bed all day.  
Nor shall the French disease (strange Heraldry!)  
Blaze, as an emblem of Gentility.  
You need not now seek sadder Remedies,  
From a quick poison, or a Precipice.  
There needs no Falling Out, like those that cry,  
Discords in Souls too make up Harmony.  
Love, as 'tis borne, is Healed too by a Look:  
Read but this plainer Print, you're saved by th' Book.  
Cupid is now turned Man; and is all eyes;  
'tis only hard to Love, and not be Wise.  
Is Love a subtle Labyrinth? Here you  
Have every Line a sure directing clue.  
Though Woman's Beauty Tanns the soul within,  
As the Suns brighter Rays do black the skin.  
Wearing this mask, you may securely see  
A flaming eye, and yet not scorched be.  
Passions, like Adam's Beasts, shall fly in fear,  
And Reason turn, when Nakedness is near.  
The tempting Breasts, now bare without offence,  
Raise Meditations, not Concupiscence.  
They humble, not inflame; when they appear,  
Well think of nothing but our nursing there.  
All motion's zeal, Rapture and Ecstasy;  
And every kiss, and act of Charity.  
Our Beds are Altars now, where refined Hearts  
Mix as the only common, naked Parts.  
We love a Mistress as a Friend, and greet  
Strangers as chaste as when our own lips meet.  
No talk of Horns i'th' City: The Court Page  
Shall not again take nightly Pilgrimage.  
Nor will a tender Lucrece fear a Rape;  
To meet in private now, will be to scape.  
This Treatise makes all Honest; we shall have  
No Infants find their Mother's womb their Grave   

Thus Health alone is not recovered; we  
Owe to this Book, Virtue, and Piety.  
Sickness doth often make us good; but then  
When we are well we fall to vice again.  
But these Divine Ingredients work so sure,  
That they, like Grace, Preserve, as well as Cure.  
We may as soon recall the Dead from Dust,  
And catch past Hours, as a relapse of Lust.   

Is there a new Disease? and does no man  
Know what to call't? 'Tis the Physician.  
I mean those Empirics, who out of shame  
Conceal it, or, 'cause 'tis an easy Name.  
Egyptians like th' have Herbs their Gods; they read  
(If it be Englished) 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 err,  
A Synod of Physicians here Confer.  
So many dams of Reason make this Bill,  
That it doth surer save, than Poisons kill.   

And lest severer Drugs should fright, (as some  
Will refuse Health, unless it neatly come.)  
Poetry candies the Philosophy,  
Like Galen mixed with Sydnies' Arcady.  
Which (like two Stars conjoined) are so well laid,  
That it will please Stoic, and Chambermaid.   

This, (Doctor) do I consecrate to Thee;  
'Tis though in broken money, a kind Fee.   

But hark; some cry, the Stationer's mistook,  
And placed within the Cover of this Book.  
Critic; I hope these Pills may work with Thee;  
Then this waste paper may be Courtesy.   

My Suburbe-Wit will do no wrong; the Sun,  
When 'tis eclipsed, is then most looked upon.  
Fair Buildings have rude Antiques, and the Poor,  
Where a full Table's kept, lie at the Door.   
RICHARD WEST of Christ Church.   

A TABLE OF THE CHAPTERS.  

CHap. 1. That it is needful to teach the Cure of Love.  
Chap. 2. The Symptoms of Love Melancholy.  
Chap. 3. Of the name of Love, and Love-Melancholy.  
Chap. 4. Of Melancholy, and its several kinds.  
Chap. 5. The Definition of Love-Melancholy.  
Chap. 6. The external causes of Love-Melancholy.  
Chap. 7. The Internal 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 Brain.  
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 Physicians, Furor Vterinus, be a species of Love-Melancholy, or no.  
Chap. 13. Whether or no, a Physician may by his Art find out Love, without confession of the Patient.  
Chap. 14. Signs Diagnosticke of Love-Melancholy.  
Chap. 15. The cause of Paleness in Lovers.  
Chap. 16. What manner of eyes Melancholy Lovers have.  
Chap 17. Whether Tears be a Symptom of Love, or no.  
Chap. 18. The causes of Waking, & Sighs in Lovers.  
Chap. 19 During what Age, Men and Women are subject to this disease of Love-Melancholy.  
Chap. 20. The signs 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 Magic a man may know any one to be in Love.  
Chap. 24. Whether or no by Oniromancy, or the Interpretation of Dreams, one may know those that are in Love.  
Chap. 25. Whether or no, jealousy be a Diagnostic sign of Love-Melancholy.  
Chap. 26. The Prognostics of Love, and Erotique Melancholy.  
Chap. 27. Of the Incubi, and Succubuses.  
Chap. 28. Whether the Love of Women be stronger, and more dangerous than 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. chirurgical Remedies, for the Prevention of Love, and Erotique Melancholy.  
Chap. 32. Medicinal Remedies for the Prevention of Love, or Erotique Melancholy.  
Chap. 33. The Cure of Erotique Melancholy, or Love Madness.  
Chap. 34. Remedies for the cure of Love-Melancholy in married Persons.  
Chap. 35. Of Philters, & Poetical Cures of Love.  
Chap. 36. Empirical Remedies, for the cure of Love, and Erotique Melancholy.  
Chap. 37. Methodical remedies for the cure of Love, and Erotique Melancholy. And first of Order of Diet.  
Chap. 38. chirurgical remedies, for the cure of Love-Melanoholy.  
Chap. 39 pharmaceutical Remedies, for the cure of Love, or Erotique Melancholy.    

Errata.  
PAg. 5. l. 4. flultitiaque. 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.   

A TREATISE Discoursing of the Essence, Symptoms, Prognostics, and cure of Love-Melancholy.  

CHAP. I. That it is needful to teach the Cure of Love.  
IT may seem at the first view a vain and idle enterprise to go about to prescribe remedies for the cure of Love: Which all, both Poets, Philosophers, and ancient Divines, have ever acknowledged to be the original and cause of all good: (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Arist. Met. 1. c. 4.  says the Philosopher: Love is the cause of all good: as contrariwise hatred, of all evil. It is the Model of justice, Temperance, 
Plat. conv.  Fortitude, and Prudence: the first inventor of Physic, Poetry, Music, and all 
Plutar. Symp.  Liberal Arts; the most noble, most powerful, & most Ancient of all those Gods, the superstitious Heathen framed to themselves out of their own brain. Should I indeed speak 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 blindness, till he had recanted his error. Besides, that in writing against this love, I should do injury to the Art of Physic, which I profess: seeing that Plato, under the person of Eryximachus 
Plat. conv.  the Physician, says, that Physic is nothing else, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The knowledge of those things, that respect the desires and affections of the Body, as concerning Evacuation and Repletion. So that he that in this case can distinguish betwixt honest and dishonest love, is to be accounted the skilfullest Physician.  
But we are to observe with Pausani●s, 
Plotin. de Amo.  that as there are two Veneres: the one Heavenly, called Urania, the daughter of Coelum, brought forth without a Mother: the other the daughter of jupiter and Di●●ne, 
Cic. l. 3. de nat. dear. Fulgent. mythol.  commonly called Pandemia, or Vulgar: so likewise are there two Amores, Sons of these two Goddesses; the one Divine, and the other common and vulgar. Of these two kinds of Love, the Supernaturalists and Divines discourse of the essence and properties of the former: and the Physician of the later. Which again is either honest or dishonest: they teach the means of preserving the former, during the term 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 greeks feign that Apollo had two sons, Aesculapius and Plato: this, for to cure the maladies of the mind, Aesculapius for those of the Body. Now love being a mixed disease, both of the body and the mind; I shall furnish myself 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 Hypocrates, the Prince of Physicians: 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 govern their desires, and subject them to Reason's Laws: seeing that this unchaste Love proves oftentimes the Author of the greatest Mischiefs that are in the world, as they are reckoned up by Plautus.  
Amorem cuncta vitia sectari solent: 
Plaut. Act 1. scen. 1. Merc.   
●ura, aegritudo, dolour, nimiaque elegantia,  
●osomnia, aerumna, error, & terror, & fuga,  
●neptia stultiaque adeò, & temeritas,  
●ncogitantia excors, immodestia,  
●etulantia, cupiditas & malevolentia:  
●nhaeret etiam aviditas, desidia, injuria,  
●nopia, contumelia & dispendium,  
Multiloquium, pauciloquium, etc.  
Which hath given occasion to a late French Poet to feign, that on a day, Venus left whipping of her son Cupid, and afterward bound him to a Myrtle tree. Intimating by this Poetical fiction, that Pleasure many times punisheth Lovers with scourges, signified by his purple wings, which, according to Guitton d' Arezzo, are the Hieroglyphics of grief, and cruel torment. And Petrarch, in his 4. cap. del Triomfo d' Amore, feigns him to be lodged in a palace of Hopes; which makes all persons, of what condition, or sex soever, desire to be entertained there: But the more they labour to ascend, the lower still they fall, because the stairs that lead up to this palace are of 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 Idleness, dreams, vain 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 settled, but they break under them. Which to repair, they presently send for their engineeres, envy, torment, and deceit. Suspense, and fear, are the surest guardians of this palace, the gates whereof are shut up at night by false opinion, and Distrust stands sentinel, etc. Which Apollonius Thyaneus having well 
Philostr. l. 1. cap. 23.  considered, being one day solicited 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 King's Concubines, made him this answer, that he should suffer him still to live, and pursue his own unchaste desires: than which there could not a greater punishment be found. For the beginnings of Lust are Fears; Ruin attends it in the midst of its course; and Repentance concludes it: As you shall see more clearly, when I shall have discovered unto you the ordinary Symptoms of ●ove Melancholy.   

CHAP. II. The Symptoms of Love Melancholy.  
THe divers and violent perturbations which afflict the mind of a Passionate Lover, are the causes of greater mischiefs, than 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. cause c. 4.  Lacedaemonian, Sophocles, and Dionysius the Sicilian Tyrant: Others perhaps of 
Val. max. l. 9 c. 12.  extreme sorrow, as P. Rutilius, M. Lepidus, and Ely the Highpriest: others of 
Plin. l. 7. c. 36.  shame, as it is storied of Homer, that it kill 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 Egyptian that was to pass by her door, her husband being abroad; at which time Modesty permitted not women so much as to look out at a window, or to be seen at their doors, during the time of their husband's absence. Yet notwithstanding, all these Passions in some cases, and to some men prove oftentimes of good use, and very needful: and for this cause are reckoned by Physicians among the six non-natural things. For, Anger, although sometimes it come within a degree of Madness, Ira Furor brevis est, yet may it do much good upon those that are of an idle, heavy, drowsy, dull, cold, pale constitution. So likewise Fear is a kind of Physic to Fools, Rash, Frantic, Madmen: Sadness to those that are of a Malapert, jeering humour: and Shame, to those that are Impudent, brazenfaced, and such as have lost their colour. But love seems not to be of any use at all, but is like that kind of Passion which Avicen, as An●geas Alphagus reports him, calls Hea, in is Arabic tongue, which consists for he most part of many contrary motions, as by and sadness, fear, and despair, friendship and hatred, etc.  

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, pectusque leve in contraria ducunt, 
Ovid.   
Hàc Amor, hàc Odium; sed puto vincet Amor.   
Yet I grant that love is the ground and Principal 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 covetousness, and Concupiscence. And being not able to compass our desires, this we call Grief, and Despair: 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 lose it, either wholly, or in part only; this we call jealousy.  
By reason of these perturbations of the mind, the blood becomes adust, earthy, and Melancholy, as in all other violent passions, except joy, according to Galen: 
Cap. 86. art, med.  by which means divers have fallen into strange and desperate diseases, growing Melancholy, Foolish, Mad, Cynical, Wolvish: as the learned Avicen reports, in his cap. de Amore. Aretaeus the Physician 
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 means. Lucretius the famous Poet, by this means 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 Frenzy by the learned Valleriola, as himself tells the story in his Observations, Sappho the Poetess was so desperately enamoured ●f Phaon, that she desperately cast herself headlong from off the Leucadian ●ock into the sea; as both Strabo and Suydas relate the story. For women are far more subject to this passion, and more cruelly tormented with it, than men are. For from hence proceeds the Green sickness, (which is sometimes joined with a gentle Fever, and is then by our modern writers called an Amorous Fever:) heart-beating, swelling of the face, want of appetite, grief, sighing, causeless tears, insa●iable hunger, extreme thirst, sownings, oppressions, suffocations, continual watchings, Headache, Melancholy, Epilepsy, Ragings, Furor uterinus, Satyriasis; and divers other desperate Symptoms, 
Langius. Mercat.  which for the most part admit neither cure, nor mitigation, by any other remedies, but what Hypocrates prescribes for the cure of Love-Melancholy, toward the end of his book the his quae spect. ad Virgin. and in his book de Genit.  
This hath given occasion to some to think, that Love was a kind of poison engendered within the body, and taken in at the eyes: or else caused by those Medicaments, which they call Philters, reckoned by the Lawyer among the several kinds of poisons, l. 4. ff. ad l. Corn. de Sic & venef. The which deprave the judgement, and corrupt the blood; so that the party affected becomes of a pale and loathsome colour: as Theocritus says.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
My breast, that thou, false Love, hast pierced, retains  
A heat within't, has emptied all my veins.  
Hypocrates seems to attribute to passionate love the power of transforming 
L. 6. Epid. sect, 8.  women into men; where he says, that in the city 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 man's voice, and a long beard on her chin. The same he affirms in the Aphorism following to have befallen to Namysia, wife to one Gorgippus: and adds withal, that it was impossible for her to ●● recovered to her former womanhood ●aine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I dare not believe is to be a change of sex, but of habit ●●ly, and complexion. For according to 
Physiog. c. 4. & l. 4. Hist. Ani. cap. 11.  ●e same Author, 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 moist, soft, and of the more delicate complexion. Notwithstanding Galen, ●chsius, Foesius, and many other Physiti●●s, and Interpreters of Hypocrates, (who, Macrobius says, never yet deceived ●y,) stick to the bare letter: so that in ●●eir opinions we may believe 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 Peripatetics conceive not this 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.  says, that a woman is an imperfect ma● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, differing in nothing from a man, but only in the Genitals 
Lib. 1. de sem. l. 14. de usu part.  which according to Galen, are restrained and kept within merely through defect of natural heat. But nature hath not done this, through any error or Impotency whatsoever these gross Philosophers affirm 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 inflamed with the violence of love, may put forth those her genital parts, which are no other, than those of a man reversed, or turned inward as the same Doctor affirms: whom not withstanding all our Modern Anatomists do unanimously contradict: as you may see at large in the anatomical 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 Hypocrates, that one while they are fain to say, at these women were troubled with ●●e Procidence of the Matrix, which in appearance represented the Genitals ●pper to the Male: Another while they firm for certain, that in those women, ●at part which Manard calls Queve; ●lbucasis, Tentiginem; Moschio & Mer●tus, Symptom turpitudinis; Aretaeus, ●ympham; Fallopius, Clitorida; Colum●●s, Amorem & dulcedinem Veneris; Avi●●, Albatram, i. e. virgam; was so great, ●●at it resembled a man's yard. Which ●●th also befallen divers other women, ●ho unhappily abusing that part, were ●●r this reason called by the Latins, Fri●trices; by the greeks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and by ●●e French, ribalds: 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 believing these ●ange Metamorphoses and transmutations of sex to be real: considering the ●●equent examples alleged by Histories, and by the above cited Physician.   

CHAP. III. Of the name of Lovo, and Love. Melancholy.  
ALL Diseases, according to Galen 
L. 2. meth. med.  do take their Denomination, either from the part affected, as the Pleurisy, an Peripneumony, or Inflammation of the Lungs; or from the Symptoms, as the Fever; or from both these together, as the Headache; or from the resemblance i● bears to some other thing, as the Cancer or lastly from the efficient cause, as Love Melancholy: which some Physician's cal● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, Love-madnes, o● amorous Folly. For certainly it may very properly be said of all those that are i● love, as Demodocus in Aristotle once did o● the Milesians: That if they be not fools 
Eth. l. 6. c. 8  they do at lest as fools do. which is intim●ted to us by the Poet Euripides, where (●● the same Philosopher affirms) he deriv● 
Rhet, 2. c. 3.  the name of Venus 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 Physicians oftimes con●und 
Trallian. l. 3. c 7.  these two terms of Madness 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 dear.  
Avicen, with the whole family of the arabians, 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 Heroical Melancholy: whether it is, because the ancient Heroes, or Demigods were often taken with this passion, as the faba●us Poets report: or else happily for that ●eat personages are more inclinable to ●is malady, than the common sort of people: 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.  
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 signify the true Love we treat of. Some say that when it is written with, it signifies Lust, and with o, honest and chaste 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 powerful 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, ●● wrestling. Unless you will rather have i● come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in Hesiods language signifies, to dedicate, or consecreate Because that he that is deeply in love, devotes and consecrates all his desires, will and actions, to the pleasure of his beloved Mistress.  
Plotinus will have it to be derived 
Ennead. 5. l. 5. c. 6.  from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see: because that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Liking is caused by seeing. So Then critus.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vt vidi, ut perii: sic me malus abstulit error. 
●t seems, saith Aristotle in his Ethic. 9 ●ap. 5. that all kind 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 deuces. 
They are the passages indeed, by which Love enters into our Heads, and so seizeth ●n the brain, the Citadel of Pallas: and ●re the conduits by which it is conveyed into our hearts, and most secret ●arts: as it is learnedly and copiously pro●ed by Marsilius Ficinus, and Fran. Valleriola, in his Medicine. observat. Which they seem to have borrowed from the ancient Poet Musaeus, who in his excellent Poem of the Love of Hero and Lean●er, speaks thus.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
The excellent beauty, saith he, of a woman, that is without all contradiction perfectly fair, wounds the heart more swiftly, than the swiftest flying arrow, and through the eyes is conveyed into the most inward parts, and there festers into a cruel wound, and hard to be cured. Parallel to this, js that which Plutarque hath, l. 5. Symp. Q. 7. where he says, that whiles he that is in love, is strongly fixed i● beholding & contemplating on the beauty and perfection of his Mistress: her eie● in the mean time do reciprocally cast forth their amorous beams, to inflame ● charm the heart of her Lover. Whence Hesiod calls those that have fair lovely eyes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and Pindarus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: by a Metaphor borrowed from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying the 
Vigen. in Philo.  young tender sprigs or branches of vines For as these always embrace the next neighbouring bough, twining about it with many various circles: in like manner the eyes of a beautiful woman apply their beams, and endeavour to entangle the hearts of those that earnestly behold ●er.  
Plato in Cratylo will have Love to be ●alled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it flows, as it were, through the eyes, into the heart: & ●●so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fluo. Although some others maintain that it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●uasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mansuetus, that is, Mild 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 present only.  
Our Grammarians derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to crave, or ask: because that Lovers ●e suppliants, and always sueing to their distresses for favour. But in my opinion, his carnal and dishonest Love is called by a more proper name by Plato, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●uffocatio, Strangulatio: seeing that this love stifles, and chokes up that other ●●e and honest love, And the Aeolians all it yet by a more proper name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a chief or Robber; because that it violently seizeth on, and rifleth the hearts of ●overs, depriving them both of liberty & ●udgement.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
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 acts of Venery, is no part of Love, but rather a kind of wantonness, and a passion that only men of a mean and servile nature are subject unto. Sometimes also the names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are attributed unto this unchaste Love; but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and very improperly.  
The Hebrews, as one saith, call it Hohaba: the Chaldees, Hebeda: the Italians 
Equicola.  Amore; which is interpreted by Guitton d' Arezzo, and Io. jacob. Calandre, a cruel death, as being compounded of A, and More. The Latins call it properly Amor● the French Amour; and sometimes, but improperly, it is styled Dilection, Friendship, and Goodwill.   

CAP. IU. Of Melancholy, and its several kinds.  
MElancholy is defined by Galen to 
Gal. de loc. aff. c. 7.  be a Dotage without a Fever, accompanied with Fear, and Sadness. For which cause the Greeks used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to express a man's 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 Attic Di●●ect signifies, to be a Fool, says the scholiast upon that place. Now that which we call Dotage, or Madness, 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 Soul, as the Imagination, or judgement, is depraved: which ●ay plainly be observed in all Melancholy persons, seeing they frame to themselves a thousand Fantastical Chimaeras, and Objects which neither have, nor even shall have any being in Nature.  
Fear, and Sorrow are inseparable Attendants on this miserable Passion, which deprives the Soul, though in itself immortal, of all the use and exercise of it powers and faculties. Now all Physicians in a manner, with one vote agree, that a● the shadow follows the Body, so every Symptom follows some disease. And if so, we may then lay it down for a mo●● certain Position and ground, that all Melancholy attends some disease of a nature like itself; which, as they say, is the col●● and dry Intemperature of the Brain 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 Brain is any whit ill affected in the figure or structure of it, seeing the● is no appearance neither of any unnatural Extuberancy, neither are the ventricles ●● the Brain oppressed or surcharged with any ill affected Humour; as in the Epilep●●, or Apoplexy: But in the very substance ●nd temperature of it, which is exceedingly dried and refrigerated: which may ●e easily collected out of Hypocrates lib. 
Sect. 8. Aph. 54.  ● de morb. Epidem. where he saith, that ●hose that have the Falling sickness, have their fits of Melancholy intended or remitted, in like measure as the melancholy humour gets possession either of the ventricles, or else of the substance of the Brain: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If this humour, saith he, work upon the mind, that ●s to say, the Temperature, by which the Noblest Actions of the soul are performed; it causeth Melancholy: but if it spread itself through the ventricles, and hollow passages of the brain, it than causeth the Epilepsy, or falling sickness.  
And here we are to take notice, that there are three kinds of Melancholy: the first is engendered of Black Choler, collected together in the brain. The second ●s produced, when as this humour is diffused through the veins generally over all the body: And the last is Flatuous, or Hypochondriacal Melancholy; so called so that the substance of this disease is seat in the Hypocondries, which comprehend the Liver, Spleen, Mesentery, Guts, the vein of the Matrix, and other adjoining parts; all which may be the seat of Hypochondriacal Melancholy; and not the O●●fice of the Stomach only, which was the opinion of the Ancient Physician Diocles and which hath been since very learnedly 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● adjoining, from whence those black Fuliginous vapours do arise, which ascending up to the brain, do hinder and pervert the principal faculties thereof: as shall more fully show in the ensueing chapter.   

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 lawful 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 appear, by comparing their ●●verall definitions of Love together. For ●st, the Peripatetics say, that, it is, an Argument and sign of good will, by apparent favour: the Stoics will have it to ●, a Desire caused by some beautiful ob●●ct: the Academics determine, that ●ove, is a Desire to enjoy that which is 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 Soul, that easily an very speedily gets entrance, but retire● back again 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 Enchantment. 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● down in the spirits. Galen says one while that it is a Desire; another while, judgement of a beautiful object. But s● my own part I shall rather be of that pinion of Galen's, where he says, that such things as these, definitions are altogether 
Lib. 4. de Placit. Hip. & Plat.  superfluous and useless, because that every one of himself conceav●● 
Lib. 4. de diff. pulls.  what love is, better, than the subtle Logician can explain it unto him by essential definition; which cannot inde● w● be given in such cases as these: and ●y that pretend to effect it are to be accounted nothing but mere empty Sophi●.  
You shall meet with many other De●ions of Love among our Physicians, ●●ch in some sort express the nature of Malady: 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 withal ●e, but shall set down a definition of ●e own, 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 Essential definition is to ●tances. For seeing that all Substances ●ist of Matter and Form, and that the ●e is in the subject without any In●ediate relation: the Form must of ●essity be the Essence of the Substance: ●reas chose in an Accident, the ●e is in the subject by means of the efficient cause. As for example, the Eclipse of the Moon is in the Moon, 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 near the he or tail of the Dragon. So that if the Eclipse of the Moon 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 Form, which is that t● gives the essence to the cause But in Accident it is quite contrary: for the the Genus is the form, and the Difference is made up of the matter, with ●● efficient cause. For seeing that the Accident is inhaerent and fixed in the subject it must hence necessarily follow, tha● Accidents are to be distinguished by th● subjects. Which is acknowledged ● Hypocrates 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 He; it must necessarily follow, that this ●se must be in the place of the last difference.  
These grounds being thus laid, we ●ceed to our definition, and say, that ●e, or this Eroticall Passion is a kind of stage, proceeding from an Irregular de● of enjoying a lovely object; and is atten● on by Fear and sadness.  
●es est solliciti plena timoris Amor.  
cannot 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 mean, which follows Ele●n, but not always 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 always ●nted blind. But above all, their ima●ation is depraved, as may appear by ●● stories of Menippus, who was enamour of a Lamia, or Fiend; Machates of a hotrum that appeared in the shape of ●ilinion; and Alkidias of a marble sta●. 
Philost. Aelian. Phlegon.   
But what need we search so far abroad for examples, since we may sufficiently furnish ourselves with instances this kind, out of each day's experience For do we not oftimes see young sprin● Gallants enamoured with some old, cro●ked, deformed Hecuba, with a furroughed forehead, long hairy eyebrow blear eyes, long hanging ears, a sad nose, thick blabber lips, black stinking teeth with a long terrible chin hang● down to her girdle: which yet they w● swear is a second Helen, whose bea● shines most resplendently in those love wrinkles; that her forehead resemble the spangled Arch of Heaven, white a● smooth as Alabaster: her eyebrows a● of Ivory, under which are placed two bright shining stars, darting forth wi●● an unparallelled sweetness a thousand ● morous rays, which are as so many Heavenly influences, whereon depends the life and happiness. Her neck is smoo●● as marble; her nose straight and even, ● viding her lovely cheeks, which like ● pleasant gardens, are variously inter● with Lilies and Roses: her teeth are t● rows of Oriental pearl, pure and ever breath more sweet than Amber, or Arabian spices.  

Mixtam te variâ laudavi saepe figurâ: 
Propert. l. 3.   
Vt quod non esses, esse putaret Amor.   

Oft have my praises styled thee, Beauty's pride;  
And where thy beauty failed, my love supplied.   
〈◊〉 she have her neck all bedaubed with ●eruse and paint; her breast spotted like a ●eopard; with paps swollen, and hanging down like a pair of Bagpipes; with two great blew-bottles, instead of nipples, on the top of them: yet will these ●ottish fool's fancy out of these deformi●es, a Breast of Snow, a Neck white as ●ilke, a Bosom enriched with Pinks and Violets, with two delicate Apples of alabaster, rising gently, and falling again ●y such degrees, as seem to imitate the robing and flowing of the sea: out of the ●ps whereof do sprout forth two curious Carnation Buds. In brief, they will ●ot stick impudently to swear, that this ●d deformed witch is enriched with all 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 far 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 honey; as Suetonius reports of him.  
This frantic humour that possesses our doting Lovers with these vain 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 atque immanis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, plenaque honoris:  
Balba, loqui non quit; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Muta, pudens est:  
At flagrans, odiosa, loquacula, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tum sit, cum vivere non quit  
Prae macie: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verò est, jam mortun tussi:  
At gemina, & mammosa; Ceres est ipsa ab jaccho:  
Simula, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac Satyra est: Labiosa, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Multimodis igitur pravas turpesque videmus  
Esse in delicijs, summoque in honore vigere.  
Plutarch also says that this imperfection 
De Audit.  is common to all that are passionately in Love. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He that is in love, says he, calls his Mistress, if she be white, the child of the Gods: but if black, she is then Manly, and of a strong constitution: if flat-nosed; she is gentle and courteous: if Hawk nosed, she seems then to be of a Kingly race: or lastly if she be pale and freckled, it serves his turn if he find any part about her that may deserve his praise, or at least to him seem so to do: and he then sticks as close to her, as the Ivy, Osier, or tender Vine-branch, that embraceth and twines about the next bough it meets withal: and will be so strangely besotted with this his foolish passion, that you shall have much ado to know him to be the same man he was.  
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 veil of Fables, feigned, that Theophanes his Courtiers were all transformed into Wolves: as Ulysses companions were by Circe into Swine.  
Galen, and all his Sectaries affirm, that Fear, and Sadness are the true Characters, 
Lib. 6. de Sympt. cause. & l. 3. de loc. aff.  and inseparable Accidents of Melancholy, and are caused by the blackness of this humour. And they are of opinion, that by reason of the Animal spirits being sullied by those black vapours that arise from the Melancholy blood, all objects present themselves to the Imagination in a terrible and fearful shape. For as we see that the darkness of the night works ordinarily some kind of fear and affright in fools and children: in like manner are those persons that are Melancholy, in a continual fear, as if they had a perpetual night and darkness in their brain. Which 
Lib. 5. Col. c. ult.  opinion of theirs the subtle Averroës' could not relish: but jeering Galen for it, ●e draws many absurd consequences ●om it: and imputes the fears and sadness, that Melancholy people are possessed withal, either to the Nature and proper Temperament of the Humour: or else ●o the Coldness of the constitution of the ●arties affected, which must consequently produce 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 fearful, heavy, and dull. And hence ●t is, that we find eunuchs, old men, and women, to be more fearful than any other; the manners and affections of the mind following still the Temperature of the body: according to Galens' opinion.  
Yet I think, with the learned Andrea's 
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 joining these two causes together, which they have delivered distinctly and apart: and saying, that the Temperature of the Humour should be the Principal 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 brain, but also the heart, which is the seat of that courageous faculty which they call Irascible, and abates the heat of it: whence presently follows Fear. The same Humour, being also black, makes the Animal spirits gross, dark, and full of fumes; which should be clear, pure, subtle and lightsome. Now the Spirits being the chief and principal Organ of the soul, if they be both cold and black together, they must necessarily hinder its noblest faculties, and especially the fancy, always representing unto it black species, and strange Phantasms: which also may be perceived plainly by the eyes, notwithstanding their residence is within the brain: as Laurentius proves it by the instance of those that are now ready to be taken with a sudden 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 son of Counsel. When supper was done, there comes to the floor Penia, poverty, begging for some of the relics of their feast. Now Porus being well warmed with Nectar, went forth into Jupiter's Garden; where being overtaken with a deep sleep, Penia comes and lies down 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 always poor, lean, sordid, goes barefoot, wand'ring 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 pass great and worthy matters, is manly, courageous, eager, cautelous, always contriving some strange stratagems, crafty, ingenious, a great Philosopher, Enchanter, Sorcerer, & a subtle Sophister. To omit the divers ways of Allegorising this Fable, reckoned up by Plutarch, Marsilius Ficinus, Plotinus, Picus Mirandula, and many other of the Academics: my opinion is, that by Penia, or Poverty is represented unto us the Lover: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Aristotle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Probl. l. 7. Sect. 3.  Love, says 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 soul are brought asleep by the Poppy seed of Inconsideration and carelessness, without any regard of the Imperfections of his Love, he satisfies his pleasures.   

CAP. VI The external Causes of Love-Melancholy.  
I Shall not spend much time in reckoning up the many several opinions of the ancient Poets, Philosophers, and Physicians, concerning the cause of this Mala●y; in that the greatest part of them are raird from false Principles and mere Chimaeras. Such was the opinion of Epicurus, who, as Plutarch relates, affirmed, that here were certain species that flowed 
In Eror.  from the loved Object, which moved and caused a kind of Titillation over the whole body, sliding and passing gently in the seed, by a certain disposition of Atoms; and so were the cause of love. Plato thought it was engendered by an Enthusiasm, 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 cause. Procat.  cause is of two kinds, either Internal; or external, Evident, Manifest, and Procatarcticke; which the same Author sometimes calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the apparent true Cause.  
The evident causes of Love, according to the doctrine of the Moral 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: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Says 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'er 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 special grace granted them by the Immortal Gods, for some secret ends of theirs.  
Juvenall speaks of a blind man in Love, as of a prodigy: yet we read in Marius' Equicola of a certain great Lord named 
L. 5. de Amor. c. 3.  janfre Rudels, that was in love with the Countess of Tripoli before he had ever seen her, only at the report of those that came from those parts unto Bourdelois: and he was so extremely enamoured of her, that he could not forbear, but presently puts forth to sea, with a purpose to ●●e Tripoli, and prove whether or no ●ame had not been too prodigal in the ●raise of this Lady's perfections. But his ●oyage was so unfortunate, that he 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 extremely 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 witness 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 Author: whereas on the contrary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Those things that are produced after one general and constant course, 
Arist. Prob. 3. Sect. 15.  own Nature, not Chance, for their Original.  
Touching the sense of hearing, we must reckon up all those provocations that attend the reading of lascivious and dishonest books, and which discourse of seed, Generation, and many secret diseases, concerning the Impotency of men, and Barrenness of women: which Physicians are wont to discourse of in terms, though gross 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 withal preserve the modesty of language: whatsoever 
Manard l. 7. ep. med. ep. 2.  any Impertinent Aristarchus, or censorious Critics allege to the contrary. The Fabulous Love-stories of the Poets, or lascivious songs and sonnets are much more effectual 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 Mistress' favour, are no less dangerous.  
Neither is this given as a privilege 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 to stir Affection in their Mates, ●e observed to chant it more pleasantly and melodiously then otherwise they are ●●ont to do. The Partridge by this ●eanes grows more Amorous, and con●●ives only by the harmony of her Mates ●oyce; if we may believe what Aristotle ●eports of them. The Greeks were used ●o flatter their sweetheart's with these, and such like terms; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the Latins had ●hese: Lux mea, Hirundo mea, Puta mea, Putilla mea etc.  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 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, etc.  
To these other allurements and provocations to Love, caused by the hearing, we might add Music. For, as Boethius affirms, 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 rival, by hearing this Mood played, was so transported with Fury, that in all hast he would needs have set fire on the house where she was, had he not been restrained by the wisdom of Pythagoras, who commanded the Musician to change the Mood; and so by playing the Doric, he restored him to his former sober temper again. Yet sometimes, I confess, the performance is so bad; that what with the harshness of the singer's voice, and also the ungracefullnesse of his singing, the Music proves rather a Remedy against Love. Pallas, as the Poets ●ell, would needs one day bear a part in a 
Higin. c. 165.  consort of wind-Instruments in the pre●ence of Venus and juno: but putting the instrument to her mouth to wind it, she made such an ill-favoured Trumpeters ●ce, that juno 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 speak of ●e divers Amorous forms of salutati●ns, prayers, and complaints that Lovers ●se to their Mistresses, set down at large ●y Aenaeas Silvius, jacobus Caviceus, Bo●acius, Trithemius Abbas in his Stenogramy, and others. Vigenerius upon Philostra●s reports, that the Ancients were wont ●● use a certain perfume, composed of ●●ignum Aloës, red Roses, Musk, and ●●d Coral, tempered together with the ●aines of a Sparrow, and the blood of a ●ung Pigeon. Which is not altogether unlikely, considering that our Physicians be now prescribe the use of Musk, Cist, Amber, powder of Violets, Cypress, ●●eet waters, and the like Odoriferous drugs, for those that are of a cold constitution, and are either Impotent, or Barren. And that which is reported by justin, 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 powerful and effectual cause of all, and therefore the most dangerous, is, the use of hot, provocative, Flatu● lent and Melancholy Meats: of which ●● shall speak more hereafter.  
And yet it is to be feared, that familiarity and daily conversation is of much more force than any of those things we have already named. Consuetudo conci●nat Amorem: says the Poet: Familiarity and frequent conversation wins Affection.  

Nam levitèr quamvis, quod crebro tunditur ictu,  
Vincitur in longo spatio tamen, atque lobascit.   

The weakest strokes, though ne'er so soft laid on,  
●f oft repeated, force the hardest stone.   
This is that undid the fair Deidamia, ●aughter to Lycomedes, King of the Isle ●cyros, whom Achilles got with child, being entertained in her father's house under the habit of a Virgin: and also the beauteous Helen. For from this familiarity, ●rowing by continually conversing together, they come at length to Reveling, Dance, 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 Macedonian, the Lance of the Amazons, the ●avelin of the Romans, and the Arrow of ●he Persian: so Mirth and Sports are the proper Arms of Cupid; especially that ●inde of Laughing which is called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which, according to Vigenerius, signifies a Quail, 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 have it derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Privy Members of Saturn, whence the Poets fetch Venus' Descent: as also Plato affirms, in Phaedro. And her son Cupid also was drawn 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 dipped in Vinegar:  
Nor does that face please, where Smiles wanting are.   
Kisses are yet much more dangerous than 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 poison 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, Spain, & England: where they have a custom, always to kiss at their first salutation. But this custom is conceived by Michael Montaigne, 
Lib. 3. c. 4.  to be somewhat injurious to Ladies; in that they are hereby bound in civility to afford their Lip to every silken coxcomb, that has but a Page at his heels, how ill soever they like him.  
And here by the way we are to observe, 
Lib. 1. de cause. Proc.  with Galen, that these external causes have no power at all, but upon unworthy and Ignoble spirits, and such as are in a great disposition to evil: And for this cause, some Physicians 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 himself. For he that wilfully runs upon a danger, shall fall in the same.  
We will then reduce them all methodically into six heads; to wit, Air, Meats, Exercise, or Rest; Waking or Sleeping: Excretion, or Retention; and the Passions of the Mind.  
Concerning the First, Hypocrates says, that those that inhabit the more Northern Countries, as the Scythians, and 
Lib. de aëre loc. & aq.  Sarmatians, are very little subject to this disease of Love: and if so, the contrary consequence than must necessarily hold good, concerning those that are exposed to a hotter Air, as are the Egyptians, Arabians, Moors, and Spaniards: & this 
Avic. l. 3. fen. 20. tr. 1 c. 25.  is confirmed by daily experience. Hesiod affirms that women are more prone to wantonness in summer, and men in winter: 
Rhaz. 24. cont.  and proves this his opinion, by the same reasons that are alleged by Aristotle in his Problems, for confirmation of the same assertion. To which I will add this general position out of Hypocrates, in his book de Aer. loc. & aq. where he saith, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Inward & Principal parts of the Body do change their complexion and Temperature, as the Seasons alter: whence he concludes, that Astronomy is very necessary for all those that profess Physic. But Aristotle goes farther yet, where he saith, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
sect. 14. Prob. 1.  the goodness of the Temperature, which still depends much upon the Air, conduceth much to the clearness of the understanding. Which gave occasion to Galen to write that Book of his, where he labours to prove, that the Manners of the Mind, follow the Temperature of the Body: In which, as also in his other writings he impiously disputeth, at least erroneously, concerning the Soul: as also many other heathen Philosophers besides him have done.  
The Astrologers, for the most part, are not content to allow, with the Physicians, that these effects are produced oftimes, and indirectly, by the manifest Qualities of the Air, caused by the Influence of the Celestial bodies: but are bold to attribute this power to the Planets also: saying, that the Soul holds its judgement of Saturn; Actions, of jupiter; of Mars, Courage and Magnanimity, Senses, of the Sun; Life, of the Moon; and lastly of Venus 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 Mind, 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 judiciary Astrologers, that the Stars have power to work both on the Body, and the Mind, indirect â motione, & contingenter: non directè & necessariò: that is, Indirectly, and by chance; not directly and necessarily. judicia quip Astrologorum sunt media inter necessarium 
Lib. 8. contra Gentes c. 86.  & contingens: as Aquinas, speaking of Ptolemy, hath resolved it: The judgement that Astrologers give, is of a middle nature betwixt Necessity and Possibility. Otherwise it would utterly exclude the Freedom of the will, which the Pagans themselves never denied, (in this point more moderate than some of our times:) who, though they had no other guide, than the dim 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 Celestial Influences among the external 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 Pulls. & l. de Teb.  Body disposed for the receiving of their virtue. The same is our opinion concerning the manifest qualities of the Air: otherwise all Egyptians, Italians, Spaniards, and Africans should of necessity be lascivious; which Countries have yet brought forth very worthy and famous men, that have far surpassed for chastity, both the Scythians, Moscovites, and Polonians.  

Democriti sapientia monstrat,  
Summos posse viros, & magna exempla daturos,  
Vervecum in patriâ, crassoque sub aëre nasci.   

The wise Democritus may prove,  
The dullest Climates sometimes have brought forth  
Examples of rare virtue, & great worth.   
Now if the Air 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 engender Melancholy Humours: as we may gather out of Galen, towards the end of his last book de Loc. Aff. as we shall show more at large in the Chapter, of the Prevention of Love: to the end, that those that desire to keep themselves free from this folly, or rather Madness, may refrain from the use of them.  
Among the external and manifest causes of Melancholy, Idleness may be accounted one of the chiefest: for as much as when a melancholy man is idle, he is at leisure to entertain his own sad Thoughts the better; and so by this means grows more Melancholy still. For it is certain, that all the Actions of the Mind, as pensiveness, and too much Thinking, do dry up the Blood, and make it Melancholy. Besides this, Idleness is commonly the Mother of unchaste Love, which for the most part takes its beginning and Birth among those that are Idle, and have little else to do, but spend their time in painting, crisping, and curling themselves, and courting their Looking-glasses: and cannot endure to think of any manner of labour or serious Employment: as sings the Comic Poet Menander.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Besides this, they employ their time in ●ancings, wanton and dissolute Plays & sevels,  Scalpuntur ubi intima versu. 
●●ch as will tickle their spleen: and in divers other such like pleasures, of which ●r effeminate Lovesick Gallants are for ●e most part the ingenious Artists and Devisers.  
We read in Theocritus, Philostratus, Aristophanes, and Virgil, that a certain ●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 Mistress': as appears by that place of the Lyric Poet.  Frustis & Pomis viduas venantur avaras. 
And Lucian in his Toxaris reports, that Chariclea, desirous to win the love of her Dinias, would use to send him wither● Posies, and Apples half eaten. Others ● sed Figs, in stead of Apples: Because that the Figtree, as Plutarque observes, is the Emblem of a Woman: whose bark and leaves are rough and bitter; but the fr●● thereof so pleasant and delightful, that hath always been used as the Hieroglyphic of Sweetness. 
Pierius.   
Moreover, as to sleep overmuch, especially on a soft bed, makes folks the mo●● inclined to Lust: so on the other side, immoderate waking dries the Brain, and causes Melancholy. So that we may conclude with the learned Hypocrates in hi● Aphorisms: that Somnus, & Vigilia, ●traque si modum excesserint, malum: Th● excessive use either of sleep, or waking, i● hurtful. So likewise to sleep upon one 
Avic. l. 3. fen. 20. tr. 1. c. 25.  back by the general consent of all Physicians, 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 convenient Evacuation of the seed is a great cause of melancholy, 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 (says 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 known some, saith he, that being ●turally so modest, as that they were a●amed to exercise the Act of Venery, ●ive by this means become dull, and ●eavy: and some, extreme fearful 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 dear loved and for grief abstaining from those pleasures which he had often enjoyed wit● her while she lived; quite lost his stomach to his meat, and could not digest any thing at all: Or if by chance he forced himself to eat against his stomach, he presenthe vomited it up again: and was witha● very sad, and that without any manifest 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 Priapism, for the same cause, and fo● want of useing exercise, or sufficient labour, for the spending of the Abundanc● of blood. The same he affirms also t● happen usually to Women: as likewise is confirmed by Hypocrates, in his body De Morb. Mul. of which we shall speak more hereafter in the chapter of Vterin●● Fury.  
And yet Galen himself in the afore cited book, imputes the like effects t● the immoderate evacuation of the seed Qui protinus juventute 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 means the desire of copulation ●owes the stronger.  
Among the Passions of the mind, joy ●ay perhaps make them more inclinable Love: but Fear and Sadness makes ●em the more Melancholy. Si metus & 
Aph. 23. l. 6.  Maestitia perseveraverint, Melancholia ● saith Hypocrates: if their Fear and ●dnesse continue on them, it turns at ●ngth to Melancholy. For these two ●ssions do extremely cool and dry up ●e whole body, but especially the Heart, ●enching and destroying the natural ●eat, and vital spirits, and withal cause 
Gal. de Praecog. ex pulls. & l. 4. de cause. pulls.  ●cessive waking, spoil 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 maintain that G● and Fortune are the most powerful ca●ses of Love: understanding by Fortune, I conceive, those encounters and opportunities, that a man shall often me withal; and which every wise m● ought to avoid; unless they mean 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 jupiters' love: and At●lanta suffered herself to be overcome by Hippomanes, for love of the gold Apples he cast in her way as she ran.  
Secum habet ingenium, qui cum licet, ac● pe, dicti.  
Cedimus; invent is plus valet ille meis.  
he's truly wise, that can his will commas  
And Tempting pleasures, offered, can withstand.   

CHAP. VII. The Internal causes of Love Melancholy.  
WE have already sufficiently proved, out of Galen, that these ●●ternall causes cannot produce their effects, but only when they meet with such ●●eake spirited persons, as are not able to ●ist the assaults of Cupid. For so the urned Sappho confessed the tenderness ●her heart to be the only cause of her Amorous 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 internal causes, comes in the first plac● to be considered: for through the natural defect hereof, we see that young boy under the age of fourteen, and wenche● under twelve, or thereabout, as also de●crepit old folks, eunuchs, 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● Internal cause, and consists in the humours, Spirits and Excrements of the Body: all which causes Hypocrates comprehends 
valer. 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 continual Influence of the Heart; by reason that it is the Material 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 Principal cause o● Love-Melancholy, or Madness. And fr●● 
Probl. 31. sect. 4.  this reason Aristotle in his Problem says, 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 abundance of their natural Melancholy; which of itself is extreme cold and dry, and by consequence clean repugnant to the heat required in this disease. Otherwise, Old men, who abound chiefly with this Humour, should oftener all in Love, then young; and his unruly Desires, increase with his years; whom notwithstanding we find 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 turns his stomach, 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 Hypochondriacal Melancholy, in which number we have already placed our Amorists these are Hot and Dry, and apt to have engendered within them a certain kind o● Flatulent vapour, that tickles them extremely, and by consequent, makes then beyond measure lascivious as Galen in hi● 
Part. 2. Com. 12.  Commentaries on the sixth book of Hypocrates epidemics affirms. 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● himself enjoys 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.   

CAP. VIII. Of the manner how Love is Generated.  
LOve, having first entered at the Eyes, 
Laurent. c. 10. de Mel.  which are the Faithful spies and intelligencers of the soul, steals gently through those sluices, and so passing insensibly through the veins to the Liver, it there presently imprinteth an ardent desire of the Object, which is either really lovely, or at least appears to be so. Now this desire, once inflamed, 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 own strength, and fearing it is not able to overthrow the Reason; it presently layeth siege to the Heart: of which having once fully possessed itself, as being the strongest fort of all it assaults so violently the Reason, and u● the noble forces of the Brain, that the are suddenly forced to yield 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 poor Inamorato thinks of nothing b● his dear beloved Mistress. All the Actions of his Body are in like manne● quite out of tune, he grows pale withal lean, distracted, has no appetite, his eyes are hollow and quite sunk into his head Then shall ye have him ever and an● weeping, sobbing, and sighing by himself, and in perpetual Anxiety, avoiding all company, and choosing solitariness; that so he may entertain his Melancholy thoughts with the greater freedom. Now, Fear assaults him on one side; and then presently Despair 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 Physician of Arle●● speaking of a cure wrought by himself ●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 Animal spirits being sent ●th by the Lover to the person beloved, ●d from thence retorted back again on ●e Lover; by reason of their wonderful ●btilenesse and thinness, they are easily ●ansmitted into the inward parts, and so communicating themselves to all the ●rts of the body through the veins and arteries, 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 divers reasons, and in particular by ●e Instance of Bodies that have been 
M. Ficin. c. 10.  furthered, which fall a bleeding a fresh, when the murderer does but steadfastly ●oke on the Body, and that for the space ●f six or seven hours immediately after the Murder committed. So that according to the Opinion of these men, ●ose persons that have fair lovely eyes, though the other parts of the Body be not answerably beautiful, will easily take those that look earnestly on them, unless their Reason overrule their Affections. And so on the contrary, be the person never so comely and beautiful, if the eyes be not good, they do not cause this kind of Passionate Love, but only a simple Friendship, or good liking 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 means entrap them.  
But I would fain know what reasons these Academics can render of the Loves of janfre Rudels, spoken of before of that of Petrarch; and of those Scythian Women, that caused the eyes of those slaves that had been taken prisoners i● war, that liked them, to be plucked out before they took them into their houses.  
Holding myself then to my first opinion, I affirm that the Liver is the Hearth that holds this Fire, and the se● of Love; according to the old Distich.  
Cor s●pit, & pulmo loquitur, Fel concitat Iras,  
Splen ridere facit, cogit Amare jecur.  
The Heart is the seat of Wisdom, the ●ungs of speech, the Gall of Anger, the spleen of Laughter, and the Liver of Love: which seems also to be confirmed ●y the Wiseman, 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 fain that Tityus had a vulture continually feeding on his Liver, as a punishment inflicted on him by the Gods, for a rape attempted on the Goddess Latona. For as it is the custom to punish Liars, Tale-bearers, and the like, by slitting their Tongues: and to burn Fugitives in the Legs: in like manner would jupiter have that part of his, that had been the Original cause of that his villainous design, to be the Principal 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; Faint-hearted cowards, Excordes, Heartless, and Fools, Brainless.  
Vacuumque Cerebro jamdudum 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 he 
Part. 2. cap. de Amore.  will have the Genitals also to be 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 kinds of Men, that is, Male, Female, and a third mixed species of the other two, called for that reason Androgynes: of whom there remains nothing now, but the Infamy of their name. Their figure was round, having four Hands, and as many Feet, with all the other members in proportion doubled. But conspiring, as the Giants before had done against the Gods, jupiter caused them to be divided in the midst, as we use to cut Eggs in two to sowse, or divide them in the midst with hairs: and then gave order to Apollo to turn 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, enjoined him ●o heal up the wound again. But after this, each one desiring to recover his other ●alfe, they would run 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 do any thing the one without the other. And when the one half failed, and the other remained behind; that which was left, sought for some other half, whether it were the Female half, or the Male: yet thus they came to ruin still. But at length jupiter being moved to compassion toward them, found out a means to help them, by transposing their Genitals, which till then were behind, and placing them, as now they are, before: and so contrived it, that they should engender, the Male and Female together: for before they conceived and engendered as Grasshoppers do, by casting their seed on the ground. And so by this means was Mutual Love begotten, as a Reconciler of their Ancient Nature, desiring to maked Two, One, and a Remedy against Humane Frailty; which seems to be nothing else but a strong Desire to be reunited & made one again.  
And it is not improbable that Aristotle also, and after him, (as jul. Scaliger 
Lib. 2. de gen. anim. c. 1.  thinks) Theophrastus in his second Book of Plants, and first Chapter, favours this opinion of Plato, where he says, that the Male was divided from the Female, to the end he might the better apply himself to the study of knowledge, & other more noble Actions, then that of Generation: which thing could not be done, otherwise, then by cutting of the privy Members belonging to the Female Sex.  
It seems that Plato, in his voyage that 
Euseb. de Praep. Evang. c. 7.  he made to Egypt, sucked this fabulous Opinion out of the misinterpretation of some passages that he had met withal i● the books of Moses, of which it is thought he had a view: for that Moses in Genesis seems 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 infer, that Adam was created in two Persons joined 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 divers Learned Men, that have been very skilful in the Hebrew tongue, that it would be 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, Hieroglyphics, and Fables. Yet Marsilius Ficinus, following S. Augustine, says, that, Non omnia quae in figuris finguntur, aliquid significare putan●da sunt, etc. We must not believe that all things whatsoever the Heathen feigned have some private Mystical meaning in them: for many things have been added, only for order's sake, and Cohaerence with those things that have been Significative. Yet without any disparagement to Ficinus, or his Interpretation; I must be bold to affirm, that Plato by this fabulous discourse would have us understand the Force of Love, which he before had proved to be the most Powerful of all the Gods: who, as a Mediator and Umpire betwixt two that are divided, sets them at one again, by the tye of Marriage, and by the Conformity of their Wills, which in Lovers are united.   

CAP. IX. Whether in Love-Melancholy, the Heart, be the seat of the Disease, or the Brain.  
IF you ask those that are in Love, what part they are most afflicted in, they will ●●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 confirm by the Authority of Hypocrates, in his book de Virg. Morb. where he says that young Wench's are oppressed with Fear, Sadness, Grief, and Dotage, because that the superfluity of Blood, that aught to be excer●ed by certain channels and convaiances appointed by nature for that purpose; but cannot, by reason of the obstructions of ●he same, and is therefore retained in the womb; where increasing, for want of its due course of evacuation, it returns ba● upon the Heart and Diaphragme: a● from hence is called Fear, Sadness, an● oftentimes Madness: which are Symptoms as necessarily attending Melancholy, as the Shadow doth the Body. Besides it is most certain, that Fear & Sadness without any Evident or Apparent cause are the certain Symptoms of Melancholy. Now these two Passions are in like manner the true signs of a cold Heart: a● it may easily be proved, both out of Galen, and Aristotle: And therefore those persons that are of a Fearful nature, an● 
L. de plac. cap. 4. etc. 30. art. med Lib. 2. de part. anim. c. 4.  commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Excordes, Hear● less. And every man may out of his own particular experience find, that the Hea● as it were contracts itself, during the time of Fear, and Sadness: but in joy, ● Hope, it seems to dilate and enlarge ●● self. This also seems to be the opinion of Avicen, who affirms, Fen. lib. 3. tract 4. cap. 18. that in Melancholy constitutions, the Heart communicates its temperature to the Brain, 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 rising from the defect of the Brain, and ●●e other of the Heart. The Brain 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 Brain also do chance to suffer ●ith the Heart by Sympathy. And these ●earned Authors are of opinion, that Pas●onate Lovers are possessed 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 Physician, proves, ●●at the Brain is the seat of Love, as well ●s of Memory; for that in it resideth the impression of the Object Loved: whence also it is that Lovers, above all things, de●ire to have the person they Love always ●n Memory.  
But our Physicians conclude more rightly, first, that Fear is the Perturbation or distemperature of the Mind, caused by the Apprehension of some evil, either Real, or Apparent only: as Aristotle also affirms, Rhetor. lib. 2. cap. 2. Secondly, that Sadness is nothing else but a long continued Inveterate Fear, as Galen is o● opinion. Thirdly, that Fear, and Sadness are the Pathognomicall signs of all kinds 
Lib. 4. de cause. pulls.  of Melancholy, necessarily attending this disease we now treat of, as we have already demonstrated. And lastly, that seeing that Fear and Sadness 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 Brain, 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 itself; and sometimes also for the seat of the Cause of the Disease. In the first Acception we maintain, that in Love Melancholy the Brain is the part Affected: and the Heart, the 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 chapter de Amore maintains.  
And now to answer those Objections before alleged out of Hypocrates, and Galen, we say, first, that it is questionable, ●hether that book which is entitled, ●e his quae ad Virgin spect. be his, or no: ●●d secondly, that if this be granted, that ●ext only proves that the Heart may be ●e seat of the Cause only of Fear, Sadness, and Dotage. And lastly we answer Galen, that there are two kinds of ●eare; Natural, and Accidental: the first ● these accompanies a Man from his ●irth, and is caused by the ill temperature of the Heart: and of this kind of Fear is Galen to be understood in that place. The ●ther kind, which is not Natural, ariseth ●●om the Defect of the Brain, when as ●●e Imagination is depraved; as we may ●ainly collect out of Hypocrates, in his ●ook de morbo sacro, where he confutes ●he opinion of those men that think that the Heart is the seat of Wisdom, Care, and Sadness: Notwithstanding that the Brain shares indeed in this Malady, b● Communication, not only from the Heart but also from the Stomach, 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 he that not like his Parents, is in some sort Monster; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For in such Cases Nature seems 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 external Causes, amongst which, the Genethliacal Astrologers place the Influence of the Starre● 
L. de aëre, loc. & aque  and Hypocrates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the change of the Sea●●ns, and Nature of the Climate. But the arabian Physicians attribute the greatest ●ower in these matters to the Imagination, 
Avicen. l. 9 anim.  and endeavour to prove their Assertion by many forcible Arguments, and also ●y particular instances, borrowed out of 
Valles. l. 4. cont. med. & Pli. c. 6.  pliny lib. 7. cap. 12. Franciscus Vallesius, ●lbertus, and divers other authentic authors.  
This similitude and resemblance that required in Children, consists in three ●ings, that is, either in the species, Sex, or accidents. The first of these depends on the Specifical Difference, & the Formative 
Il. à Veg. c. 49. art. Med.  faculty; the second on the Complexion & Temperature of the Seed, the Men●ruall Blood, and the Matrix, according to 
jernel. c. 12 l. 7. Phys.  Galen: and the last bears a Proportion to be difference of the Formative faculty, ●ot Specifical, as the First, but Individual; which residing in the Seed, and being restrained by the Matter which hath the impression fixed on it, receaves from it the Virtue to produce Individuals, semblable ●● Properties, Qualities, and other Accidents to the Individual from which they spring. Now these Corporeal Qualities which are derived from the Parents to the Children, are such only 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 than the Formative; as the Sensitive, Imaginative, & Rational; cannot possibly be Hereditary: Otherwise a Learned Physician should necessarily beget a Son as learned in his Faculty as himself, without any study a● all. Neither yet are those Diseases Hereditary, which are not Habitual, as Fevers, Pleurisies, Catarrhs, and those Intemperatures which are not confirmed: But those only are Hereditary, that are Habitual in the Parents, and by continuance of time confirmed; whether they be in the whole Body, or only in the Principal parts of the same. And for this cause we may observe, that Choleric Men bege● Choleric Children; and weak infirms men, beget the like Children. So chose,  Forts 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 says, inclined to Lust. And therefore 
Art. Med. c. 46.  when Helen had no other means to excuse her Adulterous practices, 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 placed:  
How can it be,  
That ever she  
That's borne of jove, & Leda, should be chaste?   
Notwithstanding Fernelius, in his first ●ook de Pathol. cap. 1. affirms, that Children do not inherit those Diseases only that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Habit, but some other also: for that we often find Children to be subject to Agues, Pleurisies, Catarrhs, 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 withal, are in danger of inheriting the same disease; unless peradventure the Seed of one of the Parents corrected this fault in the other: or else it be 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 Principal parts; and not by the depravation of the Imaginative faculty, as the greatest part of Lovers are, will beget Children subject to the same Discase.   

CAP. XI. The Different kinds of Love-Melancholy,  
I Shall not here reckon up all the several 
M. Equic. l. 3.  Loves, Cupids, or Veneres, mentioned by Authors: He that desires to see them, may have recourse to Pausanias, in Eliac. and Boeot. Plutarch in Erotic. Tully de Nat. Dear, and other profane Authors. But my purpose in this place is, to show you the different kinds of Passionate Love, or Erotique Melancholy, wherein sometimes the Imagination only is depraved, and sometimes both the judgement and Discourse, together with the Imagination.  
Galen, speaking of this Disease, in divers 
Lib. 3. de loc. affect. c. 7.  places of his works, saith, that the Dotage of Melancholy persons differeth, according as the Imagination is diversely 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 folks. 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 senseless things: as those of whom Aelian, and Philostratus 
Lib. 6. c. 17.  make mention, who were so desperately enamoured of a Marble Statue, that they died with the vere grief 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 Venus: Narcissus and Eutelides of their own Pictures. Notwithstanding Aristotle 
Lib. 8. Eth c. 12. & lib. 2. mag. mor. c. 11.  in his Morals says, that that Love which is borne to Inanimate Things, cannot properly be called Love, because a a man cannot reciprocally be beloved by them again: and because one cannot desire in them that Good, wherein consists the Essence of Love.  
And here omitting to speak of the filthy brutish loves of Myrrah, Valeria, Tusculanaria, Canace, Aristonymus, Fulvius, Tellus, Pasiphaë, Phaedra, Phillis, and others, of whom, as it is reported by Plutarch, Ovid, Aelian, and others, both Poets and Historians, some have basely lusted after their Fathers; Others, their Mothers, and Brothers; and some have doted even upon Beasts: I shall only discover to you the several Symptoms that distinguish Love-Melancholy into divers kinds or species. For we may observe, that Love is sometimes attended on by jealousy, and sometimes it is free from it: some Love is Furious, and sometimes again it is mild and Temperate. In like manner doth the diversity of Regions and Climes much conduce to the distinguishing of the several kinds of Love. And therefore 
Hip. l. de aëre loc. & aq.  it is observed, that the Eastern People pursue their desires, without either Moderation, or Discretion; yet in a kind of base servile way. Those that inhabit the more Southern parts, love with Impatience, Rage, and Fury: those that inhabit the Western Countries are very industrious in their Love: and the Northern are very slowly moved or touched with Love.  
The wily Italian in courting his Mistress, cunningly dissembles his Love, and 
Equic. l. 4. de amor. c. 7.  insinuates himself into her Favour by Pleasant Discourses, Sonnets, and Verses, composed in her Praise: and if he 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 fail in his suit, he than begins to hate her, as much, as before he loved her; and will not stick to do her any mischief that lies in his power.  
The eager and Impatient Spaniard, being once inflamed with these Desires, runs headlong on in his Love, & without Intermission follows his suit; and with most pitiful Lamentations Complaining of the Fire that consumes him, Invocates and adores his Mistress. But when at length by any the most unlawful means he hath compassed his Desires; he either grows jealous of her, and so perhaps cuts her throat; or else basely prostitutes her for money: But if he cannot effect his purpose, he is then ready to run mad, or kill himself.  
The Effeminate Frenchman endeavours to win his Mistress' affection by fair honest means, entertaining her with Songs, and Pleasant Discourses. If he chance to be jealous of her, he tortures himself extremely, and weeps and laments his own unhappiness: But if she chance to put a trick upon him, and deceive him at last; he than begins to brave it, and casts opprobrious and injurious terms upon her, and sometimes too falls to downright 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 Germane is of a Disposition quite contrary to that of the Spaniard: for he comes on in his Love by degrees, & takes fire by little and little: And when he is once Inflamed, he proceeds with Art and judgement, and endeavours to win his Mistress' favour by Gifts. If he be once jealous of her, he withdraws his Liberality: if she deceive him, he makes little stir about it; and if he speeds in his suit, his love grows as soon cold again.  
The French is given to flatter, and counterfeit Love: the Germane hides it: the Spaniard is apt to persuade himself that his Mistress loves him: and the Italian is continually tormented with jealousy.  
The French affects one that is witty & pleasant, though she be not very fair: The Spaniard cares not how dull or heavy she is, so she be fair: the Italian would have her Modest and Fearful: and the Germane, likes one that is somewhat hardy.  
So likewise in the pursuit of their Loves, the Frenchman, of a Wiseman, becomes a Fool: the Germane, after his slow onset, having been held longin suspense, of a Fool, becomes a Wiseman: the Spaniard hazards all for the enjoying of his Desires: and the Italian despises all danger whatsoever.  
In Brief, the most certain Differences of Love, are taken from the variety of the Complexions of those that are affected 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 Choleric Persons meet together, this is rather a slavery, then true Love, it 
valer. obs. 7. l. 2.  ●s so subject to Outrages and Anger, notwithstanding the nearness of their Complexions. There is less danger in the Love that happens betwixt a Choleric person and a Sanguine: for these will be sometimes in, and sometimes out. The Love that falls out betwixt a Melancholy and a Sanguine person, may be happy enough, for here the sweetness of the Sanguine Disposition will easily correct the untowardliness of the Melancholy. But if this later chance to join with the Choleric, it oft proves rather a Plague, than Love; and the end of it for the most part is Despair: as it fell out to Lucrece, Dido, Phillis, and others above mentioned.   

CAP. XII. Whether that Disease in Women, called by Physicians, 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 several kinds of Diseases, very like each other, all proceeding from this one Malady of Love; & they are these. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Furor Matricis; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pudendorum pruritus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sive Cauda, Symptom turpitudinis; Satyriasis; & Furor Vterinus. Now although it would not be much Impertinent to speak of them all in several: yet to avoid Tediousness, I shall only handle the two later kinds; which differ only in Degree. For, as Moschion says, in his book de Morb. Mulier. cap. 128. Mulierum Satyriasis (which yet Aretaeus denies,) 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 ●uicunque 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 Vterino? qui est Desipiscentia Furi●sa, proveniens ab extremo Ardore Matri●is, sive Intemperaturâ calidâ, cerebro, reli ●uisque corporis partibus per spinam dorsi 
Act. tetrab. 4. ser. 4. c. 82.  communicatâ, vel per acres Humores emissos àsemine corrupto, circa Matricem pu●rescente. Vnde huiusmodi Mulieres garriunt indesinenter, & nihil aliud vel lo●uuntur, vel audire cupiunt, quam Res Venereas. Sentiunt autem magnum Pruritum in Pudendis suis, tamen absque dolore: Vnde malum hoc à Satyriasi differt; fortassis propter Laesionem Principalium Cerebri Facultatum. Hypocrates 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 Virginibus 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 Hypocrates, in his Tract, De his quae ad Virgin. spect, where he says, that young Girls, when they now begin to be ready for Marriage, are apt to fall into a kind of Melancholy, or Madness, wherewith they are no sooner taken, but presently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Ob acutam quidem Inflammationem insanit; ob Putredinem, clamat; 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 Madness and Impatience, they will make away themselves, either by drowning or hanging; falsely persuading themselves, that by these Remedies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being very sure ones, and as they conceive, the best they ●an find; they shall set a period to their miseries. Which makes me think, that those Milesian wenches, that hanged themselves by troops, as Plutarch reports 
Lib. de virt. Mul.  the story, until such time as there was an Edict made, that all those that thus made away with themselves, their bodies should be cast out naked into the streets, and exposed to the view of all ●ommers; were sick of this Disease: for ●s much as that neither by fair persuasions, nor yet by threats could they be ●ept from being their own Murderers. The same is my Opinion also of those women at Lions in France, that threw themselves into Welles, thinking by this means to quench the heat of their burning desires: as of old at Athens in a great plague, those that were infected, seeking some means or other to mitigate the Torment they endured, cast themselves 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 Poet Euripides, call by a general name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may as well be reckoned among the kinds of Love Melancholy, as the Satyriasis in men; notwithstanding that one of them bears the name of Fury, or Madness: seeing that both Hypocrates and Galen do 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 says that, Cum Melancholia componitur cum rixâ, saltu, contentione seu pugna; mutatur ejus nomen, diciturque Mania. When Melancholy is attended on with Chiding, Brawling, Quarrelling, and 
Mercat. c. de Mania.  Fight; it then changeth its name, and ●s called Madness. Of which our Modern Writers make Five kinds: that is ●o say, Furor, Rabbis, Hydorolcos, seu Ly●aon; Melancholia, & Amor. By the last of which, we may understand Satyriasis, ●r Furor Vterinus: The Symptoms and Cure whereof I shall set down hereafter when I shall come to speak of the cure of Love Melancholy: referring you for the ●est to Mercatus, Lib. 2. cap. 10. Rodericus Castro, lib. 2. cap. 10. john Liebault, lib. ●. cap. 33. & Mercurialis, de Morb. Mul. ●b. 4. cap. 9 & 10.   

CAP. XIII. Whether or no a Physician may by his Art find out Love, without confession of the Patient.  
THe Enemies of the Noble science t● Physic, which Democritus truly 
Epist. ad Hippoc.  calls the sister and companion of Prudence, do peremptorily affirm, that it is not within the power of the Physician's 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 Hypocrates reports of him, how he by A● discovered the Love of King Perdice who was enamoured of Phile, one of h● Father's Concubines, and by reason hereof was grown hectical. The like is reorded of Erasistratus the Physician, who 
Plut. in Demet. val. Max. l. 15. c. 7.  ●n like manner discovered the unlawful ●esires of Antiochus, son to King Seleu●hus, who was desperately gone in love ●oward Stratonica his Mother in Law: and by the same Physician was at length perfectly cured of his malady.  
Neither is it necessary, that he should ●e a Physician, 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 himself 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 juice of Thapsia, that so he might not be able to wait on his Master into the Field, but might stay at home, and by this means have the fitter opportunity to enjoy his Mistress. And in his book de Praecog. he relates the manner, how he discovered the Love of justus his wife, who was enamoured of one Pylades: and that, merely by feeling her pulse very hard, and observing withal 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 own skill in this particular, in his last Ode, after this manner.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
in english thus.  
By marks, our Horses bear,  
We strait 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 Breasts a sign,  
By which I can divine.  
For as soon as ever Cupid hath kindled this fire within their Hearts, they are constrained presently to lay open their Breasts, and cry out for help. The heat of these flames oftimes discovers itself in the Cheeks, where it presents the beholder's eye with as many various colours, as the Rainbow wears.  

— Benè quis celaverit Ignem?  
Lumine nam semper proditur ipse suo.  
Quod licet, ut possum, conor celare pudorem;  
Attamen apparet dissimulatus Amor.   

Who's he, that can hide fire? whose brighter Rays,  
The more restrained, the more themselves betray.  
Nor can Love be by any art suppressed,  
Where each Blush tells the secrets of the Breast.   
And for this cause Diotimus in Plato's Conviv, says, that Love inherits this from his mother Penia, to be always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, naked, and without a covering. And for this cause the Poets also always feign him to be naked, because, as Erasmus in his Adages observes, Love cannot be covered. For, not the eyes alone, but even the tongue also, and the cheeks themselves by their Blushes will necessarily discover it. Yet notwithstanding all these manifest signs of Love, together with their frequent sigh, continual complaints, Importunate praises of their Mistresses, and the like: the Lover still believes his desires are so closely carried, as that the quickest apprehension cannot discover them: whereas indeed they lie 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 far entered into it, as that Melancholy, or Love-Madnesse now begins to seize on him: I dare undertake to find 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 means and order of Proceeding ●n this Discovery, I shall hereafter deliver unto you: by which you shall be able to find out this Malady, not only where ●t is already settled, 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 says, we must be content to help ourselves with bare conjectures: as he himself was once fain to do, when he discovered the deceit of a Knight in Rome, that feigned himself to be troubled with the colic, that so he might avoid being present at a general Assembly of the Citizens. Notwithstanding, as he there observes, this discovery was not properly of Medicinal 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 natural faculty is sound, and joined in commission, as it were, with Medicinal experience, that man shall be able to make any the like discoveries as these.   

CHAP. XIV. Signs Diagnosticke of Love. Melancholy.  
AS this Disease finds its first passage into the inward parts of the Body 
Avic. l. 3. fen. 1. t●. 4. c. 23.  through the eyes: so do they give the first assured and undoubted tokens of the same: For as soon as ever this Malady hath seized on the Patient, it causeth a certain kind of modest cast of the eyes, which the Latins expressed by the term of Emissitii Oculi; and the Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And therefore our Modern Anatomists call that Muscle, which is the Instrument by which this Love-looke is caused, Musculus Amorosus. 
Laurent.   
But if the party be over far gone 
Gordon. c. de Amor. part. 2.  with this disease, the eyes begin then to grow hollow, and dry, (unless perhaps some unkindness, or denial from their Mistress, or else her Absence moisten 
Merc. l. 1. Meth, med, c. 17.  them with a tear or two:) and you shall observe them to stand, as if they were either in some deep contemplation, or else were earnestly fixed in beholding something or other that much delighted them.  
And if the Lover's eyes be thus discomposed, and out of order; how much more think 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 extreme sad: then by and by again he entertains himself with some pleasant merry conceits, or other; and within a short space again is altogether as sad, pensive, and dejected as before.  
This Passion you may observe drawn our to the life by Virgil, in his Dido, Aeneid. 4.  Vritur infaelix Dido, totâque vagatur Vrbe furens, etc. 
Aeneid. 4.  
She was so tormented with the heat of her Love, that she ran up and down the City, as if she had been distracted.  

Nunc media Aeneam secum per moenia ducit;  
Sidoniasque Ostentat opes, urbemque paratam.  
Incipit effari, mediaque in voce resistit.  
Nunc eadem, labente die, convivia quaerit:  
Iliacosque iterum, demens, audire labores  
Exposcit; pendetque iterum narrantis ab ore.   

Now through the Town she doth Aeneas guide:  
Boasting its wealth, & how 'tis Fortified.  
Mean while her Tongue betrays her grief: And when  
The day's now spent, the Feasts begin again.  
To hear Troy's fall again, then doth she long:  
And still her ear's chained 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 joyful, so they themselves either blush, or wax pale at the apprehension; as the Poet observes.  

Nec latet haustus Amor, sed fax vibrata medullis, 
Stat. l. 1.   
In vultus, atque ora redit, lucemque Genarum  
Fingit, & impulsam tenui sudore pererrat.   

Love can't lie hid: his torch, within the Heart  
Once kindled, strait inflames each other part.  
A gentle sweat bedews the Limbs; the eye  
Betrays its heat: the cheeks warm blushes die.   
To this we may add their excessive talking, which proceeds from the fullness of their Heart. For Love, says Plutarch, is naturally a great Babbler, 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 induce all others to the belief of that, whereof themselves are already persuaded: which is, that they love nothing, but what is absolutely perfect, both for Goodness, Beauty and Profit: and they would willingly have these opinions of theirs confirmed also by all other men's judgements. This is that which moved Candaules to bring Gyges into his bedchamber, and there to let him have a perfect view of the naked Beauties of his Wife. Unless you will rather say, that the Reason that those that are in Love, talk so much, is, to exercise their Persuasive Faculty, that so by this means they may render themselves the more worthy of their Mistresses Love.  

Non formosus erat, sed erat facundus Ulysses.  
Attamen Aequoreas torsit Amore Deeds.   

'twas not Ulysses Form, but sweet Discourse,  
●at did, to seek 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 Goddess of Persuasion. Which gave occasion to Lucian to feign, at Mercury, as soon as ever he was ●t newly borne, overcame at wrestling ●e God Cupid, who before had trium●ed over all the other Gods, both Coele●all and Infernal.  
By the signs we have already set own, and by his languishing countenance did jonadab discover that Amnon, ●●ing David's son, was enamoured of me Princess, or great personage. For ●hose that are in Love, saith Cydippe in O●id, have always a kind of languishing countenance, and that too without any Apparent cause. So likewise by those above named Symptoms, joined together with the paleness of the Colour, & feebleness of the knees, was a step mother mentioned by Apuleius, discovered to be in love with her son 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 years. But this Chronological error the Render may be pleased to pass by: since it cannot argue any want of judgement in the Author, but mere incogitancy only.  Apuleius seems to have learn of Avicen, or some other o● the Ancient Physicians.  
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. Sappho could not sit a 
Arnal. de Vil. no. c. de amo.  her distaff: Paris could not sleep: Canace grew pale, lean, and froward, and 
C. à veg. l. 3. meth. med. c. 17.  was still complaining without any evident cause; and by these signs her nur●● found that she was in Love.  
Fugerat ore colour, maciesque obduxerat Artus;  
Sumebant minimos ora coacta cibos.  
Nec somni faciles, & non erat annua nobis:  
Et gemitum, nullo pressa dolore, dabal  
Prima malum nutrix animo praesensit anili. etc.  
In like manner did Erasistratus discover 
Plut. in Demet. Val. Max. l. 5. c. 7.  ●he Love of Antiochus, to his Stepmother: for so soon as ever she but entered into the Chamber, his colour changed, his ●eech was stopped, his looks were smi●ing, and pleasant, or else, (as Vigenerius ●ith) very steadfastly bend upon their Object: his face burned, and he was all in a wet, his Pulse beat very disorderly, and ●stly his heart failed him: he grew pale, amazed, astonished often: with other such ●●ke Symptoms, which (as Sappho affirms) are wont to appear in Melancholy Lovers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as Plutarch hath it, in the ●fe of Demetrius. Yet we find these ver●es of that Learned and Amorous Poëtesse ●apho cited thus, in Dionysius Longinus. 
De subls. gen. dic.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Which are translated into Latin 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 joint besets:  
All quickness from my Eyes is gone:  
My Ears hear no sounds, but their own   
By which Verses we may conclude, that this Damsel was as skilful, and as well 
Orib. l. 8. Synop. c. 9 de Amo.  experienced in this Art, as any either of our Greek, Arabian, or Latin Physicians, 
P. Aegin. l. 3. c. 17. de Amor.  for as much as there is not nay mention made of any Symptom or certain sign 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 Physicians, add to these, the unequal and confused beating of the Pulse: And Galen boasts, that by these Signs joined together, he discovered the miserable doting of justus his wife upon Pylades. I had found, (says he, Lib. de Cogn. & Cur. morb. Anim. and cap. 6. de Praecogn. ad Posthem.) That she had neither Fever, nor any other Corporal Disease; so that I presently conjectured that she was in Love. And ●hen, because that at the naming of Pylades, her colour changed, her Pulse beat unequally, and with divers motions, as it ●ses to do, 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 raised by our Modern Physicians, whether or no there is a certain distinct kind 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 Physicians, maintains the Negative: and that, because that Rational Love is an Affection of the Brain, as likewise Irrational and dishonest Love is of the Liver; but neither of them of the Heart, (as we have already demonstrated) which suffers no whit at 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 says, that if one 
Lib. 3. fen. 1. tr. 4. c. 23  would know the name of such a ones Mistress, he must feel his Pulse, and at the same instant name the Party whom he suspects to be the cause of his Malady, & take some occasion or other to commend her Beauty, sweetness of Behaviour, Parentage, Attire, or Qualities of Mind: for at the same time, Pulsus diversificabitur in varietate magnâ, & fiet similis Intersecto; you shall perceive, saith he, a strange alteration in the Motion of the Pulse, and it will be very unequal, and often interrupted. Which is the opinion of Galen also, in the afore cited places; and of Paulus Aegineta ind his 3. book, and 37. Chapter. 
Lib. 2. art. med. sect. 3 c. 6.   
Christophorus à Vega adds to these Signs here set down, another, which in my opinion seems to be of little or no moment: and that is, that those that are in Love, will not eat Grapes; because that this kind of fruit filleth the Stomach and Belly with Wind, and this Inflation oppressing the Midriff, and hindering the motion of the Heart, disturbeth Respiration, and suffers them not to sigh at their pleasure.  
By the greater part of these Signs, when I first began to practise in this Faculty at Again, the place of my birth, in the year 1604. I discovered the foolish dote of a young Scholar of that City, who was desperately gone in Love, and made his complaint unto me, that notwithstanding all the Medicines that had been prescribed him by the Physicians of that place, and a certain Paracelsian Mountebank that he had met withal, he could neither enjoy his sleep, nor take delight in any thing in the world; but was so full of discontent, that he was fain to retire from Tolose to Again, hoping by this change of Air to find some mitigation of his grief: where as, contrary to his Expectation, he found himself in a far worse state than before. When I considered his relation, and withal saw him to be a young Man, and affected with these Griefs and Discontents without any Cause, whom but a little before I had known jovial and merry: and perceaved withal his Countenance to be grown pale, yellowish, and of a sad decayed colour; his eyes hollow; and all the rest of Body in reasonable good plight: I began to suspect it was some Passion of the Mind that thus tormented him: & then considering his Age, and his Complexion, which was sanguine, and his Profession; I certainly concluded that his Disease was Love. And as I was urgent upon him to let me know the external cause of his Malady, there comes by chance a handsome servant-maid of the House about some business or other into the Room where we were, and was the means 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 again in a moment, and could hardly speak. At the last seeing himself as it were taken tardy, he plainly confessed the true Cause of this his distemper; but withal refused to admit of any other Cure but from her that had given him his Wound: and therefore entreated me to desire the Mother of the Damsel to give ●er consent that he 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 yields, nor place,  
To Swelling Titles, Blood, or Race.  
But this Marriage could not be effected: the young Man in the mean time grows worse and worse in a desperate manner, till at length a Fever seizes on him, together with a violent spitting of Blood. This amazes him; and seeing no other means of safety, he is at length persuaded to follow my Directions: and so by such Physic 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 himself upon a Merchant of Arles, who had continued for the space of six Months distracted with Love: and had he not been prevented by the care of his Parents, he had killed himself.  
But what need we trouble ourselves to seek so far 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 kinds of Melancholy; as Madness, and the Suffocation of the Matrix: with which Diseases, this of Love hath great Affinity.   

CAP. XV. The Cause of Paleness in Lovers.  
THE Paleness 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: 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 whiteness of 
Probl. 4. sect. 38.  the Skin, which, as the Philosopher says, is, as it were, a kind of Putrefaction of the skin: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But rather a mixed Colour of White, & Yellow; or of White, Yellow, & Green: which Hypocrates calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plutarch, and Lucretius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and all Greek Writers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For these words do not signify a bare Green; but also a pale Colour, and such a one, as appears to be in Corn, when as Immoderate Heat, and a Southern wind hath ripened it too soon: as we may easily collect from that 
Con. 3. in 6. Epid.  place of Galen, where, speaking of the Asians, he says, that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When they see any look pale, they presently ask, what's the reason they look so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greene; making no difference at all betwixt these two words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pale; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, green. Now, (says the same Author,) this pale colour is such, as we see in Fire, & Ochre, 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 perceive how grossly Ruellius is mistaken, on the 78. chapter of Dioscorides, where he very confidently denies, that we have the true Myrrh, because it is not Green: supposing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies only green, and not yellowish; or rather such a colour, as appears to be in Herbs that are dried, in 
Lib. de intern. aff. Aret. l. 1. de cause. & sign. morb. Chrom. c. 13.  Lentils, and in the dried pills of Pomegranates: And therefore Hypocrates oftentimes calls such pale folks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and Aretaeus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and the Comedian, Oculos Herbeos.  
The Poets also acknowledged this Co●our to be proper to Lovers, and not the 
Ovid. Met. 4.  white, when that they feigned, that Cly●ia, 
De diff. Resp.  dying for the love of the Sun, was turned into an herb of a pale and bloodless colour, which the greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which colour is for the most part the sign of a distempered Liver, according to Galen: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which being caused by reason of the great abundance of yellow Choler, mixed with the crude Humours, and dispersed all over the body, it infecteth with its colour the skin, which according to our Physicians, is To●tius Corporis Emunctorium. Whence it is, that by the ill colour of the skin is known the badness of the Humours, that putrify within the Body. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Hip. I de Hum.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; saith Hypocrates; The colour of the Humours, unless they retire into the most inward parts of the Body, appears evidently in the skin: but chiefly in the Face, because that the skin of that part is more thin and fine, then of any other part; and therefore the more apt to receive the tincture of the Putrified Humours. But if by chance any small portion of Melancholy be mixed with the Choleric Humour, the party than becomes of a kind of tawny colour, or a dark green: which colour Plutarch and Aretaeus express 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 than the Eyes; according to the doctrine of Hypocrates: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: look 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, have their eyes hollow, and sunk into their head, dry, and without tears; yet always twinkling with a kind of smiling ●ooke. This hollowness 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 natural Heat, and the Dissipation of the spirits, which do 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 affirm, that those that are sick of Love-Melancholy, are lean generally throughout the whole Body, as well by reason they eat and drink very little, as also for that their Digestion is very bad, by reason that the spirits and Natural Heat are withdrawn from the stomach, to the Brain. 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 maintains 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 
Lib. 3. de Art. med. c. de Amor.  Aegineta, says 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 continual motion or winking with their eyelids, semper conniventes: which motion Hypocrates in his epidemics calls, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Galen also seems to me to favour this opinion of Oribasius and Avicen, when he says in his second book de Crisibus, that Hollow Eyes and a Pale colour are the evident and true signs of those that are oppressed with sadness, and other like passions.  
But these Authors in my opinion, may be reconciled, by saying, that Avicen and Oribasius speak more consonantly both to Reason and Experience, if they be understood of Passionate Love, which is now already grown to a degree of Madness. For so the Divine Plato also in his Feast affirms, that Love is, of his own Nature, and also by the Hereditary Imperfection of his Mother Penia, always Hard, Dry, Lean, and loathsome, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: because that by reason of too much intention of the mind, pensiveness and Anxiety, the Lover looseth the fullness of flesh and good liking of his Body, that ●he before enjoyed. Which, when Aegi●eta denies, he is to be understood not of those that are far gone in this Disease, but only newly entered into it. This explication for the reconciling of the contrariety of these Doctor's opinions, if it displease any man, I shall expect a better from him.   

CAP. XVII. Whether Tears be Symptoms of Love, or no.  
HIppocrates in his epidemics makes 
Aph. 17. Sect. 1. 1. 6.  Tears to be of two sorts, Voluntary and Involuntary. The last of which kinds is caused by reason of the weakness of the Retentive Faculty in the Brain, 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 Brain is provoked by the sharpness of the Humours in the Brain, 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 Smoke, Dust, or other like external causes.  
As concerning voluntary Tears, 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 Tears, in like manner as whey comes from Milk. Alexander Aphrodisaeus is of opinion, that the Melancholy Humour having shut up and encompassed the Heart; the Humidity endeavours to show itself, where it finds the freest passage.  
But we say, that the material cause of Tears, is the same with that of spital; which is, the Abundance of serosity remaining in the Brain, after the third concoction: by reason whereof old men, women, and young children, are more inclined to weeping, than any other.  
Now this moisture flows from the eyes, either by reason of the compression of the Brain, during the time of sadness: or else by the Dilatation of it; as we often see it comes to pass in those that are charged with some sudden great joy, or else ●augh extremely. For as much then as Lovers are subject to all these passions, 
Avic. Arnald.  of joy, Laughter and Sadness: it is evident that they are not Involuntary Tears that fall from Lovers eyes, which, as we have already showed, are generally dry and void of Tears, but only the Voluntary, as when they either doubt, or else despair of their Mistress' favour. And hence it is that we shall observe Poets so often representing unto us Lovers weeping and lamenting: Because that Love is also delighted in Tears, according to the Poet.  Nonnihil aspersis gaudet Amor Lachrymis. 
Propert. l. 1. Eleg, 11.  
Yet will I not therefore presently conclude, that this sign is Pathognomicall, nor scarcely Certain; especially in women, who as the Poet says,  Quóve volunt plorant tempore, quóut modo. 
Have the command of their Tears, and can weep, when, and how they please.   

CHAP. XVIII. The causes of Waking, and Sighs in Lovers.  
THe causes of those continual wake 
Arnald. c. de Amor. Gordon. de Am.  which oppress Lovers, making them more Melancholy, sad, lean, and Dry,  (Attenuant juvenum vigilatae corpora noctes.) 
Are, the divers Imaginations and Fancies that steal into the Brain, and never suffer them to take any quiet repose: whence the Brain becomes Dry and Cold; Besides that from the natural 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 withal 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 Animal spirits, which in them are wasted and much impaired, by the violence of their Imagination, and excessive wake: that slumber is attended on by a thousand Phantasms, and fearful dreams; so that they awake oftimes more discontented, sad, pensive, melancholy, and fearful, 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 wholly 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 means how to compass their Desires. So that at length recollecting themselves, Nature is constrained to draw as much Air at once, as before it should have done at two or three 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.  Hypocrates hath reported him, says, that all Mankind from their very birth are subject not only to Diseases in general, but even to this of love also in particular: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Yet can it not be denied, but that some diseases are more appropriate to certain ages, and seasons, than others are, as the same Author affirms, Aphor. 19 lib. 3. And in his Praedict. Coac. he definitively sets down the limits of time, wherein a man is subject to all kind of diseases, to be, betwixt the age of fourteen years, and forty two: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It remains therefore that we examine, whether or no, a man is not subject to this malady of Love, without the compass of these years.  
Love being, as Plato says, a strong desire of generation: of necessity, so long as a man is able to perform the Act of Generation, so long he is also subject to Love, and (if he restrain not his desires within the bounds of Reason,) to Love. Melancholy also. Now some Authors affirm, that a man is able to engender at nine, or ten years of age: and they go about to confirm this their Assertion, by the examples of King Solomon, and Achaz, who had children, when they were but ten, or eleven years old, at the most: which S. Gregory, S. Hierome, and Albertus Rosarius affirm that themselves have known by experience in some others. And, (which seems a thing incredible,) Pliny reports, that among the Indians, the 
Plin. l. 7. c. 2  Mandris and Calingi have children at five, or six years of age.  
But on the contrary, some again there 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 carnal copulation to young folk, before they have attained unto the age of twenty years.  
But the most received opinion is, that men and women are subject to this disease of Love-Melancholy, as soon as ever they are entered into those years, in which they begin Pubescere, to come to their Puberty: which appears in men chiefly by their voice, which at that time grows greater and harsh withal, and in women it may be known 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 Fourteen: And this is now the general Rule, by which their Puberty is known, Jndagatione corporis inhonestâ cessante; 
Lib. 1. Instit. tit, 22. l. vult. C. quando tut. esse desin.  by the Constitutions of the Emperor 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 very rare, and scarcely to be paralleled: and that such persons being for the most part, very short-lived, (for Solomon lived not above fifty years:) it seems in a manner necessary, that their Puberty should be earlier in them, then in other men: it being the justice of Nature, that those Creatures that must soon 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 than men, so do they commonly fail 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 himself, be gave the God's great thanks for sending him so great a blessing as old age was; wherein he enjoyed more contentment and pleasure, by being freed from his former youthful Amorous heats, than 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 says, that it is about the age of threescore and ten, that old men begin to be out of Cupid's reach, and bid Defiance to Venus. And therefore the Emperor Tiberius thought those men worthy to be punished that at these years were not able to govern their desires, but suffered themselves to be overcome by this youthful 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 seems to allude, when he thus breaks out into an Exclamation.  O miseri, quorum gaudia crimen habent. 
How miserable is the condition of Mankind, when as their very pleasures are numbered out unto them by their Punishments?  
But Avenzoar confutes Aristotle's 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 fourscore year old: and Cato the Censor, who did the like at threescore and fifteen. Our Historians go yet farther, and report for certain, that Vladislaus, King of Polonia, had two sons, when he was fourscore and twelve, or thereabout. And Felix Platerus in his Medic. Observat. says, that his Father had a Daughter at fourscore: and his Father's great Grandfather had a son after he was a hundred years old.  
I grant that in the greatest part of old men, after they are once threescore, all their desires, (excepting that of Covetousness,) are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Plutarch expresseth it, Toothless: yet will we not exempt them wholly from this disease of Love. For besides those examples already alleged; we read, that Theseus was above threescore years old, when he was so enamoured of the beauteous Helen, that he ravished her. And we are taught by daily experience, that the Emperor Claudius, who succeeded in the Empire the next but one to Tiberius, not without very just cause abrogated the Poppaean Law.   

CHAP. XX. The Signs whereby we may know those that are inclined to Love-Melancholy.  
ARistotle in his Ethics, and Tully in his Tusculan Questions, distinguish betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lover, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Amorist: as we distinguish betwixt Ebrious, one that is Drunk, and Ebriosus, a Drunkard. Because that a Lover, is one that is indeed fall'n in Love; but an Amorist, is one that is inclined to this Folly, either by his Natural Constitution & Temper of Body; or else by reason of his Education, Discipline, Custom, or the Like.  
The Diagnostic signs of the Lover we have already delivered in the precedent Chapters; It remains now that we set down those by which the Amorist is to be known: seeing our Intention is, to prescribe as well the means to prevent this Malady, as the Remedies to cure it.  
In the First place than we are to consider 
Hip. l. de sterile. & l. 4. de morb. nat. Gal. l. 1. ad Glan. c. 1.  the constitution and Habit of the whole Body, when so ever we desire to know, to what Diseases any one is subject. For by this means Helen knew that Paris was fitter for Cupid's service, then for Mars.  

Quòd bene te iactas, & fortia facta recensen  
A verbis facies dissidet ista tuis.  
Aptamagis veneri quam sunt tua Corpora Marti:  
Bella gerant fortes: tu Pari semper Ama.   

Thou brag'st well: But this smooth cheek speaks thee far  
More apt for Venus, then for Mars his war.  
Let others fight; and on their enemies prove  
Their ruder strength: my Paris thou shalt love.   
In the second place, the Temperature of the Principal, and secret parts is to be considered; of which I shall speak more hereafter, in the Chapter of Physiognoms 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 party's Complexion: for we see that ●ose that are of a sanguine Complexion, ●re generally very Amorous: Not that I would have a man always wear a sad, towning, austere Countenance.  Habet tristis quoque Turba Cynaedos. 
Mart. l. 7. Ep. 57  
For under such a one there ofttimes lies hid the strongest Inclination to lasciviousness.  
●n the next place we shall do 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 disease, than the elder: especially while they have a harshness in their voice, which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Latins, Hircire: And in wenches, when their Breasts 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 with young men, especially such a● are given much to Courtship: Because that at this time they have an extreme raging desire over all their Body.  
But old men on the contrary side, are as much averse from venery, unless they be naturally very lecherous. For Enripides says, that Venus is displeased with old men: And for this cause the Heathens, (at Plutarch reports) accounted those Marriages that were celebrated in the month of May, Disastrous, and ominous; as some superstitious Christians also do at this day: because that Venus hated this month, as being consecrated to the honour of old age.  
Lacydes, King of the Argians, was known to be in love, by his over curious trimming and curling of his hair: 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 fears, nicely with one nail  
His head doth scratch; what, think ye, doth he ail?   
Our Ladies have the same opinion of ●ose men that are very hairy, that Aristo●●e hath; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hairines, saith ●●, is a sign 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, than those that ●e smooth. As it is also observed in the are, who being extreme hairy, as having ●ly among all other living creatures, ●ire also on the ball of his feet, is withal counted one of the most lustful 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 eunuches, they are for the most part in●ined to baseness, cruelty, and deceitfulness. Such a one, as Plato reports, was Melitus Pitheus, that was Socrates his ●lse accuser, and in regard of that very thing excepted against by Socrates.  
But this is then found most true, when they are lean withal, and have thin, ho● how, shrivelled Cheeks. For, as the Physiognomists say, these marks denote 
Adamant. Porta.  man to be of a filthy, lustful disposition and that by reason of the Imaginative Faculty being depraved: but withal, 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 Principal 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 
Awl Gellius. l. 12. Noct. Attic. c. 2.  add to these, the milk of the nurse, which as Phavorinus affirms, 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 always follow the Temperature o● the Body. And of this opinion the Po●● also seems to be, where he brings Dido, reproaching Aeneas with his Education, and thus upbraiding him with his cruelty.  

Non tibi Diva parens, generis nec Dardanus author, 
Aeneid. 4.   
Perfide: sed duris genuit te cautibus horrens  
Caucasus; Hircanaeque admôrunt ubera Tigers.   

No Goddess brought thee forth: nor canst thou be  
Derived, false man, from Trojan Ancestry.  
But thou, from some hard, unrelenting Rock  
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 bigness, would eat immoderately, as Hogs do; and delighted very much to tumble and wallow up and down in dirty 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 bark of Trees.  
Hypocrates, Ptolemy, and Vegetius, affirm that the Air, Climate, 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 Climate 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 deceitful, the French unconstant, the Athenians witty, the Thracians dull, the Sarmatians chaste but the Neopolitans, Asians, Africans, and Egyptians, very lascivious and addicted to Venery. And Ovid makes the Thracians also bear them company, when he speaks thus of Tereus.  

Digna quidem facies ast hunc innata libido  
Extimulat; pronumque genus regionibus illis  
In Venerem: & flagrat vitio gentisque, suoque.   


* Translated by G. S.  Her face was excellent: But inbred lust  
Enraged his blood; to which those Climes are prone;  
Stung by his Country's Fury, and his own.   
But these signs are very uncertain, and merely conjectural: For, as Apuleius says, 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 little blind Dog in Italy in the time of the Emperor justinian, who, as Nicephorus 
Niceph. l. 17. c. 32.  reports it, was able by certain signs to give notice of such persons as were any way touched with unchaste desires? Or the Bird Porphyrion, mentioned by Dupreau, in Anno 563, that would make as though she would strangle herself, if she but perceived an Amorous or an adulterous person within her Master's house? Or to the Water of Trial, used by the ancient Hebrews, for to prove whether 
P. Belon.  a married woman had been dishonest or no: Of which water an unchaste 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 health then before. And lastly to another Fountain, the virtue whereof was such, 
Fulgos. l. 8. Ebor. tit. de absol. reor.  that if any unchaste woman touched it, the water would burn her flesh; but did no hurt at all to those women that were chaste. Which Gangolphe, wife to a certain 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 arm into the Fountain: but she presently drew it forth again, 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 atque 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 belief.  

Multa tegit sacro involucro Natura; neque ullis 
Lucretius.   
Fas est scire quidem mortalibus omnia, Multa  
Admirare modò, nec non venerare; neque illa  
Inquires, quae sunt Arcanis proxima. Namque  
In manibus quae sunt, haec nos vix scire putandum est.  
Est procul à nobis adeò praesentia veri.   

Wise Nature many things with mists doth veil:  
And then decrees, man's knowledge here shall fail.  
Her secrets, of our wonder then must be  
The Object, not our curiosity.  
We scarcely know the things before our eyes.  
So dark, and hidden are truths Mysteries.   
It is much more easy to show a reason 
Lemni. de occul. nat. mir. c. 30.  of the discovering of unchaste persons by the stones in their Rings, or other jewels: which are thought to change their colour, and become obscure, dark, and pale, by reason of those vapours, that arise from the unchaste lustful bodies of those that wear them: an experience whereof I myself have seen in the Eranos, or Turquois stone. 
Prol. Centil. prop. 51.   
The Genethliacal Astrologers have other signs, more subtle, though perhaps not much more certain; which they take 
jul. Firm.  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 own damage. For if the Sun rise, under the Conjunction of these two Planets, he will not be  Felicior Astro Martis; ut in laqueos non incidat. 
Aristotle, in his Politics, will have the 
Pol. l. 2. c. 9  meaning of this to be, that Martialists, and men of war, are easily taken Prisoners by Cupid: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: All these kind of men (saith he,) are very prone to Venery. And the Physicians say, that the Astrologers, by Venus, understand Phlegm, 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. valer. Observe. 7. l. 2. Equi. c. 2. l. 4. denat. Amor.  do make the persons inclined to mutual Love. The same judgement do they give of him that is borne, when Venus is in Leo; or when the Moon, and Venus do mutually aspect each other: or else when jupiter is in a Trine, or Sextile aspect with the Sun, 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) mere 
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 joan. Picus Mirandula, in his 12 books that he hath written against judiciary 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 years: which indeed afterwards fell out accordingly. In which books of his, he seems 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 
jul. Siren. 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.  books, De Praenot. and many other Modern writers.  
Nevertheless, seeing that Galen, the Prince of Rational Physicians, Lib. 3. de Dieb. Decret. cap. 5. & 6. seems to attribute great virtue to the Influences of the Planets over sublunary bodies, and divides them, as the Astrologers do, into Influences Benign, & Malign. And because that many endeavour to prove, that no man can be a good Physician, without the knowledge of Genethliacal Astrology, which, they say, is grounded on experience, as Physic is; and hath its Aphorisms, as certain, as any our Faculty hath: And on the other side again, there are some that over-superstitiously abhor the very name of an ginger; accounting them to be mere Magicians and Conjurers: I think it fit so far to justify this Art, as to show the certainty and profit of it, which I shall do in the ensueing Chapter, and withal shall show, what use it hath in Physic: since that Hypocrates says, that Physic and Astronomy are sisters, and Both daughters of one and the same Father, Apollo.   

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 Natural 
Arist. 1. Phys. c. 2. Fonsec. 2. Met. c. 3. q. 3.  Philosophy, discoursing of the Stars 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 feigned by the Poets to bear up the Heavens with his shoulders. Servius, on the sixth of Virgil's 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 jupiter Belus: and Diodorus Siculus, to the Egyptians; who were first instructed in this science, by the Patriarch Abraham, (as josephus in his jewish Antiquities affirms:) who, by considering the glory and beauty of the Heavens, ●● richly adorned and bespangled with so in numerable a company of stars, was stirred up to the Contemplation also of the Divine power and goodness and Providence: as afterwards, in imitation of him divers 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 Atheism, 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 divers Authors Natural Theology: and Ptolemy affirms 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 theoretical Astrology; and judiciary, prognostical, Conjectural Astrology, or Practical Astronomy: which is again of Three Sorts. The first is that which foretells the changes and vicissitudes of things; as Rain, Floods, Winds, Faire-weather, Drought, Pestilence, health, death, peace, war & the like. The 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, journeys, Suits of Law, etc. ●hich is too superstitiously observed and ●ught by divers Physicians; as namely, ●. Aponensis, Paracelsus, Arnaldus de ●illa nova, Dariot, and others. Notwithstanding Hypocrates, and Galen, with divers 
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 Physicians, confound judiciary, ●r conjectural Astrology, with Astronomy: for that the Predictions are grounded ●n the Course, Motion, Conjunctions, Oppositions, and Divers Aspects of the stars; 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.  Physicians and Astrologers maintain, (according to the doctrine of Aristotle) that the stars work not upon sublunary Bodies, but only by their Heat and Motion. Caelum, (says he,) in haec inferiora agit, mediante Lumine, & Motu. And they say, that whatever Hypocrates, Plato, or Avicen have said, concerning Astrology, must be understood as spoken o● Astronomy: in like manner as Cels●● takes the Heaven, for the Air, in imitation of the Poets: And Avicen, by the Celestial 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 stars, 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 Averro saith.  
john Taxil, a French writer, being very much offended with a certain scrupulous Bigot, that had taxed him of error and impiety in his Cometology; hath put forth a learned tract of Astronomy, which he dedicates to M sieva du Vair: where he proves out of Thomas Aquinas. that as a Physician can judge of the Goodness of 
Aquin. l. 3. cont. gent. c. 54. 84. & 86.  the understanding, by the Complexion and Temperature of the Brain, as by the Immediate cause: In like manner may an ginger, by means of the Celestial motions, as by the Remote cause, judge ● the Disposition. And thence he concludes, that Astrologers oftimes hit right ● their Predictions concerning the Manors of men; yet still without imposing a●● necessity on Future events, which ●ay divers ways be hindered. And this the opinion also of M. Delrio, who affirms 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 etc. Li●t enim nobis metuere, aut suspicari simi●a, neque 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 suspicion ●f such and such Accidents, as may befall a man. As for example; if it be only proposed thus: that there is a suspicion, that a Child will be thus, or thus; or he shall be ●nclined to these things; or the stars portend, that such things shall befall him; etc. ●or in these cases, we may lawfully fear, or suspect, that such may fall out, an● therefore it can be no sin at all, if we study to prevent them: it being a gre●● point of wisdom to be cautelous; an● therefore in itself good. Cardinal 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 do impugn the freedom of the Will: seeing that the Pagans themselves never thought, that the stars did Enforce our will; but rather, that a wise man ha● power to rule the Stars.  
But the Astrologers say, that the starred 
Ptol. Cent. l. 1. quadr. c. 3.  may move our will, Jndirectâ motione, is est, remotè, & ex accident: 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 junctinus, in spec. Astrol.) The stars 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 leges adversantur opinioni Stoicae, & Prisanistae; 
Can. non licet 26. q. 5. gios. in verb. propped. seget.  & non huic Astrologiae, a S. Theogis decantatae, & quam S. Canon's conssere.  
We conclude then, with Rodericus à 
Medi. apel. l. c. c. 2.  astro, that judiciary Astrology is of two ●rts, Natural, and Artificial, or Imagi●ry: and these two differ from each other ● three things. In the first place, the Natural or Physical Astrology, observes the natural Influences and Impressions of ●e Stars; such as may be proved by ●nse, and Natural demonstration: But ●e Artificial forgeth certain influences ●f Constellations and Imaginary Aste●smes, which they call Occult Properness; 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 ripeness of years; under Mars, Choleric, under Mercury, Elo●ent; under Luna Fools; under Capri●orne, Kings: etc.  
In the second place, Natural Astrology believes, that the Virtues and influences of the stars have no power to work 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 do follow the Temperature of the Body.  
Lastly Physical, or Natural 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 julius Caesar had foretold him, that he should not outli●● the Ides of March: Aeschilus' the Poet that he should die by a blow on his head 
Plin. l. 10. c. 3.  Nero, that he should be Emperor; bu● that he should also be the bloody murderer 
Tacit. an. l. 14.  of his own Mother Agrippina: tha● Ascletarion should be torn in pieces and eaten by dogs: that Galba, Vitelli●● and Tiberius should be Emperors.  
All which are Events, that depend either on Fortune; that is to say, on no certain Determinate cause; or else on ou● own wills, over which the Stars have no more power, than they have over the understanding, on which the will depend. But, which is worse than this, the●● judiciary Astrologers attribute to tha● Stars the power of working miracles, and a thousand such like superstitious folly's. And sometimes also, under the pretext of judiciary Astrology, they impiously meddle with the black Art: which caused Pope Sixtus Quintus to thunder out his Excommunication against judiciary Astrology, and all those that professed any such Mathematical Arts.  
Keeping myself therefore to the Doctrine of Catholic Church, to the censure whereof I submit all my writings; (notwithstanding that Cardan confidently 
Aphor. 27. segm. 5. Aph. Astr.  affirms, that it is easier to know by judiciary Astrology, the Passions and Affections of men, then to foretell winds, rain, and hail: because that the hour of a child's nativity may more certainly be known, then that of the gathering together of so many vapours, and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or evaporation:) my opinion is, that by judiciary Astrology it cannot been known, whether or no such a one is subject to such and such Passions, and therefore not to love, or Erotique Melancholy. For, as Ptolemy says, Soli Divino Numinc 
Centil. prop. 1.  ●fflati, praedicunt Futura Particularia: 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 unlawful dealing and fowl play of their own 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 jeers 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 Stars, to thee, their Prophet, do reveal  
The Fates of all: and nought from then conceal.  
Yet though thy wife's false play the Stars All see,  
There's none of them so kind, to tell it thee.   
And for answer to all those instances before alleged, for the certainty of Astrological Predictions, we say, with the Poet Euripides, that these kind of Fellows 
In Iphigeneia.  are furnished with lies at all times, and very seldom tell the truth; being, as the Epigrammatist styles them, the Sons of impudence and Rashness, 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.  Hypocrates, affirms, that those men that take upon them to profess the Art of Physic, without the perfect knowledge of Physiognomy, are as it were in perpetual darkness, and commit many gross 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 certain, because that the Face is, as it were, the Epitome, Index, and picture of the soul, representing by its divers Characters and extract of all the Titles of its Nobleness: And is therefore placed in the Frontispiece of this Fabric of our body, to the end it may be known, that there she keeps her Court, and chiefest Residence. Animi est omnis actio: & Imago Animi vultus est. The Soul is the Original cause and Principle of all our motions and actions: and the Face is the Image of the soul. 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 soul. It seems, saith Plotinus, that whatsoever is Fair and Beautiful, is also Good; for both these the Greeks express by one and the same name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as if, saith he, the external beauty of the Body, depended on the Internal Form. And therefore the Ancient Greeks, considering this, accounted only those men that were of a Beautiful and comely Aspect, to be worthy of the Crown and Sceptre.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
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 Soul, was attended on by that also of the Body: because that the beauty of the Body depends on the goodness of the Constitution and Temperature, according to Galen. Now it is agreed on, on 
Lib. 1. de San. tuend.  all sides in our Schools, 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. 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 Hypocrates in his epidemics lib. 6. Sect. 5. is of opinion, that it imports much to Wisdom, to be Lean: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For those that are overfat, 
Exhort. ad Bon disc. Lib. 1. de san. tuend. L. 4. de Plac.  says Galen, have their soul as it were buried in a heap of dirt; 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 box on the ear, describes him to be ill-favoured, of a ridiculous dwarfe-like stature, with a sharp little head, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) intimating unto us, that such men are generally Mischievous, Envious, Impudent, and vainglorious fellows. So Sallust also notes Catiline for his Deformity, and Baseness of Conditions: and the ill-favoured looks of julian the Apostate, was an Evident Argument of his Accursed Life.  
On the contrary, we see commonly 
Epidem. l. 2. sect. 5. 1.  that, as Hypocrates observes, those that drawle out their words, and stammer in their speech; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are of a good Nature. And again, those that have little, dry, hollow eyes, with a long, thin wrinkled visage, are lewd, crafty, slanderous, 
Aristot. Polem. Porta.  envious, covetous, treacherous, sacrilegious rascally fellows: Especially, if they are wont to look very steadfastly on any thing, and use to bite their lips when they are thinking of their business: But above all, if they have but little beard.  
Poco barba, & men Colore:  
Sotto'l ciel non è peggiore.  
Says the Italian;  
He that has but little beard on his face, and less colour; there cannot possibly be found a worse complexion than his. And such a one is that Villain 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 signs, on any man's complexion, as if they were always necessarily true For Alcibiades, who was the most beautiful & comeliest young man in his time, was notwithstanding a very vicious 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 Pattern of Fortitude, Prudence and Temperance; notwithstanding that he was often sought unto, and tempted by women: as Tully reports it of him, in his book De Fato. cum Socrates videret uxores in se jurgantes, & ille eas deridebat; quòd propter se, foedissimum hominem, simis narribus, recaluà front, pilosis humeris repandis cruribus, discreparent. Not but that he was Naturally inclined to Lust; as Zopyrus, that famous Physiognomist judged of him, and as himself ingenuously confessed: but that by Moral Philosophy he had corrected the bad Inclinations of his own nature.  
Now all Physiognomy is grounded, as 
Physiog c. 1. & 4.  Aristotle says, on the Sympathy that is betwixt the Body and the Mind. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Habit of the mind being altered, causeth an alteration also in the Body: and so the contrary. For, as the same Author elsewhere concludes, if the manners of the mind did not all depend on the Temperature of the Body; in vain should the Physician attempt, with all his Medicines and Helleborismes, the cure of those that are sick of Love, or any the like Passions. Not that I would have you think, that these physiognomical signs do always necessarily discover the Passions and Affections of the mind, but only for the most part, and Probably.  
Besides, all Physiognomists affirm, that we ought not peremptorily to conclude any thing, from the disposition or Temperature of any one part alone: but we must compare divers signs together, & so give judgement accordingly: yet still with this Proviso, that we extend not the jurisdiction of this Science any farther, then to those Passions that are Natural to Men, as Anger, Lust, etc. and not to such things as are of Free Election, as to be an ginger, Physician, Lawyer, or the like.  
We conclude then, that a man may know by Physiognomy, not only those that are actually possessed 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 hair, great veins, & 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 lustful desires: But I shall be bold to affirm it more confidently, if he be also Bald withal, as was Socrates, Galba, Vitellius, Otho, Domitian, and julius Caesar; (of whom it was once spoken thus by one at Rome. Vrbani, servate uxores; nam Moechum calvum adducimus: Citizens, look well to your Wives; 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 he have little Ears, a great Nose, thick weak thighs, over-hanging Eyebrows, or is flat-nosed; as Socrates was. Valescus de Tarenta, the most famous Physician of his Age, observes the chapping of the Lips in Women to be a sign 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. not Mir. c. 26.  Terra rorem. And Levinus Lemnius affirms the same of those persons that are Lame, and Cripples: which is the Opinion also of Athenaeus, and Theocritus his Scholiast, who affirms this to be the reason, which moved the Amazons to make their Children Cripples: Notwithstanding 
Lib. de Artic.  Hypocrates, 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 be 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, than 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, than any other 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 will undertake to guess at the Temperature of the Liver: Among which is Avicen, and Rhasis, who by the greatness of the Fingers, pretend to give a guess at 
Fen. 2. l. 1. doct. 3. c. 1. & Fen. 14 l. 3. tr. 1.  that of the Liver, and endeavour to confirm this their conjecture both by reasons, and Experience. For the Veins, being derived from the Liver, as from their Principium Radicationis & Dispensationis; (for as Hypocrates lib. de Alimen. affirms, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Liver is the Root, from whence all the Veins do spring:) and being united, and meeting together in the Hand; they are the cause of that Mutual and Reciprocal sympathy that there is betwixt these two parts. And so by consequent, the Temperature of the Liver will appear more evidently in the Hand, then in many other of the parts of the Body. Besides, the greatness 
Th' a Vega cap. 8. Art. Med.  of the Fingers is an Argument of the greater Quantity of Matter, which is communicated by the Liver to the extreme parts of the Body, and also of the greatness of the Liver itself. 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 Lasciviousness.  
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 Magic also; that the Canonists, and of late years, Pope Sixtus Quintus, have been constrained utterly to condemn it. So that now, no man professeth publicly this Cheating Art, but thieves, Rogues, and beggarly Rascals; which are now every where known by the name of Bohemians, Egyptians, and Caramaras; and first came into these parts of Europe, about the year 1417 as G. Dupreau, Albertus 
Krant. l. 11 P. Virg. l 7. de invent, re●.  Krantz, and Polydore Virgil report.   

CAP. XXIII. Whether or no, by Magic 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 he says, that Love is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great Magician and Enchanter, have been bold impiously to maintain, that this disease of Love can neither be found out, nor cured, without the use of Magic. But this opinion of theirs I shall hereafter in a more convenient place examine, only telling you here; that as there are some Stomaches 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 of the writings of the most Authentic Authors.  
It is true indeed, that there are two findes of Magic: the one Natural, and the other Artificial. By the former of these we understand, an Exact and Perfect knowledge of the Secrets of Nature; which makes us able to Prognosticate and foretell Future Events, by the knowledge of things Past, and Present. And this is that Magic which is styled by Hypocrates, ●n Prognost. & Epidem. the Sister of Medicine; as being both of them Daughters of one Father, Apollo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
But the Artificial, whether it be open, ●ative, or Divinative, is most abominable, and utterly forbidden by all Laws, both Divine and Humane.  
Professors of this Impious Art were of old, Numa Pompilius, Zoroaster, Pythagoras, Hostanus Procones, Democritus, the Egyptian Priests, the Persian Magis, and the French Druids: and at this present time, as they say, the Jewish Rabbins. This Accursed Art comprehends within it a Thousand other kinds, reckoned up by the Canonists, Cap. Illud. 26. q 2 seq. & Cap. Igitur, & seq, q, 3. and also by Giraldus Franciscus Venetus, Polydore Virgil, 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 practice some of these Feats that they have received by Tradition from their Mother perhaps, or Nurse; & so, not thinking forsooth to do any harm, as they hope, they Paganize it to their own Damnation. For it is most certain 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 flowers betwixt their hands, by this means thinking to know their Loves: And for this cause Theocritus calls this herb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if we should say, Tel-love.  
Oionoscopy is a kind of Divination that is performed by the observing of certain Birds, as Magpies, Crows, Ravens, Sparrows, Owls, and all those other kinds of Birds which they call, Oscines. To which kind of Divination we may also refer those Auguria, so much in use among the Ancient Heathens: and in fine conclude with the Poet Pacuvius concerning these Bird-masters, who says thus of them.  
Istis, qui ex alieno jecore intelligunt:  
Plusque ex Alieno jecore intelligunt, quam ex suo,  
Magis audiendum, quam auscultandum censco.  
Those men, saith he, that peep into the Entrails of Beasts, and understand more thence, then from their own Insides; I think they are to be heard only, rather than harkened to.  
Theocritus in his Idyllia, makes mention of the Art of Coscinomancy, which is to be done with a Sieve, or Search made of Hair: and some others of Cleromancy, ●y the chance or hazard of Fortune, which they call Prenestine. Others speak also of another kind of Divination, by the opening of a Book at all adventures: and this was called the Valentinian Chance, and by some Sorts Virgilianae: of which the Emperor 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 skilful and discreet Physician.   

CAP. XXIV. Whether or no by Oniromancy, or the Interpretation of Dreams, one may know those that are in Love.  
MAcrobius upon Tully's somnum Scipionis, and Hugo de S. Victore, make five kinds of Dreams: but S. Gregory in his Morals, lib. 8. cap. 16. & lib. 4. Dial. cap. 4. will have them to be six. Tertullian restrains them to Three sorts; and Hypocrates acknowledges but Two; and those are, either Divine, or Natural. Now if we should comprehend the Animal, under the Natural; and the Diabolical, under the Divine; it were an easy matter to reconcile the differences of these Authors several 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 quisque facit. Nam cum prostrata sopore  
Languent Membra; Quies, & Mens sine pondere ludit;  
Scribit Amatori Meretrix dat Adultera numos.   

Our Dreams are not upon our slumbers thrown  
By th' Gods: Each one's the Author of his own.  
For when the soul's wrapped in a gentle Trance,  
Wantoness dream o'er their former dalliance: etc.   
The reasons that he brings to prove, that no Dreams are Divine, are in my Opinion of no validity at all, if a Man but examine them throughly: However, his authority is of less moment and force, then that of Moses; which is also seconded both by Hypocrates, and Homer; who affirms, that  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
that is, as Ronsard translates it into French.  

Des Dieux çà bas certaine viennent les Songs.  
Et Dieu n' est pas artisan des Mensonges.   

Those Dreams the Gods us send, have sure event.  
For they to cozenage ne'er give consent.   
Those Dreams we call Diabolical, that are caused by Evil Spirits: such as was that of the Emperor Tiberius, who, by the means of a knavish Magician, was made to Dream, that he must give Him such a certain sum of Money: But the Emperor, by chance coming to the knowledge of this Cheater's plot, instead of the money, bestowed a halter upon him for his pains.  
The Pagans were wont to expect these Dreams, lying all night upon skins, spread on the Ground, either in the Temple of Aesculapius, or else in that of Castor and Pollux, as appears out of Virgil. Aeneid lib. 7.  

Pellibus incubuit stratis, somnosque petivit:  
Multa modis simulachra videt volitantia miris,  
Et varias audit voces; fruiturque Deorum  
Colloquio; atque imis Acheronta affatur Avernis.   

He, lying down on skins spread on the ground,  
Expects his Dream: when strait, encircling round  
The sacred Fane, strange awful shapes appear:  
Whilst from the Gods, Deep Accents strike his ear.   
But the Women, when they were wounded with Cupid's dart, would choose rather to go to the Goddess Bona, then to Aesculapius; if it were Natural Love, & not that Preposterous Lust, that Nature abhors: unto which many of them ofttimes basely yielded 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 Dream 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.  Qualiacunque voles, judaeus somnia vendit. Spondet Amatorem tenerun; vel divitis orbi Testamentum ingens, etc. 
Natural Dreams are such as are caused by the Disposition and Temper of the Body. For in sleep, the soul 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 apprehends the Disposition and State of the Body, and enjoys all things that the can desire, whether Possible things, or impossible, as though they were present, and in her power.  
The consideration of these Dreams, is, by the general consent of all writers, very necessary in Physic, for the knowledge of the Humour that doth predominate, & to find out the disposition of the Body. For commonly those that are full of Humours, dream that they carry some great burden upon their back: whereas on the contrary those, that are free from all Repletion, dream that they are either running a Race, or leaping, or perhaps Flying in the Air. The Choleric Dream of Quarrelling, and Fight; the Melancholy of Funerals, Darkness, and Mourning. The Phlegmatic and Rheumatic dream that they are fallen into Rivers, Wells, Rain and Snow: Those that are Hungry dream of good cheer, & Feasts; and the Amorist of his Wenches, Sports, Plays and Masques.  
And here by the way you are to take notice, that in Dreams all things seem 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 Animal Dreams 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 Mind hath been busied with in the day. The Good, saith Aristotle have good Dreams: because that when they were awake, they had good Thoughts in their Mind. Such were the Dreams of the Primitive Christians; because they continually medicated, says Philo judaeus, on the Power and Providence of God. The Lawyer pleads in his sleep: The Soldier Fights: The Mariner cuts over the surging Seas; and the Hunter returns home loaded with his Game. According to that in the Poet.  

judicibus lights; Aurigae somnia, Currus:  
Vanaque nocturnis meta cavatur Equis.  
Jaudet Amans furto, etc.   

The Lawyer pleads in's sleep: the careful Swains  
Manage their prancing Coursers o'er the plains.  
Lovers dream o'er their stolen delights. etc.   
And if by chance our dreams 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 seems to be very possible for a man to know, whether one be in Love, or no, by his Natural and Animal dreams, if so be the party will but truly relate them at his waking; and that without any regard had at all either to the Stars, or any other such Fopperies, as are to be found in julianus Cervus, Artemidorus, Arnaldus Villanovanus, and other such like Authors as these, who have infected the science of Physic with a thousand toys and fooleries.   

CAP. XXV. Whether or no, jealousy be a Diagnosticke sign of Love-Melancholy.  
ALexander Piccolomineus in his Ethics, Lib. 10. cap. 7. Labours to prove, that true Love must be free, and void of all jealousy: Because that he that pursues any thing with a virtuous 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 Weakness only that is afraid of an Encounter, as being conscious of its own insufficiency and want of power to resist.  
But Plutarch is of the contrary opinion, and says, that as Virtue is not Praiseworthy, nor produceth any laudable effects, unless it elevate the heart, and raise in it an earnest desire and Emulation, to be like good men, and to be accomplished with all those Endowments that are requisite for the attainment 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 increased 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.  
Vt Paris hanc rapuit, tum demum uxore career  
Non potes. Alterius crevit amore tuus.   

●restes loved Hermione the more,  
'Cause now she should have been another's whore.  
Why grievest thou Menelaus? thou couldst be  
At Crect, without thy wife, or jealousy.  
Only thy Love a Rival could not brook.  
Thus thine, from Paris love, new forces took.   
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 jealousy and that from hence it will necessarily follow, that Phaulius, that voluntary Cuckold, that played the Pander for King Philip, with his own wife, did not love her with any true love. Nor that infamous Galba in Rome, who having one night invited Maecenas to come and sup with him, and perceiving him, as they sat a● the table, to cast amorous glances on his wife, when supper was ended, he took occasion to counterfeit himself asleep to the end that Maecenas might have the more liberty to court his wife to his desires. Mean while there comes a servant of his into the room, who finding his Master, as he thought, asleep, went toward the table, thinking to steal a cup of wine that stood there: which his Master Galba Perceiving, and not willing to lose his wine, he hindered his servants purpose with a sudden exclamation; and cries our unto him, Non omnibus dormio, I do not sleep for every body; but only for Maecenas.  
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 Tartary are re●orted to be at this day; as of old, the La●daemonian, Cyprian, Rhodian, and Assy●an were.  
But as jealousy insinuates itself into the Mind under the title and pretence of ●ood will: so when it hath once gotten possession of it, it presently begins to play ●he Tyrant, and torments it extremely; and makes the Lover look with a pale, ●eane, and amazed kind of visage, and sometimes casts him headlong into Despair: 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 Virtues, 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 evils in the world be free; he could not, in my opinion, make a fitter choice, then of this mischievous jealousy. Because that in all others, the pain endures no longer the the cause: but jealousy 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 evil, to draw a true, and real torment. Thus the famous Painter Parrhasius was wont to put his own servants to torture, that by seeing them, he might be the better able t● express to the life the Pains 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 hypochondriacal Melancholy, to fall sick, with the very fear of being so.  
So that we may conclude, that jealousy of times causes us to be overtaken by that which we desire most of all to avoid: and therefore a witty fellow once said, that jealousy, and Cuckoldry, had their feast kept both on a day. And indeed this seems to be confirmed also by many examples; as namely, that of Danaë, who so long as she enjoyed her liberty, continued chaste: but she was no sooner imprisoned in the brazen Tower by her jealous Father, but presently she was lost. For, as the old Comic Poet saith,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
There is no door so close, nor closet so secret, where a Cat, and a Wencher will not find entrance.   

CAP. XXVI. The Prognostics of Love, and Erotique Melancholy.  
MAny have been of opinion that this disease was altogether incurable; and that it was wholly Supernatural, and inflicted upon men as a punishment, or revenge for some evil committed by them, from a kind of little Daemon of the same name; to whom the Pagans attributed the command of Love; as they also did of Fevers, to the Goddess Febris; the Night Mare to Hecate, or the Demigods; the Terrors and affrights in the Night, to Pan: the Falling sickness, to Hercules: so likewise making Cupid the God of Love; Venus, of Lust; Mercury, of Thievery; and Mars of Choler and Anger: that so by this means they might find the juster excuse of those outrages, which, when they were transported with their Passions, 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 Saturn, 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 Stars.  
It is the custom of ignorant fools, saith Hypocrates, presently to say, that a disease, and the causes of it are Divine, when they do 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 years since were infested with, the sweeting sickness, small Pocks, and the like, should be Divine, and therefore held incurable, because perhaps they cannot be cured by the idle Prescriptions of Empirics, Mountebanks, and cozening Impostors, nor by the charms and juggle of Magicians and Sorcerers.  
Besides, seeing that all manner of persons are not equally subject to this disease, as, for example, eunuchs, children, and decrepit old folk: and that Love, as we have already showed, springs from the eyes, grows stronger by daily conversation and familiarity, kissing and embrace and other amorous passages; and is raised to the height of rage by the use of certain Animals, Plants, and Minerals; but is quite extinguished by other remedies that are endued with the contrary qualities: There is no show of probability that this Malady should be supernatural and Divine, rather than any other. For in all diseases in general Hypocrates acknowledgeth that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: something Divine.  
We conclude then, with Galen, that neither Love, nor the Falling-sickness, are Divine diseases. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Non Deus, ut perhibent, amor est; sed amaror, & error. 
Some others have conceived Love to be incurable, because that for the most part, he that is sick of this disease, does not desire to be cured of it.  

Vive, Deus, posito, si quis mihi dicat, Amore:  
Deprecor. Vsque adeo dulce, Puella, malum est.   

Should jove say; leave thy Love, and shun thy Fate.  
I would not purchase't at so high a rate.   
For he still feeds himself with his own vain hopes of being able to find a cure, without the help of Physic; and bears it out with a good face, pretending that it is nothing, but a mere flea-biting.  
Amantis credula vitam  
Spes fovet: & meliùs cras fore, semper ait.  
Sed quia delectat Veneris decerpere fructus; Dicimus assidue, cras quoque fiet idem.  
Interea tacitae serpunt in viscer a flammae.  
His own credulity still makes him hope; and this hope keeps him alive, in expectation still of the accomplishment of his desires: which when he hath once attained unto, he than conceives himself to have reached the highest degree of happiness; and persuades himself that these his joys and pleasures shall never fail: till at the last, his own experience convincing him, leaves him more miserable than before.  
This Hope, blowing with its gentle gales the fond desires of Lovers, kindles in their minds a fire, full of thick smoke, which darkens their understanding; and carrying away with it their thoughts, casts a mist over them, taketh away their judgement, subverts their reason, and makes them, as it were, dream 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 Mistress, by the force of his beauty and comely shape: another, by his fair carriage and winning behaviour: a third presumes upon his greatness of birth, and the Nobility of his Progenitors: a fourth hopes to win her by his witty and eloquent discourse: however if all these fail, there is great hope that at length she may be moved to compassion by sighs and pitiful complaints: which is indeed the Lovers last refuge.  
I shall therefore easily grant to the Sectaries of this opinion, concerning the incurableness of this disease, that it is no small task to cure a sick 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 Physician. For as Hypocrates saith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for the curing of a disease, it is required of the Patient also, as well as of the Physician, that he make what resistance he can against it, and by no means 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 means found out of times to bring the Patient to desire and seek out for cure of his Malady: as we shall show you hereafter, in the 32. Chapter of this Tract.  
Lastly, some learned Authors have 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 skilful far in love, than Physic, cry out in this manner.  
Me miseram! Quòd amor non est medicabilis herbis.  
Destituor, prudens artis, ab arte meâ.  
And even Apollo himself, the Author and first Inventor of Physic, 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 relieve himself with all his skill.  

Nec potui curas sanare salubribus herbis.  
quicksands quid erat Medicae, vicerat, Artis, Amor.   

No healthful herbs my Torment could allay.  
My Art was forced my Love's power to obey.   
But those men that maintain this opinion, do not only offer great injury to the faculty of Physic, which, as Democritus says, is the sister and companion of wisdom: but seem also foolishly to accuse the Almighty Creator, who, being the Prototype of all goodness, (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 been discovered in the space of six or seven thousand years, either by reason, or experience; which are the only means by which Physicians 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 Physicians have handled the cure of this disease, not simply as Physicians, but as Philosophers also, which is an inseparable quality from a good Physician: as Galen, following the doctrine of Hypocrates, hath proved at large, in an entire Tract concerning this particular.  
And if the mind be afflicted at all in Love; it is by reason of the mutual 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 withal; only concluding with that of Democritus, who affirms that the diseases of the body do infatuate and dull the mind, and draw the understanding also to Sympathise with it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cleomenes, the son of Anaxandrides, being sick; his friends reproved him, and told him, that they observed in him other strange humours and fancies, than they were wont to do: 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 sick, that I was before: being then changed from what I was, no marvel, if my humours and fancies be changed also. If an Apoplexy can lay asleep, and, as it were, quite put out the eye of our understanding: then questionless Melancholy, and Love will cast a mist at least before it; and so by this means there will hardly be found one hour in our whole life, when our judgement will be found in due order, our body being subject to so many mutations, and encompassed 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 skilful in Physic: 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 natural remedies, and also subtle conceits and devises, intermixed 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 Physic, are carried away wholly with malice, and their own fond opinion. And therefore the Poet was much to be blamed, when he abuses it with the title of a Mute, dumb Science.  
Scire potestates Herbarum, usumque Medendi  
Maluit; & Mutas agitare inglorius Artes.  
Unless perhaps some body will undertake to excuse Virgil here, and say, that he calls it, a Mute Faculty, because that, as Hypocrates says, a Physician must not be a Prating, Babbling fellow; for, as the old Comedian says.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Such a Physician is the worst disease of the Two.  
We conclude then, that Love is not incurable, though it be indeed somewhat hard to be cured: and therefore the Poets 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 again.  
And yet this Malady is so much the more hard to be cured, if it be accompanied with those Symptoms mentioned in the second Chapter; but especially that of jealousy.  
Qui timet ut sua sit, ne quis sibi subtrahat illam;  
Ille Machaoniâ vix ope tutus erit.  
He that is jealous lest he lose his Love, Machaon's art cannot his grief remove.  
For then the Heart and Brain do both suffer by the sympathy of the Liver, and secret parts. Now Hypocrates says, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Those diseases that arise from the strongest parts of the Body, are always the most grievous.  
The Astrologers say, that there is required a great deal both of Time, care, and diligence, for the cure of those persons, that are first taken with this disease, under the Influence of Saturn; 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 Saturn, or was in a Trine, or Sextile Aspect with the Moon, when the party was first seized 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 add mine own; 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.  Senex, Amore captus, ultimum malum. 
For as Hypocrates in his Aphorisms affirms: Those Diseases that are not agreeable 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 Comedian, where he says, that  Amare, juveni 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, says, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: men are wont with the greater eagerness, and with a kind of Madness to desire those things that they cannot compass: the same hath Hypocrates pronounced of old doting men that are in Love.  
And Avicen says, that if this disease come once to be Habitual, it is then altogether uncurable, and makes the parties affected hectical, Sottish, and Foolish; and sometimes also they are so bad, that they grow wolfe-mad, or perhaps turn to be their own murderers: as I have already showed by divers examples.   

CAP. XXVII. Of the Incubi, and Succubuses.  
SOme Divines have been of opinion, that Irregular and Melancholy Love, extends its power and jurisdiction, as far as to the very Angels, and Devils 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 Angel, 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, all good Christians, who by the Integrity of their life, and purity of Conscience, do differ as much from the common profaner sort of men, as Angels do from men. But those that hold the other opinion, urge for themselves that passage in Genesis, where Moses says, that, the sons of God, seeing the daughters of Men, that they were fair, they fell in love with them. In the explication of which place, josephus, Clemens Alexandrinus, Justin Martyr, and others, by the Sons of God, understand the Angels. Notwithstanding R. Abraham Aben Ezra interprets this place of Virtuous Men, or else the sons 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 Sons of God, men of great stature were meant: and that, according to the Idiotism and usual manner of speaking among the Hebrews, who are wont to call those men that are very tall, the Mountains of God. And this interpretation of his seems also to be confirmed by that which follows; where it is said, that to of these marriages that were made betwixt the Sons of God and the Daughters of men, were brought forth Giants.  
For mine own part, I shall be ready; as in this, so in all other places of Scripture, to submit myself 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 Succubuses 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 Murder 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 Devils, and Jncubis: and of such copulations, they say, were begotten, Hercules, Romulus, Servius Tullus, Merlin, and many others. I grant it possible, that the Devil may delude the senses and Fancy of such lewd women, and cause their belly to swell, as if they had had carnal copulation really with a Man: and perhaps in their travail make them seem to be delivered of a dead Child. jacobus Rucssius relates a story of one Magdalen, that lived in the City of Constance, who having given way to a Devil or Incubus, that haunted her, by the persuasion of her Confessor, was at the time of her travail delivered of a thousand Trumperies, as pieces of broken glasses, Nails, pieces of wood, hair, pitch, tow, stones, bones, and such like stuff, but with extreme pain. And sometimes also the Devil assumes a dead body, and by this means enticeth wicked minded persons to couple with him. Vincentius reports a story to this purpose, of a certain young man, who one evening going out to a river, to swim and wash himself, as he was in the water, he caught a woman by the hair of the head: whom presently he carried home along with him to his house, without speaking a word; and afterward had a son by her. But the woman never speaking one word all this while, made the young man very much wonder at the strangeness of it: and desirous to try if he could make her break of this her long silence, which made both himself, and all his kindred very much suspect the condition and strange production of this monstrous Child, he made her believe one day that he would kill her son; at which she spoke some few words, but instantly vanished out of his sight. jacobus 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 plainly proves that of St Chrysostome to be true, that Quoscunque Diabolus superat, per Melancholiam superat. Whom so ever the Devil overcomes, he overcomes by Melancholy. And therefore the Physicians for very good reason call Melancholy, the Devil Bath.  
Yet is it most certain, that some women have verily thought that they have been forced by the Devil, or some Witch or other; when as in truth they were only troubled with the Nightmare, a disease which the Latins call Incubus, the greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jnsilire: and by some, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Themison calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to suffocate, or strangle: the Arabians call it, Alchabum, Algiathum, or Alneidalan, as Avicen saith.  
This Disease takes them commonly in their first sleep, when as the thick gross vapours which are carried up to the Brain, stop the Nerves that serve for speech and Respiration: by which means the parties thus troubled, think they have a heavy burden lying upon them, or else some Devil, or Witch, that would attempt a breach upon their Chastity. And therefore Hypocrates says, that Maids that are marriageable, and Widows, when they are troubled with Love-Melancholy, think that they see the Devil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for he doth not say, that they do see such things.  
And although that this disease is caused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the abundance of vapours arising from Repletion and Inconcoction, and accending up into the Brain: yet Physicians call it not by the name of the Nightmare, or Incubus, unless the Imagination also be hurt withal, in like manner as in Melancholy, which disease it often presageth; or else the Falling sickness.  
I could add here, that I myself have seen, in the town of Castelnadaruy in Lauraguex, two young women, that maintained confidently for a certain truth, that either the Devil, or some witch or other, lay with them every night, as their husbands lay by their sides: Both which by the help of God I cured, and they now acknowledge the weakness of their Fancy, and their own Folly.   

CHAP. XXVIII. Whether the Love of Women be stronger, and more dangerous than that of Men.  
IT is most certain, that, as Galen says, a Hot complexion, or such a one that is Hot and Dry, is much more prone to dishonest and irregular Love, than any other Complexion, or Temperature whatsoever: from whence we may also infer, that the Loves of these Complexions, must necessarily be also the most violent, and so by Consequence, that Men must be oftener, and more grievously tormented with this Malady, than Women, who are of a Temperature both less Hot, and less Dry: For as much as Nature had never brought forth a Woman, but only for want of Heat; and therefore Aristotle calls them the Defect, and Imperfection of Nature: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Female seems only to be the Issue of Nature's Impotence.  
But Chrysippus the Philosopher, as Galen reports him, neglecting these weak reasons, affirms the contrary: and says, that Love is a Motion of the Mind, that is irrefragable, & opposeth itself against the power and rule of Reason: which is also approved both by Aristotle, and also all the School of Physic.  
Whence we may conclude, that without all doubt a Woman is in her Loves more Passionate, and more furious in her follies, than a man is: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: says Hypocrates, lib. de his quae ad Virg. spect. Women are Naturally of meaner Spirits and less courage, than Men; neither is their reason so strong as theirs: and therefore are they less able to make resistance against so strong a Passion, as Galen says. And hereto agrees that of the fair Hero, in her Epistle to her dear Leander.  

Vrimur igne pari: sed sum tibi viribus Jmpar.  
Fortius ingenium suspicor esse viris.  
Vt corpus, teneris, sic mens infirma puellis.   

Our flames are equal: but your kinder Fate  
Hath lent your strength, your Heats to temperate.  
But in our weaker Sex, our Passions find.  
A feeble Body bears a feebler Mind.   
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 seldom any Men, whom we never see brought to that Extremity: unless they be some effeminate weak spirited fellows, that have been always broughtup in Lascivious courses, and in Lady's 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 reign.  
Our Flames would still a lawful end attain.   
This Assertion may also be proved by a strong Natural reason, which may be collected out of Aristotle, lib. 3, de Part. Animal. cap. 4. & lib. 1. de Gener. cap. 4. where he says, that Nature hath given straight Entrails, or Guts, without any turnings, or windings at all, to all gluttonous and ravenous Creatures; as Birds of prey, and the Wolf: but on the contrary, she hath variously and artificially interwoven the Bowels of those that it was expedient should be 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, & judicium, 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.  
So that although perhaps Men appear 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 equal 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 Body, which is nothing else but the Internal cause of the Disease: and which cannot be rooted out, except the external cause, that nourishes and preserves it, be first taken away. He than that undertakes the Cure, or Prevention of Love-Melancholy, must first, saith Hypocrates, have a perfect knowledge of the nature of this Disease, that so he may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apply such remedies, as shall be proper both for the Disease, Nature, and Age of the Patient, and also agree with the Seasons, and Times of the year. Otherwise he does but strike at the disease, Andabatarum more, Hoodwinked.  
And because that Love finds its passage through the Eye, and so seizeth on the Brain: If he intent to cashier 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 he let his Sword fall out of his hand, and ran to her ●d threw himself into her Embraces. ●nd so by the power of her Beauty his ●ary was suddenly changed into as Passionate a Love. Thus Galen: But the Scho●st upon Stesichorus reports the story otherwise, and says, that it was not Mene●us himself, but the Soldiers that he ●nt to stone Helen. However it were, we ●e commonly, that the Falling out of Lours, kindles anew their Love.  ●mantium Irae Amoris redintegratio est. 
And as a Candle, that is almost out, recovers its full light again, if it be but held downward a little while: in like manner Love, that is almost extinguished, if it be ●nclined and bend never so little to its Object, it takes fire afresh.  quam facilè Jrati verbo placantur Amantes? 
Although a Lover rage, & chafe; even now One fair word from his Mistress smooths his brow.  
And if the party, that is the cause of h●● Disease, be very beautiful: 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, seems i● like manner, as it were, to cleave asunder the Lover's Heart; and the Sighs are a● the Noise that follows the Cleaven stroke. But, as by doubling the force of the blows, although the Wood is at length cleft, yet by Reaction the Axe also hat● his edge turned, and is spilt: In like manner fair Ladies, after that they have perhaps with the force of their Beauty made an entrance into the Hearts of their Lovers, oftimes go off with a crack in their Honour.  
Some Authors, of no mean note, considering the admirable Effects that Beauty worketh, have been of Opinion, that there was a certain Transmission of Spirits from the body of the person beloved into that of the Lover: which did by this means produce a Reciprocal and Mutual Love. And for this cause the Roman Ladies of old were wont to wear about their Necks a kind of Wanton Figure, which they called Fascinum. And perhaps in Imitation of them, the Spanish Ladies do at this day wear a piece of Coral, or jet, made in the form of a Hand closed together with the Thumb thrust out betwixt the Forefinger and the Middlefinger, which they call Higo per no ser oiadas. The greeks call all such toys ●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, do 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 than they are; and to set forth her virtues also in the colours and shape of Vices.  
Et mala sunt vicina bonis: Errore sub illo,  
Pro vitio, Virtus crimina saepe tulit.  
Ill, bears the shape of Good. Thus oft 'tis seen,  
That Virtue hath for Vice mistaken been.  
quam potes, in peius dotes deflecte puellae  
Or else, says Avicen, let the Physician give this in charge to some Old woman who will be a great deal fitter to disparage and extenuate the good qualities of his Mistress: always provided, that the Patient himself be not Naturally a baminded Lascivious person: for this wi●● then inflame his desires the more. For every one Naturally loves their Like. But if she be very fair, and that it cannot b● denied, without the suspicion of apparent malice: then must they endeavour to lessen her worth, by comparing her with those he himself knows to be fairer.  Vos quoque formosis vestras conferte Puellas Incipiet Dominae quemque 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 foul, and deformed. As for example, if she have a handsome nose, of a reasonable size, and some what sharp: let them tell him then she is Scold, Luxurious, Wanton, and a mere ●imbe of the Devil; and that, according to the judgement of Aristotle. And then commend unto him the little 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 grey sparkling Eye; say then, that she is a fool, lustful, inconstant, and proud: and then commend as much on the other side, with Hestod, Homer, Pindarus, juvenal, 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 Critical Eye to find 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, unless they would suffer 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 judgement of Beauty, differs according to the variety of Fancy in the beholders. Ovid would have on fair, and little: Hector made choice of on that was brown, and of a bigger size; for so was Andromache.  Turpis Romano, Belgicus, o'er, colour. 
The Italian desire to have her thick, well set, and plump: the Germane preferre● one that is strong: the Spaniard loves a wench that is lean; and the French, one that is soft, delicate, and tender: but the Indians, a black one. Hypocrates, and after him, Celsus, commend a tall stature, in young people: but dispraise it in old.  
And for this cause the Ancient Poets feigned, that Beauty was the daughter of Iris and Admiration: because that as the Sun, reflecting upon a watery Cloud, deceives our Eyes, making us believe we see divers various colours, which are not there, but only in Appearance: In like manner is Beauty, nothing else, but a false flash of Rays, which dazzle our eyes, when it appears from among the clouds 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 seem to be; but only appear to be so, through the sole defect of the beholders, and through the weakness of their Eyes; who commonly judge that woman to be Beautiful, which is of a white complexion, and soft and tender: clean contrary to the judgement of Galen, who says, that those are the signs 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 goodness 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 arms and legs equally as far as he is able: and then taking the Navel for the Centre, and measuring him round about, that part that either goes beyond the Circumference of this circle, o● else reacheth it not, is to be accounted Improportionable. Vitruvius says, that the length of the face from the end of the chin, to the top of the forehead, is the tenth part of a man's 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 eyebrows joined together, make up the circle of both the eyes: and so is there a certain proportion in all the rest of the parts of the Body: as you may read in Equicola, and le sieur de Veyries, in his Genealogy of Love.  
Yet notwithstanding, the Indians love those that have thick lips: the Peruvians judge those the most beautiful that have great rolling eyes; and the Mexicans those that have little foreheads.  
If you cannot persuade the Lover, and make him confess, that his Mistress 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 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 fair, 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 Comic 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 himself a handsome wife; his neighbours commonly will have as much to do with her, as himself. So that Marriage seems to bring along with it unavoideably one of these great inconveniences.  
Rara est concordia Formae,  
Atque Pudicitiae.  
Beauty, and chastity seldom 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 itself,  (Formosa facies, muta Commendatio est.) 
Which seduceth, and over-reacheth the judgement of the beholder, leaving a strong impression behind it. But it is withal as a Letter written upon the Sand, soon defaced.  
Florem decoris singulicarpunt dies.  
Each day blots out some of its beautiful Characters.  
But for as much as, in the opinion of all Physicians, that have written of the cure of this Malady, it is necessary to represent unto the party affected, the foulness of his error, and the greatness of the offence, if he persist obstinately therein: I would have this great charge left to Divines, who are far fitter to perform it, than Physicians are.  
Yet it so falls out oftimes, that these admonitions do not work 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.  

Venus' admonita, relaxat nihil.  
Sinamque cogas, ampliùs intendere appetit.  
Admonitus autem amor magis premit.   

Love's deaf to Counsel. And if you by force  
Attempt to stop, you rather speed its course.   
But Plautus goes farther yet, and says that,  
Amor mores hominum moros & morosos efficit.  
Minùs placet, magis quod suadetur: quod disuadetur, placet.  
Cum inopia, cupias: quando copia est, tum non velis.  
Ille qui appellit, is compellit: Jlle qui consuadet, vetat.  
Insanum est malum, in hospitium devorti ad Cupidinem.  
Love is little better than mere Madness: for they that are possessed with it, are so humoursome, and Inconstant in their desires, that they know not themselves, what they would have: what they are persuaded to, that they cannot endure to hear of: and what they are dissuaded from, that they make choice of. What is denied them, that they earnestly desire: and when 'tis offered them, than they refuse it. etc. And the reason of this distemperature in the Mind of a Lover, is, saith Aristotle, because that he is wholly governed by his Passions, which stop and hinder all passage to his reason, which only is able to set him again in the right way to Virtue, from which he is now gone astray. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He that lives, saith he, according to his Passions, will never hearken to any man that shall reprove him, or dissuade him from it: neither indeed if he should hearken to it, would he be able to understand it. So Tibullus swore many times, and promised his friend, that he would never look upon his Mistress again: yet for all that he could not forbear.  

juravi quoties rediturum ad limina nunquam?  
cum benè juravi, pes tamen ipse redit.   

Oft have I sworn, I'd never see her more.  
Yet still my feet betray me to her door.   
The breaking of their oaths 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 little foolish children, without the use either of judgement or Reason.  
We must then, as P. Aegineta, and Avicen advise us, watch for a fit opportunity to give them some gentle admonitions. For in time, saith Galen, Passions may wear away: but not always, whensoever a man pleaseth. For it is here, saith Chrysippus, just as it is with those that run in plain 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 down some Precipice or steep hill; they cannot then stop themselves from falling, when they please, the weight of their own 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 heaviness of the body falling down a Precipice,) join their forces together; they cannot so easily be checked on the sudden, and at pleasure, but must be gently dealt withal, 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 soul and perfection of Physic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
We must also endeavour, if possibly we can, to convert his Love either into late, or jealousy, by persuading him that his Mistress doth not love him so well, ●s she makes him believe she does; and that all her entermaintments, favours, kisses, dalliances and embraces, are only Baits, and Enticements, to keep him in continual slavery: otherwise, she would more easily and willingly yield 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 own only; and so likewise to be grieved and troubled at the evils and afflictions of the person they love, more than for their own.  
And if the party affected with this Malady, be a woman, we may then add to this, the Dissembling of men, (which is as frequently found in men, as Inconstancy is in women;) together with the danger they incur of suffering shipwreck in their honour. And therefore Phidias the Painter, intending to intimate as much unto this sex, was wont to paint their Goddess Venus, with her foot upon a Tortoise: not so much to denote their false hood; as some have conceived; as to war them to have a care of their Honour. For the Shee-Tortoise in receiving the Male● dares not turn herself upon her back, 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 Natural posture again; 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 Devil; but also to the Crows, which are the slanderers, and such as will be proud 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 murder themselves, and threatening them, that if they did, their naked bodies should be exposed to the open view of all men: they changed their Minds, and by this means were deterred from running mad up and own the streets, or being their own 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 been besotted with these follies of Love. Sin hoc parùm ●uerit; ipsarum deinde Foeminarum imperfectiones, atque 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 far surpassed, both for virtue and learning, all those of Alexandria; where she also publicly professed Philosophy, in the time of Honorius and Arcadius the Emperors. It so fortuned, that a scholar of hers was so surprised with the beauty both of her body, & mind, that he grew almost mad for love. But a● one day this young Inamorato was very earnest in his suit to this fair damosel, & importuning her to cure him of his disease by satisfying his desires: she (being, as i● seems, not ignorant of the Precepts o● Physic 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 himself cured of his Love-Melancholy.  
Gordonius attributes so great power & efficacy to this kind of Remedy, or rather Physical 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 own 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) than he is certainly no man, but a Devil Incarnate: and therefore the Devil take him and his folly too. Yet by gordon's leave; although the French have so great an opinion of his authority, that they have a Proverb, Que le Medecin qui vasans Gordon, vasans ba●on; the Physician that goes without Gor●●n, goes without his staff: 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 Fountains of Physic, ●amely Dieticall, chirurgical, and pharmaceutical.   

CAP. XXX. Order of Diet, for the prevention of Love-Melancholy.  
IT is the advice 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 Greek Physician, should prescribe in this case, that the chamber of the sick person should be indifferent hot and light. But for my own particular, I should rather choose to follow the Advise of Avicen who in the Prevention of this Malad● prescribes a Hot Air for Men, & for women, a Cold. And, as Rhasis also is of opinion, I would not suffer them to wear clothes that are lined with Furs, E●●mine, or Velvet; by reason that they he●● the blood too much; as do also all Odoriferous perfumes, as Musk, Civet, Amber Gallia Moschata, Alipta Moschata, and the like. All these things I would banish both from the Chamber, and clothes o● the Patient: and instead thereof substitue Camphire, which by reason of its col● quality, very much tempereth the heat of the blood.  Camphora per Nares, castrat odour Mares. 
He must also drink water, and no wind upon any terms: because that wine inflames the blood, and makes men the more prone to lust; as Aristotle says: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And therefore the Poets feign, that Priapus was the son of Bacchus. And the ancient Law makers did ordain, by the laws of twelve Tables, the same punishment for a woman that shrunk wine, as for an Adulteress.  
Yet Gordon allows the Lover to drink wine, and that too, not in a very small quantity, nor yet so much as will make him drunk: notwithstanding Ovid says the contrary.  

Vina parant animos Veneri, 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 utrumque, nocet.   

Wine kindles Cupid's flames: unless thou steep  
Thy soul in Brimful bowls, and lay't asleep.  
Thus wind, we see, both feeds, and quenches fire:  
Strong blasts put out, when gentler raise it higher.  
Or taste not; or drink deep, and drown thy care.  
No mean: Extremes hear th'only Virtues are.   
Wine, saith he, taken moderately, raiseth the spirits, and provokes a desire of Venery: but if it be drunk in great abundance, it than works the contrary effect and takes away all such thoughts. And he proves it by the instance of fire, which i● increased, and grows into a great flame● if you blow it gently: whereas, on the other side, a rough boisterous blast quite extinguisheth it. And therefore he concludes, that either of the Extremes, either to forbear utterly, or else to drink it in excess, is very safe: but the Mean carries all the danger in it.  
I could be content to give a Poet free leave to maintain so licentious a Position as this is: But that a Platonic Philosopher, Marsilius Ficinus by name, should advise, for the cure of this Malady, to be Drunk 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 means to cure one vice by a greater, 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 Lot's incest, and the cause thereof.  
We advise then, that the Patient drink water, instead of wine, that so by little and little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as Hypocrates says, 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 accustom themselves to fast often, and feed on bread and water. For, as the Poet Achaus says,  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Love takes not up his lodging in an Empty belly. But contrarily, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Venus delights in Fullness and variety of dainties. Especially if the party affected be in good plight, and high fed, and of a sanguine, or Choleric complexion. For in this case, all his meats must be but very little nutritive; but rather Refrigerative and of a cooling quality. And therefore ye must give him in his broths, and salads, Purslane, Sorrell, Endive, Succory, and Lettuce, which is so sovereign a Remedy against this Malady, that Venus, desiring to forget all her unchaste desires, buried her dear Adonis, under a bed of Lettuce. Some Physicians prefer the Seed before the Leaf. Or else we may use conserveses of red Roses, or Province Roses; which are said to be very effectual in these cases. The same virtue do they also attribute to Mints: not so much because they cool, as Aristotle, Pliny, Magnimus, Arnaldus de Villa Nova, and divers others have thought, being moved thereto, because that perhaps they had observed out of Hypocrates, that Mints do take away all Venereal desires: but rather for that they disperse and consume the seed, if a man use to eat it often: as the same Hypocrates, lib. 2. de Diaeta affirms: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which makes me suspect, that that place of Aristotle is corrupted, and that in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to cool, it should be read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to consume by dissolving, or melting. But the Poets do fabulously refer this virtue, that is found to be in Mints, to a certain Nymph forsooth, called Mentha, daughter to Cocytus, one of the Infernal Rivers, and beloved of Pluto: who coming to the knowledge that Pluto was fallen in Love with Proserpina, the daughter of Ceres, the Goddess of Plants and Corn; she made her boasts, that she herself far surpassed Proserpina for beauty, and withal threatened to raise rebellion against Pluto, if he offered to bring her into his Subterranean Dominions. But Ceres, being informed hereof, she obtained of jupiter, that this Nymph should be transformed into an Herb of that name, with this Curse also upon her, that she should ever be accounted an Enemy to Love's Mysteries.  
Yet Avicen holds the contrary opinion to that of Hypocrates 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. 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 Hypocrates 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 hurtful, 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 sharp and salted Humours, Mints are then very hurtful, according to the opinion of Aegineta, Aëtius, and Avicen.  
They must also oftentimes use to eat Grapes, Melons, Cherries, Plums, Apples, Pears, and such like fruit. The Epigrammatist greatly commends, among the rest, the Stock-dove, or rather the Woodquest, and Ringdove.  
Jnguina torquati tardant, hebetantque Palumbi.  
Non edat hanc volucrem, qui cupit esse salax.  
I would also have them eat the coursest brown bread, or bread made of Rye, Barley, Millet, or Spelt, (which Quercetanus, in his Treasure of Health, mistakes for a kind of Wheat without any beard; because that Spelt corn is called Zea generally by all our Herbalists:) which is but a hungry kind of grain, that yields somewhat more nourishment than Barley, and a great deal less than Wheat. They must also sometimes use to take Hempseed, or Agnus Castus, (both which seeds Galen reckons among Aliments) Rue, Cummin, or Corianderseed: and let them have in their sauces Vinegar, juice of Lemons, Oranges, Sorrell, Verdejuyce, and the like. But they must be sure to take heed of all manner of Aromatical things, and all fried or salted meats: because that Salt, by reason of its Heat and Acrimony, provokes to lust those that use to eat it in any great quantity. And for this cause the Egyptian Priests were wont to abstain from all manner of Salt meats, having found by experience, that salt things do cause a kind of Itching or Tickling in those parts that serve for Generation. And therefore the Rhodians, as Athenaeus hath observed, called the Feasts of Cupid, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as the Poets also, with Plato, have surnamed Venus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is as much as to say, Borne of Salt, or of the Sea: intimating unto us, by this Poetical fiction, the generative virtue of Salt, which is indeed very great. And this is the reason that Fishes are more fruitful, and multiply faster, than any other living creatures whatsoever. And we see that vessels of salt commonly produce great store of Mice: the Female conceaving without a Male, merely by licking of the salt: if we may believe Aristotle. In like manner we see that Shepherds usually give salt to their sheep & goats; and Huntsmen likewise to their dogs; 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 think, that this word Salacitas, which signifies an earnest desire and appetite to Carnal Copulation, is derived from Sal, signifying Salt; and sometimes also Beauty, or Gracefulness according to that of the Poet.  Nec est in tanto corpore mica Salis. 
Our Patient must abstain also from all meats that are very Nutritive, Hot, Flatulent, and Melancholy: as soft Eggs, Partridges, Pigeons, Sparrows, Quails, Hare; and especially green Geese, by reason of some certain 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 certain, that the flesh of a Goose is very hard of digestion, and abounds in Excrements, all save only the wings, as Galen affirms in his lib. 3. de Alimentis.  
He must also take heed that he do not use to eat often Pine-nuts, Pistachoes, small Nuts, Cives, Artichokes, Coleworts, Rapes, Carrots, Parsnips, green Ginger, Eringoes, Satyrion, Onions, Waternuts, Rocket, etc.  
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 far more dangerous than 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 find them reckoned up by Avicen, Nicholas Monardes', Scrapion, Mesue, Andernacus, Arnaldus, Matthaeus Gradeus, Rhasis, and other Authentic Authors.  
Now as the use of any of these Medicaments above specified is very dangerous; So do I conceive that Idleness is much more. And therefore we shall do very well to take care that our Patient be always in some serious Employment or other, according to his quality and condition:  

(Finem qui quaeris Amori,  
Cedit Amor rebus; res age, tutus eris.   

●f from Love's power thou wouldst delivered be:  
Be still employed, and thou shalt soon be free.)   
Whether it be in Warlike Actions, or Hunting, Study, or Husbandry. And therefore the Poets feign, that Cupid could never prevail 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 always employed 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 avoid Idleness, as being both the Cause and Fuel too of Love's flames.  

Ergo ubi visus eris nostrâ medicabilis Arte,  
Faec monitis sugias Ocia prima meis.  
Haec, ut ames, faciunt; & quae fecêre tuertur.  
Haec sunt jucundi causa, cibusque mali.   

If thou wouldst have me cure thy Malady,  
Be sure that first all Idleness thou fly.  
This makes thee Love, and so still keep thee: This  
Both Cause, and Food of this sweet mischief 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 again: always provided that the disease be not already grown to Madness. 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 seems rather to provoke the body to venery, as the Philosopher also observes in his Problems. Sect. 4. Nevertheless the frequent use of ●●, is very effectual in this case; as Hypocrates 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 affirms, by reason of their continual and immoderate use of Horsemanship, 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, Music, playing upon the Viol, Lute, or any other instruments. But the most dangerous of all, are Plays, Revels, Masques, and Dancing: for that these exercises do ●s well open the pores of the Heart, as of the body. So that if any Serpent in the mean time chance to whisper into his care any Lascivious, wanton, or idle discourse; or if any Basilisk chance to cast forth some unchaste looks, and effeminate glances: the heart is very easily surprised, and empoisoned therewith; especially if it have ever before been wounded with Cupid's 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 draws 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 down upon the ground, and covering himself all over with boughs, he counterfeits himself to be dead, and that so cunningly, that the Apes believe him to be so indeed. Which they no soone● perceive, but that presently they leap● down 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 seizes upon as many of them as he ca●● well tell what to do withal, and so devours them. In like manner doth this little Devil, Love, daily at the first with those he intends to ruin, inviting them with some slight pleasure or other, as ●●ncing, revels, plays, 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 proceed to Passionate Love; and this perhaps at length brings them to the enjoyment of their desires. But when that he ●●th got them once within his power, he ●en seizes on them with all violence, corrupting their principal and most no●e faculties, perverting their judgement, 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 Honey, which they call Mel Heracleoticum: which, by reason of the ●ast of Aconitum that is in it, is more pleasant than any other ordinary Honey, at the ●●rst taste: but when it comes to the point of digestion, it causeth a giddiness in the Head, and a dimnenesse in the eyes, and ●t the last leaves a very bitter taste 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 ● Vain, and of no force in this case; (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:) yet do they carry great dang●● in them. And therefore they may be likened to those Egyptian Thiefs, 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 express very properly by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signify to handle, or feel 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 evil, Avicen, and Paulus Aegineta advise that the Party affected should be stricke● with some sad disaster, and great affrightment; or else that he be employed in some ●eighty affairs, or be accused of some Capital Crime or other. But I should rather desire, that some learned Divine ●hould inculcate into him the fear of Death and Hell; and so by this means ●●irre him up to devotion and frequency ●● prayer. For Prayer and Fasting are most sovereign Preservatives against this Love Devil. And I would have him frequent ●he company of Religious people: that so ●y continual 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 unctuous kind of fruit, than otherwise it would do.  
Some Physician's counsel 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 cruel, when he says, that he would have them whipped, and well beaten, donec totus incipiat Foetere, till they stink again. But the Ancients, 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● foreskin of their yard: as Celsus reports And hereto Martial also seems to allude in that place, where he says:  
Dum ludit mediâ, populo spectante, palestr●  
Heu! cecidit misero fibula; verpus era●  
They must also take heed of sleeping o● their backs, for fear of overheating th● Reins: and they must not gird themselves in too straight; for this causeth▪ Dilatation of the Veins. Neither must they lie on downe-beds, or featherbeds 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 lie 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 Villa Nova, and many other modern Physicians, 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 means possible to divert his thoughts from his Former Mistress, by making him fall in Love with another: whom when he once begins 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 be weary of being in Love. For as Aristotle says, he that hath many Friends, hath never a one: in like manner do 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 learned of the wanton Poet Ovid, whose advice this is.  

Horror & ut pariter binas habeat is amicas.  
Fortior est, plures si quis habere potest.  
Secta bipartitò cum mens discurrit utroque,  
Alterius Vires subtrahit alter Amor.   

Let each man have two Mistresses in store:  
And 'twere much better, if he could have more.  
Thus, whilst the mind 'twixt two itself doth share,  
One Love will still each others force impair.   
For the Mind being thus divided, the desires are the less 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 be feared, that either we shall not be able to remove his Love at our pleasure: (which Avicen also seems to grant, when he says that if we cannot bring it to pass ourselves, we must employ some old woman about the effecting of it:) or if we do take him off from his first Love, and commend a second to him, he may happily fix there too firmly, and be as much perplexed with this, as with the first Love. Besides, I myself have known divers persons, who by this means have gotten so ill a Habit, as they could not choose but fall in love with all women Indifferently, that would but seem to entertain their Love: and as often as they came in company where women were, their behaviour was so ridiculous, that a man would have taken them to be arrant Fools, 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, do 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 occasion. 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 Choleric men, who many times fall out with their friends. So likewise those Men, that are prone to unchaste Love, cannot content themselves with the Love of any one, but apply themselves to all indifferently. For Custom, which is, as it were, another Nature, being once grown up into a Habit, hath a wonderful power in disposing the mind 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 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 bowl, when it is once set a going, necessarily turns round, and cannot stay itself, by reason of its 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 own justful desires, it grows at length into a Custom: and this Custom meeting no resistance, becomes at last a kind of Necessity.   

CAP. XXXI. chirurgical Remedies for the Prevention of Love, and Erotique Melancholy.  
FOr as much as the seed is the joint, Immediate cause of this Disease, as Galen proves at large by divers both Arguments and Examples, toward the end of his lib. 6. de loc. Affect. and seeing that the seed is nothing else but Blood, made White by the Natural 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 noisome vapours to the Brain by the Backbone, & other passages, would disturb and hinder the operation of its chiefest Faculties: It seems to be very necessary in the first place to take away the superfluity of Blood, by opening the Liver Vein in the right arm. 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 be able to bear the loss of the greater store of Blood. And you may reiterate it, two or three times in a year, so long as there is any danger of this Disease remaining: especially if you find that this course would have been good to have been taken with the Patientat the first. After the Liver Vein hath been opened, I would advise to take some quantity of Blood, accordingly as the Age and strength of the Patient would bear it, from the Ham Vein: especially if the party be troubled with the Satyriasis, and the Physician find himself able enough to do this. Or in stead of this, I would open the Saphena, or Ankle Vein: or else apply Couping glasses upon his thigh near to the privy parts, having first made sufficient Scarification. But he must not come to these particular Evacuations, unless the Vein in the Arm were first opened: which in case of the Satyriasis, or Vterine Fury, I would have to be done the first day. For otherwise this would be a means 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 do not approve of this course, but rather take it to be vain, and of little or no force at all. The Scythians, as Herodotus reports, were wont to cut the Veins behind their Ears, and so by this means made them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impotent, and weak: and having brought down themselves to this base dejected state, they took upon them the habit of Women, and spun with them too: as Hypocrates relates: for as the same Author affirms, lib. de Aëre, Loc. & Aqu. the cutting of those Veins or Arteries that join close to the Ears, 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 ears, are terminated in the Genitals, and Spermaticall Vessels.  
This remedy being so easy, might also seem very useful for all those that have taken upon them the Vow of Perpetual Chastity: but that there seems to be some danger in it of hurting the Memory and judgement: as may be collected out of Avicen, and is confirmed also by the example of the Scythians before mentioned; who, by this chirurgical experiment made upon themselves, became stark Fools and Idiots.   

CHAP. XXXII. Medicinal Remedies for the Prevention of Love, or Erotique Melancholy.  
THE first Medicinal remedy shall be a Clyster, composed of cooling and moistening Ingredients: among which it will do well to mix 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 little Agnus Castus: or else a very gentle Purge: for we 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 herb Mercury. For all violent Medicaments do heat the Humours, and enrage the Blood, driving down the Excrements toward the Inferior parts, and Spermaticall Vessels. And for this reason Arnaldus de Villa Nova, cap. de Regim. Cast. Vivent. prefers Vomits, in this case, before Purging.  
Then let the party take every morning a little milk, or else some broth, or Iulip that may refresh the blood: using also some Medicinal drink, which is of a contrary nature to the generation of seed: especially if the party be of a moist complexion: for, for such persons, these kind of Medicines are very good, as Avicen saith.  
This Medicine I commonly use.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rad. Buglos. borag. & cichor. ana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. fol. Endiu. acetoes. portul. lupul. & lactuc. ana m. i. sem. 4. frigid. major. & minor. ana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. semin. viticis & papav. albi ana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ij. passul. Corinth. flor. Nenufar. & viol. ana p. i. decoq. ad lib. i. in colat. dissol. sirup. de pomis redolent. viol. & Nenufar. ana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. & misce, fiat julep. clarif. & aromat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. santal. albi pro tribus, aut 4. dosibus matutinis.  
Sometimes also I add hereto some few grains of Camphire: or else I temper it with water of Lettuce, Purslane, or water-Lillies: and so give it him to drink for some certain Mornings: especially the party affected be of a Hot and Choleric constitution. For, as Dioscorides saith these herbs are very powerful and efficacious for the Prevention and cure of this Malady.  
The Athenian Priests were wont to take Hemlock for this purpose: notwithstanding that it was the Ordinary poison that the Areopagites used to put Malefactors to death withal: as we may observe out of Plato. And S. Basil, (who is reported to have been as well an excellent Physician, as a Divine,) affirms that he had seen women, that have quite extinguished all their unchaste Heats, merely by drinking of hemlock. But we must take heed that we use not any Diuretical Medicines, & that for the reason before alleged concerning Purgation. Besides, all such Medicaments are commonly Hot and Dry, except they be qualified with a little quantity of milk and water, which may temper their Heat. For Mercurialis affirms, that he hath cured women of this Love-Madnesse, by these remedies only. Or else let them use this.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lent. palust. p. 5. sem. lact. port. & ●apau. albi, ana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. rosar. & nenuf. anae ● 5. coquant in aqua, & come q. s. sacchari ●at sirup. quo utatur singulis diebus. Some ●ake and boil in their broths a little Mo●ell, and Hemlock; 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: than you shall use Decoctions, Iulips, or Ointments, and the like; rather than cooling Simples.  
After that he hath taken these drinks, it would not be amiss, to purge him, with those Medicines above set down; or else with Rhubarbe, & syrup of Roses, or with the syrup of Succory, compounded with Rhubarbe.  
But methinks it is a very Ridiculous conceit of Arnaldus Villanovanus, where he says, 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 bathe the privy members in Vinegar, the juice of morel, Plantain, Hipwort, House leek, or the like liquors: especially if the party do no marry. But for my part I conceive, that a● there is less danger in bathing one's self in cold water, so perhaps there might n● less 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 be done with cold water in the summer, and i● lukewarm in winter, you may reiterate oftentimes, always anointing the reine● of the back, and the Groin, with Galen. Refrigerating Ointment, or Mesues Ro●satum, or Camphoratum. To which you may also add the juice of those cooling Herbs before mentioned. Yet must there be great heed taken, as Aegineta saith, lest while we are so careful of cooling the Privy parts and loins, the reins do not suffer too much by it. There is also great danger of stopping the course of their monthly Terms in Women and Virgins; if so be that these Stupefactive and cooling Medicaments be used too frequently. And therefore, lest that avoiding one inconvenience, we fall into a greater, we must take heed of giving women ●ay inward Medicines, that have Vinegar ● them: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: saih Hypocrates: It offends the Matrix and secret Parts, causeing great pain and gripe in them. And Avenzoar gives the reasons hereof, unto whom I must refer the Reader for more particular satisfaction herein.  
Aetius, besides the anointing of the ●eynes, Loins, and the parts adjoining, adviseth to bathe the forehead and Temples also with Oxyrhodeum; especially if there be any danger of Madness, Vterine Fury, or Erotique Melancholy.  
If it should seem to be somewhat dangerous for the patient to have these Ointments, Cere-cloathes, or cooling Fomentations applied unto him: you shall do well then to gird him about with a thin plate of lead; to which both Galen, Avicen, Aegineta, Andreas Laurentius, and all our modern Physicians attribute great virtue in this case. But they must take heed that he wear it not too long, for fear it may offend the Reins. Besides all these Remedies already set down, Arnaldus de Villa-Nova adds yet another, the use whereof he commends to a●● that desire to live chaste, and especial Friars, and other Religious persons: which is, to go Barefoot.  
There are yet some other Remedies that concern 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 Herbs mixed with a certain quantity of Camphire 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 Veneri● indito.  
There are also divers other Remedies and Prescriptions, in case of this disease, which have been left us by women, that have had some proportion of skill in Physic: such as was Cleopatra, sister to Ar●oë, who in her Prologue to her book desires to be called, The Queen of Physicians. Her advice to her daughter Theodota ●●, that if the disease be already grown to Madness, or Vterine Fury, that then she ●hould intra portulam Veneris radiculam ●mmittere panno involutam: dicitque (mirum dictu) super pannum hunc exinde repetium Vermiculos quosdam inveniri.  
And here I would desire the Reader to take notice by the way, that my desire ●s to speak as modestly as possibly I can: ●et must I withal observe the Precepts and Terms of Physic, which cannot so well stand oftentimes with the Civility and modesty of Language. Amo Vere●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 quamque rem nomine appellare; who would have every thing called by its own name: and maintained, that nothing was Obscene, nor unfit for the chastest ears to hear. And indeed it may seem to be something a disputable business, whether or no the names are obscene and dishonest, when as the Parts themselves that are signified by them, are not so, but are Natural, useful, and necessary: and of which also we oftentimes make public dissections and demonstrations, and discourse openly of their substance, number, figure situation, connexion, Actions, and use.  
Perrot, a French Physician, adviseth to take Camphire, and distil it a dozen times: assuring us that this remedy excel all other in virtue, and efficacy. And Arnaldus de villa nova, says, that if a man take the right stone of a Wolf, and put i● under the right stone of the party affected he will in a short space forget all his unchaste desires. But this is not the only trifling devise, that is to be found in that book of his, de Venenis. But if this should be true, which yet I am very apt to suspect, we must attribute this effect to some certain Occult quality: to which we must also refer the virtue which both he, and divers other Physicians do impute to the Carbuncle, Saphire, Emerald, and jaspir stones, for the preserving a main from Love-Melancholy, if he wear any of these precious stones on the Ring-finger of his left hand.   

CAP. XXXIII. The cure of Erotique Melancholy, and Love. Madness.  
Diogenes' going one day to the Oracle at Delphos, to ask counsel, what was the most sovereign and speediest Remedy for the cure of his son, that was grown mad for Love: received this answer, that he must enjoy Her, that was the cause of his Madness. The same counsel did jonadab give to Amnon, who doted on his sister Thamar; Hypocrates, to King Perdicca's son: and Erasistratus, to Antiochus, King Seleucus' his son. This opinion is also set down in express terms by Hypocrates, about the end of his book De his quae ad Virgin. spect. thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. My advice is, saith he, that all young wenches, when once they begin to be taken with this disease, should presently be married out of hand. The same is the opinion of Galen also, toward the end of those excellent books of his, which he composed in his old age, de Locis Affect, as also of Avicen, Haly Abbas, Gordonius, Arnaldus, Valescus 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 work the same effect: according to that of the Poet.  
Jlli, peccandi studium, permissa potestas  
Abstulit; atque ipsum talia velle subit.  
And sometimes also a bare dream doth the like: as may appear by that story of a certain young Egyptian, that was extremely in love with one Theognis, related by Plutarch. This young Inamorato prevailed so far with this wench, that at the last she consented to satisfy his desires, upon condition that he would give her a certain sum of Money: which he very readily condescended unto. It fortuned in the mean time, that as this lusty youth one night lay asleep in his bed, he dreamt that he embraced in his arms his beloved Theognis: and his Fancy was so strong upon him, that he conceived himself to enjoy her really, in the height of Amorous dalliance: and was indeed by this means cured of his Malady. Which the Damsel coming to have notice of, she demands her salary of him: and upon his refusal to pay it, she sues him in the court of justice, alleging 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 judge heard, he commanded the young man, that he should bring into the Court the sum of money agreed upon betwixt them, and there pour it out into a Basin: and withal decreed, that as the Egyptian had contented himself with a bare Imaginary Pleasure, conceived in the enjoyment of Her body: in like manner should she be satisfied with the sound and colour of his gold. This sentence of the judge was approved of by all, save only the Damsel: who objected against it, that the dream had quenched the Egyptians desire: but on the contrary, the sound and colour of the gold had increased Hers the more; and that therefore this sentence was unjust.  
And here before we either approve, or reject this Remedy, we must distinguish this enjoyment into two kinds, either Lawful, or Unlawful. Now there is no Physician, that ever denied 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 says.  Amoris vulnus, idem qui facit, sanat. 
The wounds of Love, are cured only by that hand that made them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

ay, sweet, am Telephus: Thou, Achilles be.  
And let thy Beauty cure, that wounded me.   
Avicen, in his chapter de Amore, says, that this is the only, and last remedy that we must have recourse unto. Ampliùs cum 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, cum iam pervenisset ad arefactionem, & pertransissetipsam, & tellerasset Aegritudines pravas, antiquas, & febres longas, propter debilitatem virtutis, factam propter nimietatem Ilisci. And he professes that himself hath seen some, that have been recovered by this means, when as through the extremity of this Love-Melancholy, they have been grown lean and dry, and have had scarce any flesh left on their backs, and through weakness and faintness have been brought into cruel Inveterate diseases, & Fevers 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 be so impious as to prescribe for the cure of our Patient, as Avicen, and Haly Abbas do, Emptionem puellarum, & plurimum concubitum ipsarum: & earum renovationem, & delectationem cum ipsis. And yet I do not marvel 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 maintain: as we are assured by the relation of all those that have written of the customs, and manners of the Turks, and other Mahometans. Neither yet do I wonder at Ovid, and Lucretius among the Poets, who made a virtue of Luxury, and Incontinency. But this opinion is most vile, and execrable in the mouth of Christians, that would seem to maintain 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 be lawful: and whether we may do Ill, that Good may come of it: And shall only for mine own part believe, as the Moral Philosophers teach us, that Vice is never cured by Vice, but by Virtue, as by its contrary: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: For Contraries are cured by Contraries; as I shall be able to prove unto you out of Aristotle: and shall show you withal, that those persons that take this lewd course to cure themselves of this Malady; instead of being cured, they rather grow far worse, and much more inclined to Lust, and all unchaste desires. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For by this means, saith he, the passages of the body are opened & made more capacious, & the spermaticall vessels are enlarged: and withal, the Remembrance of those sweet pleasures they have formerly enjoyed, begets in them a strong desire to act them over again. This doctrine Aristotle seems to have derived from Hypocrates, who discourseth of this point, almost in the very same terms; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For, saith he, if a man do exercise the Acts of Venery very frequently; his Veins by this means grow larger; and so attracting the greater store of seed, he is a great deal the more prone to Venery. Galen also is of the same opinion; and proves it by that excellent and true Maxim of the divine Plato in Theaeteto; where he says, that Jgnavia quidem exsolvit: proprii autem officii exercitatio, robur anget. Idleness, and want of exercise, destroys the strength: but labour, and often using of a man's strength, increases it. And this he confirms also by the instance of women's breasts, which breed the greater quantity of milk in them, the oftener they are sucked. But on the contrary side, saith he, Cantatoribus, & Athletis, qui iam inde ab initio nullam vitae partem Veneris illecebris contaminaverunt, nullam admittentes Venereorum cogitationem, vel Imaginationem; iis Pudenda exilia, & rugosa, veluti senibus, sieri consueverunt, nullaque libidine tentantur. Which place, I hold to be very well worhty the consideration of all those that have taken upon them the vow of Chastity. Besides, if the contrary opinion of those Authors above named were true: it must needs then follow, that those persons that are married, should never feel the force of any of these unchaste Heats of Lust: notwithstanding experience proves the contrary. And this hath moved even some of the Ancient Fathers to confess, that it was a harder matter for a man to preserve his Chastity, than 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 joined 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; do at length conceive 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 yield up themselves to the embraces of some new Loves, whom they entertain with all fervency and strength of desire, notwithstanding the unlawfulness of this their fowl and lewd manner of living. The cause of this, is divers for it is sometimes either the Dissimilitude 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 Charm, or Enchantment; or else perhaps a jealousy, or conceit that they have, that their Love is not requited with mutual Love again. And sometimes also it is caused through the want of that Pleasure that Nature hath in great measure bestowed on the Genital parts in the Act of Copulation, by the means of those Nerves which are placed in them, and the Serous sharp pricking Humour that is reserved within certain Kernels in the neck of the bladder.  
For the cure of this Natural 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 down the means that must be used, for the reconcilement and bringing together again of new married persons, 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 feel no motions of the flesh at all. Platerus in his Observations makes mention of two in this kind, who were for this reason always 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 Arragon, and by Dupreau, in the year 1196. of Peter the Second, King of Arragon: which the Quen being advertised of, she went one night, and lay in one of the King's concubines beds, and was got with child that night, and afterward delivered of james, who was afterwards King: and so by this means and subtle device of the Queens, the King was brought to see his error, and ever after abstained from his unchaste Loves.  
Homer feigns that juno, for to restrain her Husband jupiter from falling any more in Love with Latona, Jo, Calisto, and other his Concubines, borrowed Venus Girdle,  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Wherein were wrought all the desires, graces, persuasions, baits, 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 seem to have been the cause of the others neglect; they must then endeavour to repair it by all convenient remedies. Or if this be impossible to be done; they must then strive to recompense this defect of body, by the beauty of their mind.  
Vt teneas Dominam, nec te mirere relictum:  
Ingenii dotes, corporis adde bonis.  
Maximus Tyrius reports, of Achilles, that he seemed so beautiful to all those that beheld him, not so much for his long golden Hair; for Euphorbus had a fairer ●ead of Hair than he: but because that ●is personal Beauty was adorned with that of his Mind. The learned Sappho makes herself praise worthy in this respect, when as in her Epistle to her beloved Phao, she boasts, that what Nature ●ad denied her in beauty, she herself ●ad repaired that defect by the Endowments 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;  
Perque suos annos, hinc benè pendet Amor.   

He that his love on a fair Face hath placed:  
As Age shall ruin this, his flames must waste  
But where two equal minds, and chaste desires  
Do meet; these kindle never-dying fires.   
And if there be any secret Antipathy betwixt them, they must yet still pretend some show of love the one to the other: for it may so come to pass, that this feigned Love may in time convert to true real Love. It is reported of one Caelius in Rome, that, to avoid the Attendance on some great person in the Emperor's Court, counterfeited himself 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 Marshal hath this witty Epigram.  

Tantum cura potest, & ars doloris.  
Desiit fingere Caelius Podagram.   

Caelius now feigns not. (see what Art can do!)  
He that before would not, now cannot go.   
Appian also makes mention of another, who in a jeering way counterfeiting blindness in another, within a short space became blind himself. Love must be answered with Love again. Monstrabo tibi Amatorium sine Medicamento, sine ullius Veneficae carmine. Si vis amari, ama. says Seneca. I will show thee a way how to procure love, without either Philter, or Charm: If thou wouldst be Loved, do thou first love. Themistius, and Porphyrius have a pleasant fiction to this purpose, which is this. As one day Venus, having perceaved that her son Cupid did not thrive at all, went to consult with the Goddess Themis concerning the reason of it; she received this answer: that Cupid could not recover a perfect state, and strength of body, unless he had a Brother, which must be called Anteros, or Reciprocal Love, for the mutual assistance of each other. Anteros was no sooner borne, 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 beautiful: but in his Absence he seemed always to diminish, and abate both in strength and beauty. So that by this fiction is intimated of how great force and virtue, honest Embraces, kind words, and courteous entertainments are, for the continuance and increasing of mutual Love. And for this cause the Ancients, as Plutarch reports, were wont to give the Bride a Quince to eat, on the wedding day.  
Nam facit ipsa suis interdum foemina factis,  
Morigerisque modis, & mudo corpori' cultu,  
Vt facilè insueseat secum vir degere vitam.  
It often comes to pass, says this old Poet, that a woman, by her applying herself to the humours and conditions of her Husband, and by her neatness, and comely attiring of herself, tempers the roughness and harshness of his disposition; and so by this means they enjoy each other very peaceably and Lovingly.  
Philostratus reports, that the eating of Hare's flesh, was accounted of great virtue among the Romans, for the maintaining of Mutual Love and amity betwixt married persons, and to divert their minds from thinking on any strange loves. And this custom was grounded perhaps on a certain opinion, that, as Pliny says, they had, that the flesh of a Hare makes those that eat it comely, and of a gracious aspect. And hereto Martial seems 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 eat it, and I shall be fair Seven days. If this be true, as thou dost say:  
Thou never eatest a Hare, good Gellia.  
Aristotle commends for this use the fis● called Remora, by the Latins; and by the greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and says that they were wont to use it in their Philters. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which place of Aristotle is thus translated by Pliny: Echineis, Amatoriis beneficiis infamis, judiciorum, & 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 Fishy should stop the ship of Periander's Ambassadors, whom he had sent to geld all the Males that were left of the blood Royal: as if Nature herself held it an unworthy Act, that man should be despoilded of those parts, that were given him for the preservation of the whole kind.  
The same virtue is attributed also, by some other Naturalists, to that kind of Coral, which is for this reason called Charitoblepharon; and also to the Herb Catanance: and by Philostratus, to an Oil that drops from certain trees, growing on the bank of the river Hyphasis in India; wherewith all the Indians are wont to anoint themselves on their Marriage day.  
But for mine own part, I am more inclined to be of the Poet Menander's opinion, who thinks that the strongest tye, for the retaining of Man and Wife in Mutual amity and concord is to have Children. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Because that, Children, as the Philosopher saith, are Commune Quid, a Benefit that both parties have equal share in: and are therefore the fittest Mediators, and umpires 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 Barrenness in Women: I desire you to have recourse unto a treatise I have formerly written of the same subject.  
The Roman Ladies made great account of the herb Hippoglossum, or Horse-tongue, which they called Bonifacia, and attributed great virtue unto it for the reconcilement and reuniting of married persons. Albertus Magnus, & Lemnius attribute the like virtue to a certain stone, which, they say, is found in the belly of a Capon, that was not gelded until he was four years old: which stone, they say, is of an exceeding bright colour, and as transparent as Crystal, and about the bigness of a Bean. Now he that means to prove the virtue of it, must take and wrap it up in a piece of skin or bladder, and so wear it about him. Pliny affirms that Eringo roots are of great force in this case. But I for my part am of the Poet's opinion, who says that  
Malè quaeritur Herbis;  
Moribus, & Formâ conciliandus Amor.  
It is an idle and vain thing, to go about to procure Love by Herbs, or Charms, or the like foolish devises: for true Love is caused only by beauty, and the virtuous dispositions of the Mind.  
Yet sometimes I confess, it is brought to pass by the use of Charms & Witchcraft, that Married persons fall off from the Love they formerly bore to each other: and so by this means are forced to entertain new desires, and yield up themselves to embrace the Love of strangers. These Charms are commonly called in Latin, Nodi, sive Ligamina Amatoria: of which many of our Modern Physicians have written, and particularly Arnaldus de Villa Nova, in his Tract de Ligaturis Physicis. And it is the opinion also of many both Divines and Physicians that it is probable, that the Devil, who is the Author of all Mischief, hath power to quench lawful Loves, and to kindle new and unlawful desires in men: as first, by making the Husband Impotent towards his own wife, by the application of some natural things that may have that virtue; which he can at his pleasure remove again, when the same man comes to meddle with any other woman. Secondly, by raising dissensions, and jealousies 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 Charms is said to have made all the Lemnian women to have stinking breaths, in so much that their Husbands could not endure to come near them. Fourthly, by troubling their Imagination, and making either the Husband, or the wife seem mishapen and deformed to the others eye; and all other both Men and Women to appear fair and beautiful. Or lastly, by working some secret Antipathy betwixt them. For it is reported by Egnatius, that one Valasca, a Bohemian wench, by her charms caused the Women of Bohemia to kill all the men in that place where she was, all in one night. Or else the Devil may do this, by working some strange Alteration in the Temperature of the Genital parts either of the Man, or of the Woman: for by this means some men have become Impotent, and unapt for Copulation: and on the contrary, some Women have been as salt as Bitch's: as Saxo Grammaticus reports.  
But we must take heed that we do not Ignorantly impute these effects to Magic, Charms, or Sorcery, when as indeed they are produced by Natural causes: As did of old the Scythians, who, having made themselves Impotent, by cutting the veins, Arteries, or Nerves that join close to the Ears, notwithstanding thought that it was a punishment inflicted upon them, by the Goddess Venus Urania, in revenge of the injury their Ancestors had done unto her, in pulling down and rifling a Temple that was dedicated to her Honour in Ascalon, a famous City of Palestina.  
We must also be sure that the Woman be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wanting the natural passage destined for the use of Copulation; as was Cornelia, the mother of the Gracchis: And in this case, the passage must be opened with an instrument, according to the directions of Albucasis, Aetius, joan: Wierus, Pareus, & other Authentic Authors: Which thing I myself also once caused to be done in the City of Castelnaudary to two young maids of the same place. Notwithstanding this defect is incident both to Widows, and to Married women also, if their Husband's chance to be a long time absent from them: as jean Liebault affirms that himself hath known it happen to two women that were neighbours of his. And I am much inclined to suspect, that Namysia, & Phaethusa, two women whom Hypocrates reports to have been Metamorphosed into Men, were only troubled with this disease: which is indeed more rarely, and seldomer seen in Women, than the other contrary disease to this is, which many times proves the Occasion of quenching Love's desires in Married persons. But I shall not here set down the manner of curing these two opposite diseases: but shall rather refer you to Avicen, Aetius, Aegineta, and all modern writers that have spoken any thing of Barrenness, 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 Devil, and his sorceries, counsels us to cause the party affected to carry about him a quill of Quicksilver, or else a piece of Coral, the herb Motherwort, or Squills. joannes 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 eat the flesh of a Magpie, or Wood-pecker: or else to anoint the body of the Enchanted person with the gall of a Raven, tempered with the powder of Hartwort.  
But my opinion shall ever be, that Enchantments and Sorceries, are to be cured rather by Prayer and Fasting, and not by Physical or Natural 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 Poetical remedies, or any other thing that is of a Nature contrary to these Philters. Those that endeavour to maintain the power of Philters, or Love potions, allege 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 certain Characters, Charms, Poisons, Meats, or Medicines, which may stir up the Humours, heat the blood, or by some other means 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 etc. Because of the multitude of the Whoredoms of the well favoured Harlot the Mistress 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 conceive, that Plato, in Convivio, says, that Love is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great Magician and a Sorcerer.  
The Heathen of old time attributed so great power and virtue, to these Philters, and Love Potions; as that they believed it to be impossible, but that whosoever drank them, should forthwith yield themselves up to the pleasure of those that gave it them.  
Hic Thessala vendit  
Philtra, quibus valeant mentem vexare mariti,  
Et soleâ pulsare nates, etc.  
Plutarch in his discourse of Marriage seems very confidently to believe, that there is such a Virtue in Philters: but yet he absolutely rejects them, & holds them very dangerous to be used. And he proves it by the example of Poisoned Baits, that men use sometimes to fish withal. For as these poisoned Baits do indeed suddenly, and very certainly catch all those Fishes, that do but taste 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, Charms, and Sorceries, to inveigle those they dote on: for, notwithstanding that by this means they are indeed certain to enjoy them, yet it is but in a kind of Forced and Enraged manner, without any true contentment at all. Circe, saith he, was both of this Sex, & Nature yet received she but small content from those that she had by her Philters & Magical Spells transformed into Beasts. On the other side, she doted on Ulysses, who knew well enough how to love with discretion, notwithstanding all her powerful Charms.  
You shall meet with divers of these kinds of fooleries, in Tibullus, Propertius, Horace, Theocritus, and in Virgil also; who hath this that follows.  
Lincus 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 Hostess Pamphile: who sending Fotis her Waiting-maid for some of the hair of a certain young fellow, whom she was desperately in love withal; intending to try an experiment of her skill in Sorcery upon him, to force him to her will: the Maid, as it seems, missing of her purpose, and not daring to return home to her Mistress empty-handed, espies by chance where some were shaving the hair of certain bladders that they had made of Goat-skinnes for to swim withal. And so taking with her some of this Hair, she returns home, and concealing the truth of the business, delivers it to her Mistress for the true Hair she sent her for. At length when Pamphile had finished all her Magical Ceremonies, and now began every minute to expect her Lovers approach: on a sudden, clean contrary to her expectation, there comes leaping into her Chamber those Bladders of Goat-skinnes before mentioned, of whose hair Fotis had brought to her Mistress, which came very readily to satisfy her desires, in obedience to the power of her Spells.  
joubertus, 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 Navel string of the Child: hoping by this means to gain them store of Suitors, when they are once ripe for Marriage. For they very confidently believe, that if a little quantity of the Navel string, being fir●● dried and made into a powder, be give● to a young man in his drink; he cannot choose but instantly fall in love with the Wench that gives it. The ground of this custom, or rather Popular Error, you may read in the abovenamed Physicians.  
And the Sorceress Medea thought that Venus made the same use of the Bird called by the greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which, as Noel le Conte in his Mythologies, and Vigenerius upon Philostratus conceive, is the same that the Latins call Motacilla, in English a Wagtail; 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 deceived in this: for the Bird 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is described by Aristotle, to have two Claws 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 Latins, Torquilla, a Wryneck, or Hickway: Gaza, and Pacius translate it, Turbo. But the Wagtail is called in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Culicilega avis.  
These Philters, for the most part, were mixed with some poisonous Ingredients; which many times caused the death of the party that took them. Such were those that were given to Lucullus, and to Leander, son 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 add that, for which Temnia, an Athenian Matron, was justly condemned to death by the Athenians, who notwithstanding had a little before (as Aristotle relates it) pardoned another woman, who was convicted of the same crime; the Areopagites thinking the grief, that she must needs conceive, for having been the murtheress of her own dear Husband, to be a punishment more cruel than Death itself: which is the punishment assigned for this fact by the Civil Law, l. etiam. ff. ad l. Corn. de sic. & Venef.  
I might here add that which was given to Lancelot, King of Naples, by one of his own Physicians, that owed him a spite, for having basely forced his daughter: of which, both the King, and the Innocent Damsel also died, in a most cruel & miserable manner: as you may read the story at large in Nauclerus, M. Montaigne, & G. Dupreau, in the year 1440.  
Those Philters which did not kill those that took them; did notwithstanding utterly destroy their judgement. And of this last kind was that which Ciree gave to Ulysses Soldiers: and that which Coesonia gave to the Emperor Caligula her Husband: according to the Satirist.  
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 juvenai, was a certain piece of flesh that is found growing on the forehead of a Colt newly foaled, and is about the bigness of a Fig, being of a black colour, and almost round: as both Pliny and Aristotle affirm. Notwithstanding Aristotle in another place gives the same name to a certain liquor, that drops from a Mare when she 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 grows on the Colt's forehead. Tibullus the Poet seems to be of the other opinion, where he says:  
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, means the Herb 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 certain little plant growing in Arcady, called in French, Faug ere.  
Porphyrius in his book de Sacrificiis, notwithstanding that he was himself a Notorious Magician, as S. Augustine witnesseth of him, lib. 10. de Civit. Dei, cap. 9 confesses the Devil to be the Author, as of these Philters, so of all other deceits, cozenage, and lies. And therefore I dare not assent unto josephus, and some others after him, who are bold to affirm, that Moses, when he had brought the children of Israel out of the Land of Egypt, & the people's desires were still toward the place from whence they came, composed by his great learning and Art, certain Rings, that had the power to cause forgetfulness of Love, in the parties that wore them.  
However, we deny not but that there may be Medicines, Meats, and Poisons, of a power provoking to Lust: of which kind you shall meet with divers Catalogues in Avicen, Aëtius, Aegineta, Oribasius, and all our Modern Physicians, that have treated of Sterility, and Impotency, both in Women and Men. But we absolutely deny that there is any such power in any of them, as to make john love Joan, rather than julian: much less to make any one besotted with Love.  

Non facient, ut vivat Amor, Medeïdes herbae,  
Mixtaque cum Magicit Marsa venena sonis.   

Phasias Aesoniden, Circe tenuisset Vlissem,  
Si modo servari carmïne posset Amor.   
No herbs, nor powerful Spells can Love constrain:  
Medea here tries all her Charms in vain. For if they could; she than had jasons' will Controlled: Ulysses had been Circe's still.  
Thus she, that boasted she could with her Charms transform Men into divers forms and shapes, had no power at all over Ulysses.  
Non hic herba valet, non hic Nocturna Citaeis:  
Non per Medeae gramina cocta Manus.  
The true and most powerful Philters consist in the beauty, comely grace, and courteous behaviour of a Man or Woman: all which the Greeks expressed by a general Name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: & these work the more powerfully, where they meet in those persons, betwixt whom there is a mutual Sympathy: especially if they live an easy 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 Damsel about the Court, had by the force of some Charms 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 Damsel, but that presently she cries out; Valeant 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:  
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 Lover's eye.  
Beauty, Youth, Virtue, these are Love's best spells.  
Cupid near sports, where Age, and Foulness dwells.   
The Pagans were wont to preserve themselves against the power of these Philters, by certain remedies of the same stamp, which they call Homerical. 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 works of this Divine Poet: who, as it is reported of him, by repeating certain words over sick persons, cured divers diseases: and in like manner by saying certain verses over one that was troubled with an issue of blood, instantly stopped it: as it is also reported of the sons of Autolycus, who stopped Ulysses blood, when he had received a great wound in his thigh on the Mountaint Parnassus, only by some Charm or spell they used.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
These Poetical, or Homerical Remedies, consisted in certain Charms, Characters, Annulets, or such like Periapses, which no Christian Physician ought to use: notwithstanding that the common people do to this day too superstitiously believe, and put in practice many of these Paganish devises.  
In conclusion than we affirm, that the most powerful and sovereign remedy against Philters, are Prayers, reading of good books, and other serious exercises.  

Ergo quisquis opem Medicâ tibi poscis ab Arte,  
Demetrius Veneficiis, Carminibusque fidem.   

If therefore for thy griefs thou seek'sta Cure,  
All faith in Charms and Spells thou must abjure.    

CAP. XXXVI. Empirical 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 himself, when he desired to quit the Love of the fair Chryseis. Dexicreon is said to have cured the Samian women of this disease, by some certain Ceremonies, and Expiatory Sacrifices that he used. Others were wont to repair to the Sepulchers of Rhadina, Leontina, or Jowl, and there offer up their devotions. But the most famous, and certain Remedy of all, was the Leucadian Rock, from the top whereof distracted Lovers would throw themselves down headlong into the sea. The first that ever adventured to make experiment of it, is said to be Sappho.  
Saltusque ingressa viriles,  
Non formidatâ temeraria Chalcide Sappho.  
And this she did, because she could not obtain the Love of hard-hearted Phao, as she complains herself: and this provoked her to this desperate Attempt.  
But those Antiquaries, that have enquired more diligently into the truth hereof, affirm, that the first that ever took this Leap, was one Phocas; or, as some rather think, one Shafalus, who was enamoured of Pterela. Sappho, in Ovid, attributes the glory of this discovery to Deucalion, who was extremely 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 igne levatus erat.  
The fair Calyce also, so highly commended by the Poet Stesichorus for her beauty, was so miserably enamoured of Evanthlus, that seeing herself refused by him, she adventured to run that desperate course that Sappho had done before her.  
But the harshness and unpleasantness of this Remedy, gave occasion to some others to substitute instead thereof Cupid's fountain in Cyzicus, the virtue whereof, as Mutianus reports, was such, as that it would utterly extinguish and allay the heats of doting Lovers. Of the like virtue also was the river Selemnus, spoken of by Pausanias; who notwithstanding seems to give little or no credit at all unto it. For if this were so, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the water of this river would be far more precious than gold. Notwithstanding for my own part, I find no such great Absurdity, or Improbability in the story of this River. For it is most certain, that a Bath of cold water is a very sovereign Remedy for the cure of the Vterine Fury, which is a Species of Love-Melancholy; and also of the Dropsy: especially if the water be any whit Mineral, as it is probable the waters of those fountains were. And this seems also to be very much confirmed by Mercurialis, who assures us that he hath cured divers women of this disease of Love, merely by making them drink a good quantity of cold water, and bathing them in the like.  
The Doric Music 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 General of the Grecian forces in the Expedition against Troy, left no other Guardian of his Wife's Chastity in his absence, save only a Musician, that was excellently well skilled in the Doric Tone; who by the power of his Harmony restrained Clytaemnestra from all unchaste and Illicite Loves, so long as he lived. But the Adulterous Aegistus, perceiving that so long as the Musician lived, it was impossible for him to compass his designs; he caused him to be murdered, and by this means at length obtained the love of the fair Clytaemnestra, Boëthius tells a story of 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, threatening to set the house afire about their ears: Pythagoras presently caused the Musician that played to them to change the Tone: and so by a heavy, grave, Spondaicall Music, he presently appeased their fury, and made them give over their violence and insolent attempt.  
Ovid makes mention of a certain Oblivious, or Lethaean Love, to whom the ancient Romans dedicated a Temple, and built it on the the top of the Mountain Eryx, near unto which stood the Temple of Venus. And to this forgetful God would all those, that desired to deliver themselves from their Amorous follies, tender their devotions.  
Est illic Lethaeus Amor, qui pectora sanat,  
Inque suas gelidam lampadas addit aquam.  
Illic & juvenes Votis oblivia poscunt:  
Et ●i qua est duro capta marita viro.  
Instead of this Deity, the greeks acknowledged and offered sacrifice to Venus, surnamed Apostraphia: which I conceive to be the same with the Celestial Venus, or Urania: whom the Scythians also anciently worshipped at Ascalon, after that by cutting the veins or Arteries behind their Ears they had made themselves weak 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 vessel 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 choked in. The Ancients made great account also of the wax of a man's left ear; and of Pigeons dung, steeped in oil: as also of the Urine of a Hee-goat, mixed with a quantity of Indian Spikenard. johannes de Vigo, who was Surgeon to Pope julius the Second, counsels the party affected to take the Excrement of the person he is in love with, and burn it: affirming very confidently, that this is a most singular and certain remedy; if the Patient do but smell it. But such Receipts as these, come out of the shops of such kind of Physicians, as Aristophanes calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some other there are, that in this case will have a wench's hair cut of; just as Farriers use to do 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 Emerald, Ruby, and Saphire in this case: some others as highly extol the virtue of the Diamond: and a third sort prefer the Topaz, and the Amethyst. Picatrice commends the juice of the Myrtle tree, the brain of Swallows; and also the blood of the party beloved. Which experiment we find in story that Marcus Aurelius the Emperor proved upon his wife Faustina, who doted extremely on a certain Gladiator in Rome. To quench which unchaste desires of her, the Emperor was advised by the Chaldaeans, to cause the said Gladiator to be murdered secretly, that his wife might not know it, and that some of his blood should be given her to drink, the next night that himself intended to lie with her: which was performed accordingly, but with this bad success. For that night was begotten Antonius Commodus, one of the most bloody and cruel 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 far more like the Swordplayer that was killed, than his own father, the good Emperor Marcus Aurelius, who, as Ausonius says of him,  Hoc solum Patriae, quòd genuit, nocuit. 
Was never injurious to his Country in any thing, but only that he begot this Son.  
Deianira, being jealous that Hercules made too much of jole, was persuaded by the deceitful Centaur. Nessus, that she might utterly extinguish all his unlawful desires towards her, or any other, if she would but follow his advice; which was, to send him a shirt, that had been dipped inoyle, and the blood of the Centaur. But the Event miserably deceived her expectation: for instead of curing him of his Love-follies, it made him die a most cruel death, and full of rage and Torment.   

CAP. XXXVII. Methodical Remedies, for the cure of Love, and Erotique Melancholy. And first of Order of Diet.  
MArsilius Ficinus upon Plato's Convivium, and Franciscus Valleriola, affirm, that seeing that all diseases are cured by their Contraries; according to that true and common Axiom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jllaqueationis autem contrarium est solutio; Losing, is the Contrary to Ensnaring, or Binding: it hence necessarily follows, that Love must be cured by Solution, or Looseing. And of this Solution they make two kinds; the one Natural, and the other Artificial: the latter of these depending chiefly on Evacuation, as we shall show in the Chapters ensueing: the other on the admonitions of pious, virtuous, and learned men; as also the change of Air, Abstinence, Labour, Cares, Fears, and Sadness. 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 far easier to destroy Love, when as it is yet but in the Bud, then after it is ripened into a disease. According to the advice 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: etc.   

Stop Loves beginnings, that it grow no higher.  
A little water drowns new kindled fire.  
Diseases must be killed 1'th Birth. For length  
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 less Refrigerative: Not forgetting in the mean time those meats that by some certain Occult Properties they have in them, are found to be very good for those that are sick of this disease: as, the Turtledove, the heart of a Wolf, young Owls taken and boiled in the juice of Marjoram; the flesh of Rats, and the like. And if the party be fallen away in his body, and is now grown very thin, and dry: you must then prescribe him the same order of Diet, according to Avicen, as you do to those that are hectical.  
Besides this, it is agreed upon by all, both Divines, Philosophers, Physicians, Orators, and Poets, that it is very good in this case that the party change the Air and place of his Abode: and that, not so much because it is a very wholesome course so to do, in all chronical, and long continued diseases, as Hypocrates in Epidem: affirms; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 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 denique mutatione, tanquam agri convalescentes, curandus.  
Notwithstanding, as this Change of Air, and Place, hath no power of itself to cure Folly; or to make him wise, that desires not to be so: (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said one of the seven Grecian Sages: Change of Place neither takes away Folly, nor teaches a man wisdom.) So neither doth it profit a Passionate Lover any more, as Plato says, than the shifting of his Bed doth a man that lies sick of a Fever. And the reason is, because that the Lover is always longing for the presence of his Mistress, and contemplating on her virtues, and Perfection, which seem, by this her absence, to be the more increased. For, as the Poet saith,  
Animus, quod perdidit, optat:  
Atque in praeteritâ se totus Imagine versat.  
It is natural to the minds of men, still the more eagerly to pursue those things that are denied them, and to desire the more earnestly that which they cannot compass. To what purpose should a Lover run away, says an old Poet, seeing that Cupid has wings, and can quickly overtake a Runagate, though he make never so great haste to avoid him.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
These two wings, saith P. Haedus in Another. signify the double Hope that a Lover hath, of being loved, and of being able to compass the enjoyment of that he loves: which is indeed the Principal Obstacle that hinders the cure of this Malady.  
But this change of place is a very sure remedy for the prevention of this disease; and also not altogether Unprofitable, 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 Ulysses: and also of Aeneas, whom the Queen of Carthage loved, and made so much of. Otherwise this course proves very dangerous, and hurtful 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 effectual, it behoves the party affected, that first he discharge himself of all his desires, before he quit his country; as Diogenes once answered a Lovesick Gallant: That so at his return he may make his Mistress the same answer, that the young man did, of whom S. Augustine speaks: who returning home after a long pilgrimage, and meeting with an old sweet heart of his, who wondered very much at his strangeness, and that he took 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 sufficiantque pedes.  
Et poteris; modò velle tene. etc.  
As this Change of the Air, and Place, is no very powerful Remedy against this disease: so neither is Solitariness; as we may perceive by the examples of Phillis, Echo, Pan, and many others, spoken of by the Poets. And I confess myself to be of Aegineta's opinion, who very confidently affirms, that many ignorant Physicians have undone their Lovesick Patients, by enjoining them Abstinence and Solitariness: (Hos igitur maestos, & pervigiles, cum quidam dispositionem non satis pernoscent, illotos in silenti solitudine, tenuique victus ratione colliquefacerent: ex quibus Cordatiores, deprehenso Amante, in lavacra & commessatum, & gestationes, & spectacula, & modulationes, fabulasque animum abducunt:) where as, saith he, a wise and understanding Physician would rather cause them to cheer up themselves, and seek to divert their thoughts from Love, by carrying them to Music, Plays, Sights, Feasts, and the like. And the reason is, because that these kind of people, in their loneliness think of nothing else but their Loves, having their hearts filled with longing desires, their mouths breathing forth nought but sighs and complaints, and their eyes, for the most part, o'erflowing with Tears: all which increase their flames the more: as the Poet says.  
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: Dominaeque relicta  
Ante oculos facies stabit, ut ipsa, tuos.  
Lot, we know, was transported with unchaste and Incestuous desires, so soon as ever he had retired into a solitary place with his daughters: who notwithstanding before had always lived chaste, in the midst of the Infamous and wicked Sodomites. Our Poets also have filled their writings with the stories of the Loves of Fauns, Satyrs, Cyclopes, Nymphs, and Hamadryades. But on the contrary side, Company, and Frequency of conversation, and commerce with people, diverts the mind of a doting Lover, and cheers him up, and makes him see his Error.  
Franciscus Valleriola, in his Observations, says, that he found by experience, in the cure of that rich Merchant of Arles, that Solitariness doth very little good in this case, but is rather very Hurtful and dangerous. And therefore he took all the care he could, that he should be continually visited by his kinsfolk and acquaintance. And I am of opinion, that the danger is so much the greater, if the disease proceed from black Choler, or Melancholy: for than it is to be feared, that if he be left alone, he will either make away with himself, as divers in this case have done; or else he will run mad: as Avicen advertiseth, about the end of his Chapter de Amant. Notwithstanding I do greatly approve of Solitariness, for the Prevention of this disease: provided always, that we join 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 Solitariness many have joined Hunting: for by this means Diana was able to repel all Cupid's darts; and Hippolytus neglected the unchaste embraces of his shameless stepmother. For Hunting seems to be very useful in this case, not only because it diverts the Lover's mind from entertaining its own unbridled Passions: But also because that it excites and quickens the Appetite of the poor decayed Melancholico; and by weariness, provokes in him a kind of pleasant Refreshing Drowsiness, and disposition to sleep, which gives him not leisure to dream of his own fond desires. And yet Hunting did the more inflame 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 divers other exercises either of the Body, or of the Mind, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:) which are indeed the surest and most wholesome 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, Music, 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 confess, Valleriola is of the contrary opinion.)  
And yet Avicen affirms, that it is often seen, that these Remedies prove very hurtful to many. And therefore the clinical Physician must be sure to deal very warily, and discreetly in this case.  
The Poet Menander adds to these, Hunger, and Poverty: assuring us, that Love never seizes on Poor Men, nor Beggars.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
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 wherewithal to maintain Love's flames.  
Rondeletius, in Method. Mercatus, and many other of our Modern Physicians, prescribe Fasting, and Abstinence to Melancholy Lovers: as likewise do 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 Physicians, that prescribe Abstinence in these Cases. The words of these Authors I shall here represent unto you, as I find them translated out of the Original into Latin. Eos, qui ex Amore curis affecti, vigiliisque torti essent, cum nonnulli id minùs intelligerent, balnei, cibique abstinentiâ, & tenui victu consumpserunt. In quibus, cum nos Amorem in causâ esse deprehenderemus; eorum animos, ab Amore, ad Balnea, ad Compotationes, ad gestationes, ad judos, & ad fabulas adduximus. And indeed Phaedra, who was in love with Hippolytus, found little help in Hunger; as she herself confesseth in Euripides. And although the Proverb say, that Sine Cerere, & Libero, friget Venus: yet do our Poets assure us, that Neptune himself, together with all the whole Rabble of Gods, and Goddesses of the Sea, Rivers, and Fountains, have been often wounded with Cupid's darts: Neither could our own forefathers escape his fury, even in those times when they fed on nothing but Chestnuts and Acorns.  Glans aluit Veteres; & passim semper Amarunt. 
To reconcile therefore these different opinions, we say, that if the Lovesick person be so far gone with Melancholy, as that he is now become lean, dry, and his body very much impaired; Fasting and Abstinence is then very dangerous for him: And we must give him good meats, and such as may moisten and strengthen his body again. 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 sovereign Remedy of all our Passions, prescribes it for the Cure of Love-Melancholy also: which works 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 deep so ever it were. And Clemens Alexandrinus also, alleging Crates Thebanus for his Author, says, 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 fail, we must then see what Time may bring to pass: 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 Latin:  
Amorem Egena sedat, & superat Famous.  
Sin, Tempus: Ast id si nequibit vincere,  
Laqueus medelam gutturi nexus habet.  
Many in this case use to whip and cudgel them; thinking by torturing the flesh and external parts, to extinguish their inward flames. And of this opinion is Gordonius, who would have them whipped ad putorem usque, till they stink again cap. 15. de Amore. But the Courtesan, of whom Seneca speaks, that put her sweetheart into a Heat, by beating him; would have found an effect clean contrary to her expectation, had she but lived: and not without some reason. For it is very certain, that by cudgelling and beating the Back and Loins, the blood is heated, and Flatuosities stirred up; which filling the Fistular Nerve, may erect it, & cause that disease which Physicians call Priapismus. And indeed the wench that was in Love with Cornelius Gallus, the more cruelly she was beaten by her Father for it, the more eager and violent was her Love: as the Poet himself 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 Cruel father maims  
Her tender limbs, do but increase her flames.  
She loves the more: and, by her sufferings taught,  
Calls him her own, whom she so dear 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 settled.  
And now seeing that neither any of these Remedies here mentioned, nor thoseother, reckoned up in the 21. Chapter of this book, are found sufficient for the cure of this disease of Love Melancholy; we shall now in the last place have recourse to chirurgical, and Pharmacouticall Remedies.   

CAP. XXXVIII. chirurgical Remedies for Love-Melancholy.  
IF the Patient be in good plight of body, fat and corpulent, the first thing we do, we must let him bleed, in the Hepatica in the right arm, such a proportionable quantity of blood, as shall be thought convenient both for his disease, complexion; and strength of body; as we have already showed in the Chapter of Prevention of Love-Melancholy, Because that, as the School 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 keeps Lovers from running Mad.  
But if the disease be grown to that ripeness, as that the party affected hath his judgement and Fancy perverted, I would then advise to open the Median, or Common vein, (which Rhasis, & Almansor call, Vena Matrix, seu Cardiaca; as Valleriola also counselleth: always observing this rule, that if the blood run black, gross, and very thick, we may then take away a good quantity of it: but if it be of a good colour, thin, and clear; we must then presently stop the Vein; according to the prescriptions of Galen, Avicen, and their Sectaries.  
After this general 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 Vein, 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 means there will be the greater and more easy Revulsion of the Humours. For it is Hypocrates his advice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Revellenda ea sunt, quae, quò non oportet, vergunt. Besides, those parts that are situate below the Kidneys, have greater Affinity, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) & Correspondence with the Veins of the Ham, or Ankle, than they have with those of the Arme.  
Some Physicians will have some blood to be taken from the Veins in the Forehead, either with an Instrument, or else with Horseleeches. But I should rather prefer the opening of the Salvatella in the left Arm: which I have found by experience to have been very good for the Cure of any disease, proceeding from Melancholy.  
Or else I would provoke the Flux of the Haemorrhoids, as being a very sure remedy, and very necessary also in the cure of all hypochondriacal Melancholy: because that by this Flux, the Spleen, and Mesentery discharge themselves of all gross, and earthy Humours, that cause obstructions in those parts. And this course is commended unto us both by Hypocrates in his Aphorisms, and epidemics, & also by Galen, in his Tract de Mania, and in his Comment upon the 25. Aphorism of Hypocrates, 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 virtue, that the Haemoroids have, if they chance to happen in this disease of Love-Melancholy; by reason that the Melancholy Flatuosities are conveyed away from the Privy parts, where they would otherwise provoke a desire to Venery; and are derived to the Veins in the Thighs, and other Varicall Veins: according to the opinion both of Aristotle, and all our Modern Physicians.  
But I must needs confess, for my own part, that I have found the Varices to be of very little, or no force at all in this case. And therefore I should rather substitute instead thereof, as Arnaldus also adviseth, Couping-glasses, applied on the Legs, or Thighs, with sufficient scarification: or else apply to the same parts, one, or two Potential 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 refer you, because I desire to avoid Tediousness.  
And in case these Remedies avail not, and the disease still grows stronger, in so much that it may be feared, that without some speedy redress, the Patient will grow Wolfe-mad: you must then open the Arm Veins, and let them bleed, till the party is ready to fall down for faintness, and loss of blood: and you must also apply an Actual Cautery, if the party can endure it: otherwise you must be content with a Potential Cautery applied to the Forehead; as both Aegineta, Oribafius, Avicen, and other Authors of good note inform us, in their several Tracts the Lycanthropia, Lycaone, Lycano, Alchatrab, and Alcutubut, into which disease this of Love-Melancholy doth many times degenerate: as Avicen affirms, in his Chapter de Ilisco, sive de Amore.   

CHAP. XXXIX. pharmaceutical Remedies for the cure of Love, or Erotique Melancholy.  
AS the Scurf & Itch cannot well be cured, unless the Blood be first purified, and the salt, Nitrous Humours, which are immixed with the mass of the blood, be purged by convenient Medicines, orderly administered; and not rashly and inconsiderately, but gently, and, as we are wont to say, per Epicrasin, purging out the bad Humours by degrees, and supplying good Humours instead of them: (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: saith Hypocrates. All sudden 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 abhors whatsoever is too much; but is pleased with a Mediocrity in all things. (Which Aphorism, although it seem to be pronounced of all diseases in general; yet is it proved more particularly to be true, in the Scab, and Itch, which always are observed to grow worse, by the rash and unadvised application of Ointments and Purges.) So likewise must we take the same course and order of proceeding in the cure of Love-Melancholy, or Erotique Madness; which disease requires a great deal of time for the curing of it, as well for those reasons before alleged in the 21. Chapter, as also, because that the Humour Peccant is the more headstrong and Intractable, by reason of its extreme Dryness: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that which is Dry, is very hard to be removed or wrought upon.  
And that this disease is not suddenly cured, but requires some good space of time for the effecting of it, Hypocrates also assures us, in his book de Natura Hominis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For Melancholy, saith he, being the most Viscous and clammy Humour that is in the body, is therefore the hardest to be purged forth, & requireth the longest 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 Months.  
But for our more orderly and Methodical proceeding in the cure of this disease, we will divide it into two Principal parts; namely the Humectation, or moistening of the Body, or of the Peccant Humour: and the Evacuation, and purging of the same: according as we are instructed 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, & Topical Plasters. And the Purgation is to be done with all convenient speed, but very gently, and with intermission; for fear of over-heating the Humour. And yet the Humour is many times so stubborn, as that gentle and easy Medicines work not at all upon it. And therefore it was not unfitly compared, by one, to a troublesome Garrison of Soldiers, that are billetted in some poor town or other, where they may live as they please themselves, no man daring to control them. For though they entreat them never so kindly, yet shall they very hardly be rid of them, without much ado: But if they give them the least distaste, they will then stay there the longer; if it be but to vex and torment them the more.  
We shall do well then to begin our Purgation with a gentle Clyster, for to 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 little Sena Orient, well prepared: or else a dram 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 add a quantity of Rhubarbe, and Agaric.  
After this Minorative, it will then be time to fall to the preparing of the Humour by juleps, or Decoctions: as for example.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Buglos. & Borag. cum radic. Cichor. Endiu. Acetoes. Pimpinellae, & caeterach. ana m. i. 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 add sucor. borrag. lupuli & poenor. redolent. depurat. ana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iij. iterùm leniter bulliant, addendo sacchari electi libss. fiat julep. clarif. & aromat. pulver. laetific. Rhazis', aut laetitiae Galen. vel Diamarg. frigidi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. & ss. pro quinque aut sex dosibus.  
And if you think it needful, you may reiterate it for two or three days: because that this Melancholy Humour, by reason of its cold, dry, thick, earthy quality, as being a Humour very stubborn and rebellious to Nature, hath need of great preparation: wherein the Physician must employ himself for many days together, that so at length it may be the more easily wrought upon, and evacuated by the Dejectory Medicines; which I do in this case prefer before Vomits, being encouraged so to do, by the Authority of Hypocrates, who saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Melancholy persons do purge more freely and copiously by siege: (notwithstanding Arnaldus de Villa Nova holds the contrary:) But in case the Patient feel any Crudities in his stomach, or any kind of bitter taste in his mouth; I should then prescribe him a Vomit: because that this is a sign, that the meat he hath eaten is corrupted in his stomach: as both Avicen, and Rhasis affirm in the abovenamed places.  
Now therefore after that the Humour hath been thus prepared, we shall begin then to purge it, (especially if there be any sign of perfect Digestion in the Urine,) with this Dejectory Purge.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prunor. dulc. par. iij. passul. Corinth. & flor Cordial. ana p. i. 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. rosatis solut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. & ss. fiat potio: detur manè cum regimine artis.  
And on the morrow you shall give him a little quantity of Conserves of Roses, flower of borage, or of the root of bugloss.  
If you intent to give him a Vomit, then take an ounce of Radish roots, a dram of Agaricke, and a dram and a half of Asarum: then boil all these together in barley water, and taking ten ounces of this Decoction, mix with it two ounces of Mel Scyllitic. or Syrup of Vinegar, and give it him to drink lukewarm. If you should add hereto flower of Broome, the Vomit would work so much the better. But take heed of meddling with Hellebor, or Antimony: because that such kind of Vomitories are very dangerous.  
The Paracelsians do use to give their Patients in this case a kind of gentle Vomit, with six or seven grains of sal vitriol. which the party must take either in wine, or broth: 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 respite for some few days, without giving him any Physic at all: and then afterward you shall do well to reiterate your Alterative Medicines of the Humour Peccant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: saith Hypocrates: For the bad Humour must be purged out by degrees, and with intermission; that so there may be also in the mean while good Humours engendered, and substituted in their place: Always observing the rule that the learned Rondelet in his cap. de Amant. hath set down; where he warneth all Physicians, that they admit not into the number of their Alterative Medicaments of the Melancholy Humour, any such as may increase or generate seed, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Nonnus calls it:) such as are Eringo roots, Satyrion, and divers others of the like quality. For this would be a means 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 down; he may then take Diasena: or else this Magistral Syrup here following, once or twice a month.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rad. Buglos. utriusque, aspar. capar. scorzon. ana Vnc. i. endiu. Cichor. buglos. borrag, acetoes. lupuli, fumar. caeterach. ana m. i. absynthii Pont. menthae & melissae, anam. ss. glycyrrh. & passul. Corinth. aqua tepida lotar. ana Drach. vi. semin. Citri, Cardui benedict. lactuc. papau. albi, & agni casti, ana Drach. ij. flor. trium Cardiac. thymi & Epithym. anap. i. polyp. querni, & fol. senae 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 part 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 Magistral 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. notwithstanding Hypocrates himself very frequently used Hellebor in such diseases as this; as appears plainly out of his works. And by the use of this Herb, Melampus also is reported to have cured the Lovesick 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 down be not of strength sufficient for the evacuateing of this rebellious Humour: I would then rather give him three or four grains or more, if need be, of Antimony well prepared: which is the advice also of all our Modern Physicians.  
Some other of the Paracelsians use Turpethum Minerale, and Laudanum Mercuriale; which are not much different.  
Neither do I much dislike that powder, of which Haly Abbas makes so great brags, and says 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 virtue, as that when all other fail, this alone, by God's assistance, will certainly effect the cure of this disease, even to the restoring again of the understanding, if perchance by the violence of the disease it hath been decayed: 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. i. caryoph. 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 deal the more fit to purge Melancholy Humours, than 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. i. & ss.  
But in the mean time we must not forget to comfort the Heart, Liver, and Brain of our Patient, with some such Cordial as this.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conserv. rosar. Vnc. i. conserv. flor. nenuf. & borrag. ana Drach. vi. carnis Citri, & lactucae saccharoo conditae, ana Vnc. ss. myrobal. emblic. saccharo conduit. num ij. confect. Alkermes Drach. ij. pulvoris latit. Galen. Drach. i. 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. i. fiat bolus purgando semini idoneus, ex Hollerio, Mercato, etc.  
Dioscorides prescribes for this purpose the Powder of Aphrodilles, and the seed of Colts foot, given in drink. Porphyrius, as Stobaeus reports, and Pliny, commend Willow blossoms given in cold water to drink.  Cujus flos in aquâ sumptus, frigescere cogit Instinctus Veneri cunctos acres stimulantes. 
I should here also commend the use of these lozenges, or some other of the like virtue.  
R. Semin. agnicasti, portul. & ruta, ana Scrup. ss. semin. lactucae & papau. albi, ana Scrup. ij. granor. Canabis gr. viij. cornu cervi usti, coralli & another. ana gr. uj: semin. melon. Drach. iij sacchar. aqua rosar. & borrag. dissoluti, q. s. misce, fiant tabella, vel Lozengae ponder. Drach. i. capiat unam ad horam somni, vel manè, longè ante cibum.  
And it would not be amiss to give him sometimes four grains of Bezoar, steeped in water of Scorzonera, or of Lettuce; which herb, by reason of its singular virtue in this case, the Pythagoreans called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as Athenaeus reports.  
After we have thus done, we shall then come in the next place to our external Medicines: among which, Baths of fresh water are the first & chiefest: For as much as both P. Aegineta, and Oribasius, in their several Tracts of Love, make their boasts, that they cured divers of this disease of Love-Melancholy, merely by Baths of fresh water. And this is confirmed also by Avicen, whose advice is the same: Fac ipsos balneari, secundùm conditionem Humectationis notam: & also by all the Ancient Physicians. And we shall do well to add hereto some other Simples that are of approved virtue 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 mean while the Patient is bathing, there should be some by, to entertain him with merry jests, & pleasant discourse, & Music, & whatsoever else may be thought fit to provoke him to Mirth.  
Aetius adviseth to apply an Oxyrrhodinum to his head, for to repel the vapours 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 little Vinegar, and the juice of Sorrell: or else a little quantity of Nitre, and Cardamomum; or else a Nascall, or Pessary, composed of Castoreum mixed with Rue: to which Avicen adds the roots of Lilies 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. i. misce, fiat Clyster, iniiciatur in sinum pudoris.  
But I should rather prefer this other here following.  
R. Lentium p. ij. fol. & flor. salicis ana m. i. fiat decoctio ad lib. i. in qua dissol. trochisc. albor. Rhazis', & trochisc. de Camphora ana Drach. i. misce, fiat Clyster, infundatur in delta muliebre.  
Eros adds to these, Opium. Pliny, in his Natural History, and Rondeletius in his 12. book 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 marvellous Narcoticke, or Stupefactive virtue: 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 Physicians that have spoken of the cure of this disease; with which I shall not here trouble you. Only thus much for the present I shall advertise you of, that Nicolaus Monardus, a Physician of Sevill, and Clusius, speaking of Medicaments that have been lately found out in the Western parts of the world, do highly magnify, for a sovereign remedy, and Antidote against Unchaste Love, and Philters, the Powder of a certain Herb called Contra-Yerva, brought not long since from Charcys, a Province of Peru, being in shape like Corn-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 fountain Selemnus, that it would be more worth than all the gold in the world. The like judgement do we give of the stone called by the greeks Selenites, or Aphroselenum, spoken of by Dioscorides: as also of the Amiantus, a certain 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 Tablecloths, that would be made white only in the fire, and yet never burn.  
Mercurialis, in his 4. book de Morbis Mulier. affirms, that himself hath cured divers both Maids, and married Women of the Vterine Fury, or Love-Madnesse, by the use of cold Mineral waters; such as are those waters in Italy, which they call, The waters of Virgins, or the Villa. But this seems to me a thing incredible, considering that (as we have already proved,) it is most certain, that the cure of Love Melancholy, as of all other diseases proceeding from this Humour, consists principally in the Humectation & moistening of the Humour: as Galen also affirms. Now all those Authors that have written of Mineral Waters, do generally agree, that they are of a Desiccative, or Drying Nature, and therefore seem to be directly contrary to the cure of Love-Melancholy. Yet thus much we may say, in the behalf of Mercurialis, that Mineral waters, notwithstanding their Dryness, are wholesome in Melancholy diseases, in regard they do very much cool the Liver, which is the seat of this disease, opening all Obstructions of the Hypochondries; and also comfort the stomach, and purge the blood, excerning all the Serosities and waterish parts of it by Urine and Stool: as johannes 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 Vinegar also: which notwithstanding, Hypocrates says, doth both settle, and increase the Melancholy Humour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
The Physicians of France and Germany, do attribute the same virtue 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 myself have found by experience.  
Heurnius in his Pract. appoints this Decoction here following, to be used instead 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, add rosar. rubr. fol. lauri, ana m. iij. portul. recent. m. v. solani, sempervivi, ana. m. ij misce, fiat decoctio, eâque tepente bis die utatur aeger horis duabus ante cibum.  
You must take the same course also, in the curing of the Symptoms that accompany this disease, reckoned up in the second Chapter, for which I must refer you to the prescriptions of those Physicians that have written hereof: especially Galen, Avicen, and Aëtius. I will only here set down the remedies that are most proper for the cure of two of them, and those indeed the most dangerous: which are, Continual Watching, and Extreme Leanness.  
For the First of these we usually give Syrup of Poppy, Almonds, Poppy seed, and Lettuce in Broth. Sometimes I use to prescribe in this case four or five grains of this Opiate, which we may call Nepenthes, or Laudanum.  
R. Confect. Alkermes Vnc. i. specierum Diambrae, & laetitiae Galen. ana Drach. iij. Croci albigensis, & opii, ana Vnc. ss. mixta macerentur in aqua vitae, extrahatur tincture a, posted fiat consumptio evaporatione ad consistent. Opiatae. vel R. Specierum Diambrae unc. ij. infundantur per 12. dies in vino distil. ut latum digitum superemineat, & add opii drach. vi. mumiae drach. ss. succi hioscyami unc. i. Corallirubri, & Carobes ana scrup. ij. Crociscrup. i. 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 find many such Receipts as these, in Rulandus, Quercetanus, Penot, & divers other Chemists; which you must put in practice with very great Circumspection and Care, and that too, only in case of Extreme Necessity: as you must also do 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, Gillyflowers; or Marjoram steeped in Vinegar, wherein hath been steeped also a grain of Camphire, and Opium Or else let him use this Pomander  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Semin. Hioscyami & cicutae, ana drach. i. cortic. rad. mandrag scrup. iiij. Opii scrup. i. misce cum oleo mandragorae & succo aizoi maioris, addendo Moschi gr. i. fiat Pomum.  
Others apply, though with bad success, Horseleeches behind the Ears, & when they take them away, they presently clap to the place a grain of Opium.  
And for the recovering of our Patient's flesh again, we must appoint him to drink Asses, or Goat's milk, putting a little Sugar into it; and this he must do for the space of a month, 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. vi. 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 sleep, and it refresheth and nourisheth the body withal. But yet this other following is the more Nutritive.  
R. Pulpae capi lib. i. 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 Sovereign Remedy, that Hippoerates wished to Democritus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Perfection of Wisdom, which is the most easy, and Effectual Remedy of all; and the true Moly that Mercury, the God of Wisdom, in Homer, gave the wise Ulysses, as a Sovereign Antidote, against all the Baits and Enticements, by which the Infamous Sorceress Circe endeavoured to bring the Mind of that Noble Captain in subjection to Her unchaste desires.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
FINIS.