RARE VERITIES.  
THE CABINET OF VENUS UNLOCKED, AND Her Secrets laid open.  
Being a Translation of part of Sinibaldus, his Geneanthropeia, and a collection of some things out of other Latin Authors, never before in English.  Lasciva est nobis pagina, vita proba. Horat. Omne tulit punctum qui miscuit utile dulci. Mart. 
Lex haec carminibus data est jocosis,  
Non possint, nisi pruriant, juvare.  
LONDON, Printed for P. Briggs, at the Dolphin in St Paul's Churchyard, 1658.   

To the Amorous READERS.  
TO you (the devout Adorers of Venus) am I solely willing to make my dedication; and blame me not if I am so provident as to shelter myself under the tutelage of the more numerous and stronger party. Besides, since your whole society is all composed of love, and reciprocal affection; I have great grounds to hope you will not now change your natures, in refusing to patronise and cherish those things, (that though they are now other men's) yet may be justly termed the genuine offsprings of your own thoughts. Wherefore that you may the sooner try whether they are so or no, I shall not at this present imitate some longwinded Pulpit-thumpers, that at every accent blow their Auditors out of doors by their tedious preambulations, but shall be quick to open the doors of that closet wherein lies the treasure of that profit and pleasure my loser minutes intent to present to your jovial perusalls. To you (I say) that are the tried Champions of Venus, do these occult mysteries belong solely, and are offered by me; (For I know the very Title of this Pamphlet is enough to scare young modesty from venturing to approach.) Hence boldly fetch new fuel to augment your pleasing fires: and though it be a little store-house, yet despise it not; for the more vigorous a thing is, the less space it animates. But you will say the lesser it is, the fewer faults you expect to find in it. No doubt some there are, which have either escaped the Printer, or else were occasioned by my negligence; but my refuge is the hope of your Clemency; and if you will not afford me that, then let the pardon of my errors be as a gratuity for that benefit (if you find any) that you shall reap in reading this collected Translation. It may be some seemingly modest, will hold me for a Capital offender for Transcribing those things into English, which should have remained still in the obscurity of an unknown To which I answer; that I hold it a very unjust thing that scholars should monopolise the trade of Drollery to themselves, and that they should be so uncharitable as not to let their Countrymen partake of those sublime secrets they understand, unless they puzzle their brains with the Latin and Greek. I think such men, had they their ends, would make such sots of Englishmen, as that they should either forget, or never know the manner of generation; and that when they are married, they must be forced to come to them to be taught the way of copulation. To prevent which, I have made Sinibaldus and some other Pornodidascalians, to speak English, and that in plain terms; which (I hope) shall rather excuse me then accuse, if by this means I shall lay open the mysteries of generation, and its concomitants, more facile and easy. Moreover, if I writ any thing that is obscene, it is because my Authors wrote so, from whom I Collected this miscellany.  
Again, I must ingenuously confess, that no tongue sounds sweeter to me then the English; I could wish I were the instrument of making it sound so to others. However, things of this nature, let them be in ever so plain and rude a dress, will be acceptable to some, nay most. Methinks I already foresee, that the longing Chambermaid will read this little book with a great deal more devotion than she would Dod or Sibs. Nay I may shrewdly suspect, that the Learned (though not this, yet its Original) will be more desirous to turn over in private, than some voluminous Rabbin. Suffer then (I beseech) Sinibaldus to breathe his thoughts in your chambers, and you shall find by a kind of sympathy, their sweet harmony in your bosoms: as two Lutes set unison, both of them move, if but one be struck. If he speaks not English so pleasingly as he doth Latin, blame the Translator, not the Author; and as little too as possible, when you shall consider the distractions of the times. For that soul must be filled with pleasant and delighting Ideas, that would communicate such things to others: Wit is as soon eclipsed by turbulent thoughts as beauty is by the indisposition of the body. If then my rhymes displease, take notice that my Genius pleads its excuse, as never deserving much to kiss Pegasus his— It's equally a matter difficult, to be a Poet in despite of Fortune, as of Nature. Read then these Collections (that are nouè dicta, etsi non nova) with as much pleasure and profit, as I shall have blame; and it is all I expect.  
Aug. 24. 1657. Erotodidascalus.   

An Epistle to his Friend concerning the publishing his Book.  
Sir,  
I Send you this Pamphlet, desiring your perusal of it, but by way of corollary, I beseech you not to think it was any part of my study, but composed for my own and my friend's recreation. You will at least find this satisfaction by reading it, to know the difference of your practic and speculative knowledge in this science. Be not angry at my freedom with you, but either commend or pity me for the pains I have taken, to make you and others more intelligent in these occult mysteries. I am content to be the picklock of Venus her Cabinet, to let you with more ease enter and rifle and despoil her inestimable treasure. Nay you may plainly perceive that I am willing to be any thing, that I may be something either of pleasure or profit to any of my friends. For my part I expect no less then to be whipped by every squinteyed fellow, worse than Dr Gill lashed his maid's Bumbgillion, when 
He took up her smock,  
And then whipped her nock.   
I do not apprehend the least favour I can have of any, much less your approbation. But thus much I beg at your hands, a brief manifesto or demonstration of your good will, to shelter me from some of those jerks I foresee will be laid on me. In so doing you will highly oblige me, who is yours, and every ones else, as far as it consists with his own profit, and their contentment.  
Anonymus   

His Friends Reply.  
Sir,  
WHen first your Manuscript found me, I was strangely surprised, to see Venus her Cabinet unlocked, and her most mysterious recesses discovered. The strict Italians wife that upon the absence of her husband, is reported to have her secrets buckled up, may sometimes make a subtle escape by the benefit of a false key or picklock. But yours is a more universal delusion, to prostrate Venus to a whole Nation, and present Vulcan (who before was no monstrous, but an ordinary cuckold) with a monopoly of horns. But because you think yourself in danger of calumny, and request something antidotal to its poisoned weapons; I shall (rather than be deaf to importunity) single out some objections, and afterwards salve them with the best balm I have, which is natural. Though I know they pass not, nor cannot scape your piercing eye, yet they may keep me from the forlorn hope of the Press. Several objections you will encounter with, from several sorts of Readers. Though I think your guard is so sure, as it will lie open to none, yet will they bandy, though they suffer dishonourable repulses. From the learned pretenders, you will be accused of no less than sacrilege, for opening those sanctuaries of nature so long undiscovered to profaner eyes. They will lay as great an imputation on you, as the Romans of old did on Clodius, that in a counterfeited feminine habit, insinuated himself into the presence chamber at the secret sacrifice of Bona Dea: whose infamy hath proverbially descended to posterity. But you may justly answer, that this kind of Philosophy is natural; and therefore not to be debarred from its native universality, by the shells of languages, and outward obscurity of words. Besides, you and the rest of our Countrymen may truly boast of precedents in this nature, that of late years ennobled the treasury of our language. Such as without ravishing nature, have made her fruitful. Again, Venus hateth secrecy, for she is in her most noble and pleasant dress, when undressed, and a pure white and melting Adamite. In her naked presentation she is best armed, and to endue her with any ornament, is but to veil her perfections. Every glance from her eye is an armed Phalanx, and her discovered parts send streams of rays, which (uniting in the eye above all the rules of Optics) inflame the immaterial soul. I cannot therefore but give due encomiums to him that shall successfully and plainly lay open and spring these new mines. Aristotle's highest demonstrations never so augmented his monarchy, nor procured him so many scholars and followers, as the translation of his Problems, which made every Lady become a Peripatetic, and sworn Philosopher. The next objection will be diametrically opposed (I suppose) to the former, so that with all your sedulity, you will hardly satisfy the discerning and scrupulous head. Albi an nigri sint? will pose my Optics. They will not only be irritated by your discovering too much, but also too little. That is, that you have omitted the observations of the admired Harvey: whose Rules do encounter desperately with most of the fundamental axioms of his predecessors. And yet these observations are so piercing, as that they seem Oracles pronounced à Tripod. You have omitted his opinion of secret magnetical contagion, ejaculated into the womb, without any corporal seminal effusion perceptible. There will be expectations, that you have touched on his ingenuous notions or conceptions. Here will be an enquiry made for the noble juice, from which mild nectar, rather than from the fierce channel of blood, the matter of seed is conceived to have its derivation. Here is no mention made of the probable conjectures of the Faba Fallopiana, being as it were a casket to the seed for a determinate season, and afterward returning this chief gem and extract into the womb, where by fomentation of heat it arrives at perfection.  Maxima de nihilo nascitur historia. 
Thus you see in this long objection you are only accused of a fault of omission, for which not the translation, but the original stands chief engaged. Sinibaldus was not acquainted with these men, as living not in their time: and therefore you could not have steered according to their suppositions, unless you had hoist up sails and trusted your own compass, and deserted your Author, a learned and skilful Pilot, or distorted him as Physicians do Galen.  
Besides, the incomparable Harvey his book is already civitate donatus, by a noble and learned pen, and although he speaks English, yet it's not intelligible by the unlearned vulgarity, as being not versed in Anatomical dissections. So that it is evident that to transcribe these had been an useless plagiary. And thus far you have got yourself lose and your book, as unconcerned to the optimates literarii, but more justly appertaining to the minorum Gentium. I perceive the intent of your wanton page is rather to incite an itching or titillation whereby women may be disposed to conception, then to stir up the conception of learned men's brains. The Chambermaid is like to receive great satisfaction in making a scrutiny, whether she enjoys the integrity of her Hymen, and so be resolved, quid poterit salva virginite rapi. She will roll over your pages to see whether she hath not forfeited the notes of her virginity, by petulancy, whilst others (I mean the profoundly learned) make strict inquisition into abstruse Philosophical verities. Here shall both sexes view their several postures, how to fight in Venus her battalia, beyond all dull books of fencing and fight. And now at last you are arrived at the amphibious sort of Objectors, that Curios simulant, & vivunt Bacchanalia: such as carry the Practice of Piety in their hands, this in their pocket, and yet make public exclamations against it for obscene language, & c while their fancies immerged in its luxurious embracements commit adultery with their own Chimeras. These will tell you it is the spawn of Aristotle's Problems, and that the brotherhood at Amsterdam publish no such libels. But if from those that are prejudiced with these delusive apprehensions, you could gain attention to reason, their confutation were to be effected with facility. For to call these worthy acts of nature, obscenities, by an easy induction, will seem but a little removed from atheism, to him that believeth nature is the hand of God. Therefore Sir, I will advise you, no farther to stand endeavouring satisfaction to every capricious humorist; only I wish them, with the Poet Lucretius, that they do not (as he suspected his endeared Memnius) 

Nec mea dona tibi studio dispôsta fideli,  
Intellecta prius quam sint contempta relinquas.   

Nor let my gifts framed out of just respect,  
Un-understood, be answered with neglect.    
Rather for encouragement, I may add a just elogium to Sinibaldus, that for variety of learning, he hath exceeded all on this subject. And if any thing were culpable, it was his copiousness, which you have artificially contracted. Those spìrits and masculine vigour, which flourished in his large volume to admiration, you have miraculously and in (invitâ arithmeticâ) by substraction multiplied, that those that lay before dilated into great extension, and ready to evaporate, have in your book received their due fixation, and maturation. Now to deal ingeniously with you, what lapses I find in your book, one I think is, that it is without any. Venus should not be presented to open view without her moti cella, or some small defect, but yours hath not so much as a black patch, or any discoverable inequality. In the interim, what others discover, must go under the usual apology of humanity and clemency; there is not in any singular a prerogative of infallibility. That in most things there are both superfluous additions, and substantial deficiencies, this paper of mine, (which haste must excuse) will bear sufficient demonstration. And really I think that deception and misapprehension are become so universal and epidemical, that there is hardly a book but that may have for its prologue, a catalogue of Errata, and for its Epilogue, a—  
Caetera desiderantur.   


Concerning the Name of VENUS.  
THe Poets feign the Original of this Goddess to arise from the seed and testicles of Saturn cast into the Sea; whence the name in Greek is ἀφροδίτη although others would have Venus to be derived from the Latin word viere, to bind, thereby intimating its usual effects, by enslaving and captivating men's bodies and minds. It would not be improper to deduce her name from ἀφροσύνη, since that pourtraies her nature. By reason she excelled all in her excessive appetite after pleasure and delight in lust; she is held of old to be the patroness or Goddess of Love. And hence by reason her adorers found such delighting ease in worshipping her; she soon acquired a vast number of vassals and subjects, so that now she is become the most powerful among the Goddesses. Above all others that worshipped this light Goddess, there was a Cynique sect of Philosophers, that without either shame or blushing did openly ofter up their chastities to her shrine. At Corinth she had a Temple consecrated to her name, unto which did daily flock a number of young men and maids, at whose altar they willingly did sacrifice, as a pleasing offering, unspotted virginities. Boemus Aubanus makes mention of a Country, whose inhabitants are all Adamites, or those which went naked. These people have very often set meetings, where a number of both sex's meeting together, every man takes her that likes him best to satisfy his lust; according to the Poet: 
And then upon these well known sweets they ventured,  
Where many an oft sacked for't was scaled and entered;  
Art they had none, no man there played the suitor,  
Each man linked to his own without a tutor.   
Let thus much suffice for the name of Venus, which you may take throughout this discourse, for nothing else then a mutual copulation, or lust, the substance of which being an unbridled force and scum of a luxurious nature.   

What is Copulation?  
LEt us now pass from the name to the knowledge of the thing itself; and although there is none so ignorant, but knows somewhat of it, yet a word or two may not be amiss, to make it appear more perspicuous. It's thus then; Copulation is a conjunction of male and female, by fitness of instruments, with an ejection of seed to beget their likeness. It's a conjunction, because its act cannot be done at a distance of male and female, because in every operation of nature, there is required an active and passive faculty; by apt instruments is meant, male and female genitals, which are required to be fit and proper; and not, as some vainly suppose, that creatures may engender by conjoining mouth to mouth, or eyes to eyes, etc. or unnaturally one male with another, for that is not by apt instruments. Lastly, with the effusion of seed, etc. which is the compliment of venereal action, and without which conception and generation can no way be effected. In this consists the whole pleasure and delight of lovers; this is that which lulls, nay almost stupifies their mutual senses: Wherefore take Ovid's counsel if you please: 
Fly not then (maids) your tickling pleasures, when  
They are desired of you by loving men.  
Tell me what lose you by it of your store;  
You nothing lose, but rather still get more.  
Taste then a thousand sweets, be not afraid;  
You keep your own, and nothing is decayed.  
Stones are by use made soft, irons wore to dross;  
That never wears, and therefore finds no loss.    

What is Venereal love.  
THere are of this love two sorts; the one contemplative or Platonic, the other active or Socratical; the first contents itself solely with seeing the object beloved; the other is inflamed the more by it, and can no ways be satisfied, but by the carnal enjoyment of its beloved. This is that which is termed lust. Seneca's definition of it is a forgetting of reason; to this you may add, it's an enemy to the purse, a foe to the person, a canker to the mind, a corrasive to the conscience, a weakner of the wit, a besotter of the senses; and finally an enemy to the whole body. Another saith, Love is I know not what, born I know not where; it came I know not from whence, and inflamed I know not how.  
Love is a blinded fool, an angry boy,  
He's neither God nor man, a witless toy;  
He's any thing, yet's nothing that is just,  
A private hell, a raging sea of lust.   

Through what part is love at first received in.  
THe receptacle, and habitation of Love is the eye; that is the first thing we perceive in the face.  
Venus' her eyes do deeper wound men's hearts,  
Then Cupid can with all his bows and darts.  
Love wounding through the eye of a lover, easily layeth open a passage to penetrate the heart. Cardanus is of opinion, that those are not easily affectionate, but are flowly enthralled by love, that have their eyes quick and piercing; For there is no beauty so perfect, in which a curious sharp eye may not find some defect. In a word, it's the eye which is all in all to a lover; It's his sentinel to perceive all things for his advantage, nay it even penetrates the thoughts; it's his legate and silent orator, to discover (when by either fear or her presence he is struck mute) thereby the inward motions of his or her amorous heart.   

Who are they which are most apt to be in love?  
ONe calls love a passion of an idle soul, 
In idle breasts  
Love takes its rests.  
Let labour be thy sauce, and excercise thy fire,  
Then will loves flames with its effects retire.   
Sloth and idleness being it is said to be the pillow of the Devil, therefore it must needs be the fountain of most vices, but especially of lustful desires. How in an instant was valiant Hercules metamorphosed by it into effeminate Venus? By giving way to idleness he soon laid aside his Lion's skin, and his mortiferous club, and betook himself to soft wantonness and effeminacy; he quickly changed his masculine habit, and invested himself with feminine apparel, that thereby he might insinuate himself, and more easily enjoy Queen Omphale. Sardanapalus fell into the self same error as Hercules did, by not banishing idleness from him. For divesting himself of that sublimity and excellency which accompanies Majesty, and sequestering his person from his martial Nobility; he made these solely his companions, which were either Whores, Bawds, Panders, etc. by which means he converted his royal Palace into a most filthy brothel-house. Doubtless there is scarce a whoredom or adultery committed, wherein this sluggish vice hath not a predominant hand. You may be resolved of the Poet, why Aegisthus fell adulterately in love with Clytaemnestra; both of which being steeped in ease and rest, and she being a lusty Lady, (taking likewise with impatience the absence of her husband) such secret familiarity sprung up between them, that at last it turned into flat adultery.  
Aegisthus did fair Clytaemnestra woe,  
Being idle he had nothing else to do.  
Those yet have been cried up through the whole world for their prowess and valour, have by a little giving their minds to rest, been miserably infested with this lustful vice. Achilles had no sooner rested himself from slaying the Trojans, but he was ready to embrace his love, if you will believe Ovid, as he expresseth it in these terms: 
— He unarmed his head,  
To tumble with his love in a down bed.  
Those warlike hands that did but late imbrue  
Themselves in blood of Trojans whom they slew,  
Were now employed to tickle, touch and feel,  
And shake a lance that had no point of steel.   
It should seem by this, that amorous encounters is a petty kind of war, or at least a duel, if I may term it so improperly, otherwise Mars the God of war would have never loved it so well. Here Ovid relates his being in love with Venus: 
The God of war doth in his brow discover,  
The perfect and true pattern of a lover:  
Nor could the Goddess Venus be so cruel,  
Mars to deny; such kindness is a jewel.  
The Sun both sees and blabs the sight forthwith,  
In all great haste he speeds to tell the Smith.  
Oh Sun! what bad example dost thou show?  
What thou in secret seest, must all men know?  
For silence sake, ask bribes from her fair treasure,  
She'll grant thee that shall make thee swell with pleasure.  
The Smith whose face is smoked with smut and fire,  
Placeth about the bed a net of wire;  
The lovers met where he that train hath set,  
And both are catched within that wiry net.  
He calls the Gods, the lovers naked spraul,  
And cannot rise; the Queen of Love shows all.  
Mars chafes, and Venus weeps—   
Moreover, Phlegmatic and Melancholy men, as (it is confessed) are not easily induced to love, yet when once they are so, they love most vehemently. Another thing that doth invite, or rather charm men to love, is Music.  
As without breath no pipe doth move,  
No music kindly without love.  
To be sure they have little else to do then to behave themselves as servants befitting Venus, that spend most of their most precious time in reading Romances, and such like amorous and fictitious stories.   

Concerning those things that increase love.  
A Morous defies are rekindled by the sight and remembrance of the object beloved.  
Tu nisi vitaris quicquid revocabit amorem,  
Flamma redardescet, quae modo nulla fuit.  
Or as one of our Englishmen hath it; 
Fair beauty is the spark of hot desire,  
And sparks in time will kindle to a fire.   
Philosophers are of opinion that we are nourished of that of which we are. Love hath its original from the eyes, and from thence by consequence it must have its increment and aliment; Love, though blind, by often meeting and seeing the person beloved, observes some new pleasing charm which it observed not before, which keeps up its heart from sinking into despair, and which forceth him to use importunity and opportunity, that he may at last crown his desires.  
Do but persist that suit thou hast begun,  
In time will chaste Penelopy be won.  
Oft what she most denies she most desires;  
In frosty woods are hid the hottest fires.  
Only begin to reap what thou hast sown,  
A million to a mite she is thy own.   

Whether Love may be cured by medicaments.  
ALthough there be many things that will blunt the edge of lust, yet when love is a chaste passion, being of a long time rooted in the heart, it's not easily to be supplanted but by death, or the object possessed or enjoyed.  
Apollo that by virtual heat  
Did verdant plants and herbs create,  
Yet found no herb or plant to be  
A medicine for love's malady.   

Concerning Love-potions or Philters.  
ALbertus Magnus and Pliny relate several things conducing to this Philter, though for the most part vain and feigned. Former times joined to ours will afford variety of examples of such men, as by these potions have so perverted female fancies, as in an instant they have caused them to love those which a little before they hated. At Brixia there is a monument which makes mention of a woman that used this art, with this inscription: 

D. M.  
Qui me volent.  
Valete matronae, matresque  
Familiâs, vixi, & ultra  
Vitam, nihil credidi, Me  
Veneri alumnae addixi.  
Quos potui, pellexi philtro,  
Et astu; viro humato  
Non vidua fui, etc.—    
It's reported that Charles the Great, King of France, was by this means charmed to affect a woman of a mean beauty, and had he not been miraculously admonished by an Angel what to do, he had been for ever undone. The thing effecting this, is small, if you consider its external quality, as being nothing but a little stone fastened to the woman's gums; but it seems its internal virtue was such that it made him lay aside and almost wholly forget the affairs of his kingdom, that thereby he might have the more freedom and occasion to be continually embracing this strumpet. At last a Priest of this Kings was admonished by an Angel to kill this woman, to free his Majesty from such a pernicious malady, which accordingly was done; yet the King still loved the dead and almost stinking carcase; till the second time the Angel appeared, and told him he should remove the stone out of her mouth; which was no sooner done, but the King then as much detested her, as before he loved her. There is no question but Philters may be made, but the danger the composing and administering them will bring, may be a sufficient ground to hinder any from making them.   

Whether females may change their Sex.  
HIstories are full of such accidents. Ausonius saith, Venus Epheborum virgo repente fuit. Hypocrates, Marcellus, Donatus, with many other learned Physicians, can sufficiently furnish you with many examples of such catastrophe's. Michael Montanus attests, that in his time a maid by a violent jump was changed into a man, her Clytoris issuing forth. Fulgosius writes of a maid of fifteen years of age, being married, the first night her husband lay with her, was thus changed: whether it was by reason of her too much motion in the venereal act, or the fervent heat of those parts, I cannot tell; but probably it might happen by an extraordinary dilatation of the Clytoris, by much hot, and thereby being provoked, and by reason of its swelling on every side, not able to contain itself within any longer, issued out. This Clytoris lies latent within a woman's pudenda, which answers to a man's virile; this if it chance to grow overmuch, may stand in stead of a man's members, yet without effusion of seed. Wherefore heretofore there hath been laws enacted against feminine congression, being it is a thing that happens too too common and frequent.   

Which is most lustful, a man or a beast.  
MAny beasts and creatures are so intent on their lust, as some become mad, others have died in the action. Asses and Stags by reason of their raging lust, run hornmad. Viper's eat the head of the female in the act. All which demonstrate plainly the greatness of the lust of beasts. And the truth of it is, they have a better plea for it (in many respects) than men. There were enough, if they had nothing more on their sides, than that delight is most proper to them, but joy to man; and that which beasts do by sense, man should abstain from by his reason. Yet for all that man is so vain as to take lust for his leader, to conduct him to bawdy-houses, to commit adulteries, nay even incests, which (to his shame) some beasts abhor.  
Lust makes oblivion, beateth reason back,  
Forgetteth shames pure blush and horours' wrack.  
Besides it is very unusual and seldom seen or heard of, that beasts have desired copulation with mankind, whereas, O wickedness! many men have been convicted and condemned for buggery. Histories make mention of those that have had congression with a Goat, and the birth proved as monstrous as the act was unnatural and abominable. Wherefore we may peremptorily conclude, a man to be more lustful extensively, beasts intensively: Men as they respect no time, beasts as they are guided by sense alone. Furthermore, he may not only be accused for unseasonable and immoderate use of Venus, but also for the illegality of it. If he is truly convicted of lust, he may also be condemned for vice; for lust is defined to be a lascivious petulancy, or a concupiscence of proving unlawful and sinful pleasures. The two handmaids of it are fornication and adultery, accompanied with scortation, incest and sodomy. Of this sin were most of the Roman Emperors guilty, in polluting and maculating their resplendent power and Majesty with filthy luxuries and effeminacy; of the manner and excess of which no heart can conceive, or fancy apprehend. They seldom brought home victory from any nation, but they did likewise their vices. As it is apparent from their learning from the Greeks, not only Graecari, that is to drink hard, but also Moechari, that is to stuprate and be lascivious. But to conclude, let your Wantoness seriously consider what this lustful pleasure is, and in the end they shall find it a delight bought with pain, and hatched with unquietness; always accompanied and finished with sorrow; by continuance it grows to impudence, and infamy continually waits at its heels, nay oftentimes sudden death, which you shall find true (laying aside whole volumes of tragical histories of this nature) if you inquire after the monthly Sessions held at Newgate, where those that would pass for maids, rather than come to any disgrace, have inhumanely destroyed that which was the issue of their stolen delights, and so have for the fact meritoriously suffered death. Wherefore those that are libidinously addicted, let them be forewarned with this distical caveat: 
Quid facies, facies Veneris cùm veneris ante?  
Non sedeas, sed eas, ne pere as per eas.  
What wilt thou do, when thou before  
The face of thy fair Paramour  
Appear'st? stay not, but disappear,  
Lest her enticements cost thee dear.    

Which of the two is most lustful, a Man or a Woman.  
THe Poets of old make us believe that Tiresias was blinded by Juno for his just judgement. For on a time Jupiter meeting with him, asked him a merry question, viz. whether a man or a woman was most lascivious, and takes most pleasure in venereal copulation? to which he answered positively, the woman did. Though this seem a fabulous fiction, yet I will assure you the moral of it is all truth. Caelius Rodiginus thinks (and that upon good grounds) that a woman is ten times more inclined to, and delighted in copulation then a man. Ovid in his Art of Love insinuates as much, when he sings, 
Stolen pleasure which to men is never hateful,  
To women (seeming ) is ever grateful.  
The difference is, a maid her love oft covers;  
Men are more impudent, and public lovers.   
But especially if she conceives; for then the injected seed moves the nerves, and from thence the ardour of confrication ariseth. A Woman swelling with lust is not easily satisfied, for the tasting of those sweets makes her the more desirous of them. Solomon saith, there are four things never satisfied; the grave, the womb, the earth, and the fire. Messalina the Empress was so impudent as openly to confess, that if she lay with a man an hundred times a day, she might be wearied, but never satisfied. It may be objected, that a man though of a cold constitution, is of a hotter than the hottest woman. Aristotle easily resolves this objection, by this distinction, that a man's upper parts are hotter and stronger, but the lower parts of a woman are much hotter. Wherefore it seems nature foreseeing the danger that might ensue by it, prepared the menstruous blood, and ordained it to flow once a month, to frigifie temperately those parts, otherwise she might by an over-ardent venereal desire run mad.   

Which is most lustful, a Maid or a Woman?  
THough it is a difficult thing to determine, if you consider the manifold reasons that may be alleged on both sides, yet we shall in the end find, that of the two, the maid is least stirred and pricked on to lust. For Virgins having never experimented those sweet and ravishing delights, that are swallowed at a venereal banquet; by that means they cannot so eagerly desire an unknown thing— Ignoti nulla cupido. Whereas a woman recollecting into her memory, her past delights, and fervently thinking on those she may enjoy, she already burns in her fancy with impatient desires, before she come to action. Who then can deny, but that one loves a delightful good (if I may so call it) and desires it with more fervency, which is already known, then that which is only perceived by imagination? But you will say, that the force of imagination is very strong, and oftentimes supposeth more than really there is. Beside, a maid more abounds with blood, seed, and spirits. Again, when their courses first begin to flow, their lust is very much sharpened; and that's the reason that Aristotle adviseth parents diligently to observe the actions of their daughters at that time (that is, at the age of fourteen, sometimes twelve) because then they are most apt to be drawn to commit uncleanness. What then may we determine in so dubious a matter? We can say no more but this, that the maid is more lustful intensively, the woman extensively, as continually having in her remembrance her past and future sweet ravishing embraces.   

The signs and marks of lustfulness from a man's temperament, age, disposition of body, and his Country.  

Temperament.  
IN the first place, the sanguine complexion is that which hath the greatest proclivity to Venus; for in this temperament hath calidity and humidity almost the sole predominancy; such was the complexion of a man of Arragon, of whom it is reported, that he— his wife ten times a day. In the second rank is to be accounted the melancholic, whose flatuous humour much whets the edge of lust. In the third place the Choleric, which though it abounds not with seed, yet there are sharp spirits, which cause prurition. Whence Plato gathers that concupiscence and anger are cousin-germans, for the seat of both these passions is the Liver. The last temperament is the Phlegmatic, which being cold and moist, the edge of lust is thereby suppressed.   

Age.  
THe youthful age is the time of Venus her harvest. In old men there is not so much vigour and heat as to prick them on to lust, whereas youth is all spirit and life. Hence the Poet, 
Prima Cupidine is aetas manet apta triumphis;  
Non gaudet veteri sanguine mollis amor.  
The youthful age lies  to Cupid's dart,  
But the old man is valued not a—   
Sick men want seed by reason of their weakness; old men want it, because they have no strength to concoct their aliment; young lads have it not because it's converted into increment: And youths though they have it, yet by a small matter they lose it; accordingly Seneca saith, 
Juvenilis ardor impetu primo furit,  
Languescet idem facilè, nec durat diu  
In Venere turpi, ceu levis flammae vapour.    

Disposition of body.  
A Thin body both gives and receives far more delight than a fat corpulent one. For fat men are destitute of much blood, and therefore are inclined to cold; your fat women are commonly barren. Ovid affirms what I say to be true in saying that, 
Thy leanness argues love; seem sparely fed,  
And sometimes wear a nightcap on thy head.    

Country.  
THose which inhabit cold countries' are both hot and strong, it must needs be then that they are inclined to venery. The Thracians (a warlike people) loved venery so well, that they gloried in the multitude of their wives. Thus Ovid sings of Tereus' King of the Thracians, being in love with Progne: 
Progne in Tereus such a burning breeds,  
As when we fire a heap of hoary reeds;  
Or catching flames to sunburnt stubble thrust.  
Her face was excellent, but inbred lust  
Enraged his blood, to which those climes are prone, etc.   
The Egyptians so much devote themselves to this kind of life, as that few among them are found chaste. Americus reports, that in his voyage to East-India, he found an Island, whose inhabitants were so extremely given to lechery, that his Mariners were hadly ashore, before ten women were about one man, every one desiring him to appease and qualify their burning itch: these people have among them an herb which hath such a mysterious quality, as that it will dilate girls privy members, and magnify and longifie their boys members; to both which they use to administer it, that they may the sooner be capable for to exercise them.    

The signs of lustfulness from the stature, colour, strength, and season of the year.  

From the Stature.  
MEn of a low or short composure of body, enjoy a more quick and piercing sense of venereal pleasure, then tall men. For since their aliment doth not increase their bodies, certainly the more oft it is converted into seed. This holds even in beasts; the Elephant brings forth but one, and yet the little Coney bears twelve, the Wren eighteen, yet the Pigeon but two.   

Colour.  
ARistotle in his Epistle to Alexander, admonisheth him to beware of the red haired man, because as he is given to all manner of vices, so especially to incontinency. Women that have flaxen hair are for the most part wanton; of the same signification are brown hairs. Therefore Physicians advise to choose a nurse that's brown, for by her temperate natural heat, she breeds good milk. That man or woman that have hairs of a leadish colour (proceeding from adustion) are insatiable in venery.   

Beauty.  
ALthough a beautiful soul may inhabit in a comely body, yet it is not ordinary to meet with them both so accomplished.  
It is a thing we seldom see, Juvenal.  
Beauty and honesty agree.  
Demetrius, Hysmael, Lais, and Faustina were beautiful and handsome, even to admiration, yet unchaste even to detestation.   

Season of the year.  
WOmen are most lustful in the Summer, but Men in the winter. Women being of cold and moist temper, are refreshed and cherished by the application of its contrary, whereas a man is debilitated by the too much extracting of his proper heat. Wherefore for the commodity of both Sexes, the Spring is to be chosen as the best season of the year for generation.    

Signs of lustfulness from diseases.  

Barrenness.  
BArren Women for the most part are unsatisfiable in their lust. And this is so upon two considerations. First, having no children, they are so much the more desirous to have them, and therefore they would use the means oftener. Give me childen (saith barren Rachel) or I die. But the chief reason is, that they abound with so much heat and blood, as it burns the man's seed; the same thing makes them excessively lecherous.   

Retention of the Courses.  
OBstructions do so inflame the womb and genitals, that as they cause a prurition, so likewise they are the original of a thousand dangerous symptoms. The sign of this indisposition of body is too too visible to every one's eye; to wit, and universal paleness. This wanness (if we may credit Ovid in his Art of Love) is an excellent indicium of a loving soul.  
Let him that loves look pale; for I protest,  
That colour in a lover still shows best.  
Orion wand'ring in the woods looked sickly;  
Daphne being once in love, love colour quickly.   

Bunch-Backs.  
THese sort of men, as they are for the most part proud and fantastic, so they are commonly very lecherous. They seldom or never are fat; therefore we may suppose that the seminal humour (by reason of the shortness of their back) doth pass immediately into the seminal vessels. This may be the reason that Camels use copulation all the day long. There are very few defective in one part, that are not gratified by nature in some extraordinary manner in some other part. Those that have lame legs are fruitful and lustful; for that which should nourish those parts, is turned into seed. Wherefore Antianita Queen of the Amazons, being reprehended for marrying a lame man, made this her plea, that Claudus optimè virum agit. The lame man is the best women man.    

Concerning Satyriasis.  
THis affection is an itching in a woman's privities, causing in her an ardent desire to scratch them. This disease is so powerful, that it forces women (against their custom) to entreat men to lie with them, with this proviso, that they are sufficiently able to quell this itching.  
If modesty and women once do sever,  
Farewell their name, farewell their fame for ever.  
Some women of a greater modesty then ordinary, strive to suppress these motions, caused by this disease, but all to little purpose; their very looks betray them.  
Poor woman's looks,  
Are their fault-books.   

Physiognomical signs of lust.  
YEllow hairs, and black flagging are a type of lechery: 
The fearful and the peevish, pale and wan;  
The black a woman lover more than man.   
It's an infallible sign of this, if a man is bald and not old; but if old and not bald, you may conclude he hath lost one of his stones, or both.  

Face.  
ONe that hath a thick and smooth face is slothful and given to pleasures. Take this for a general rule, that to what beasts face soever a man's may be likened, you may parallel their conditions and manners together.   

Forehead.  
A Little strait forehead denotes an unbridled appetite in lust.   

Eyes.  
SO many motions as are in the mind, so many significations thereof can the eyes make. Streaky eyes (such as Venus is said to have) are her minions, but red eyes signify insatiety in lechery. Great trembling eyes in men proclaim intemperancy; little merry ones, and those that seem always smiling, in women betoken lasciviousness.   

Ears.  
LIttle ears demonstrate aptness to venery.   

Nose.  
A Roman Nose is a lecherous sign; Heliogabalus associated all that had such noses, to satisfy his beastly lust withal: A woman that hath a long nose is lustful. A man that hath a big nose and wide nostrils, is the only darling of Venus.   

Mouth.  
A Great mouth as it is an evident sign of greediness, so of lust.   

Chin.  
THey which have beards over-soon are very petulant; if women have beards, being not very old, their lust is not to be satisfied.   

Breasts.  
LIttle breasts in women are a greater sign of lust, then great ones. But if men have them great, it signifies the contrary.   

Pubes.  
THey who have much hair about the privy members are lustful, because it denotes that they abound with much fumy heat and excrements. Those women that have none, are slow to venery, and not fruitful.   

Navel.  
THe navel should imitate the proportion of the virile members. Therefore let midwives take notice that they cut the navel by an equal proportion of longitude with the pudenda. For the longer the navel (by sympathy) the longer the Pudenda.   

Legs.  
THick calves and bow-legs signify that man to be lustful; of the same signification are very small legs. But enough of these Physiognomical signs: And though they are sure marks, yet may they prove false by grace and reason. Socrates and Hypocrates ingeniously confess that they were marked out for men given to these lustful pleasures, and really had a great propensity to them, yet by their endeavour to restrain themselves from them, they became such absolute conquerors, as they betook themselves wholly to Philosophy. Therefore it is a hard matter to conclude any man lustful or chaste, but by experience; yet 
B'advised my friend for thy more quiet life,  
Too far trust no man with thy wife.    

Of Moles.  
IF on the eyes or nose a mole appear, it shows that man or woman to be lustful. There is a great sympathy between the nose and privities; wherefore Haly saith, that if there be a mole on the nose, there is one also on the privy members.    

Examples of such Men and Women that have been very lustful and lecherous.  
IT's not my intent to write of all that have been that way addicted, but only such as have been notable for their birth and dignity. Among whom may be (in the first place) Julius Caesar, who neither spared Women, Maids, nor Boys, but made them all prostitutes to his lust. But most of all he loved Cleopatra, with whom he usually sported from night to morning. Tiberius Caesar would ordinarily at his banquets have naked Virgins attend on him, and there in his sight would he have lusty young men to lie with some of them, to stir him up the more to lust when he should come to act his part. Nero was such an incestuous villain, as not to spare his own Mother. He loved a boy so entirely, that he endeavoured to change his sex, by cutting off his members. Darius was wont to carry to the wars with him three hundred and fifty Concubines. Sardanapalus left the government of his Kingdom to enjoy the company of lose women, with whom he lived in woman's apparel, till Arbaces burned him, his whores and riches altogether. Romulus is reported by Ovid to have erected a stage or convenient place to satisfy his soldier's lust; in these words: 
Now with a sign of rape given from the King,  
Round through the house the lusty Romans fling,  
Leaving no corner of the same unsought,  
Till every one a frighted virgin caught.  
Thus were the ravished Sabines blushing led,  
Becoming shame unto each Romans bed.  
Full well would Romulus his Soldiers please,  
To give them such fair mistresses as these.  
If such rich wages thou wilt give to me,  
Great Romulus, thy soldier I will be.   
Hercules is said to have made fifty Virgins so many women in one night. Gordianus had two and twenty Concubines, of every one of which he had three children apiece. Proculus Caesar begat with child an hundred maids in fifteen nights and days. Solomon (as the holy Writ hath it) had three hundred Concubines, besides fifty Queens who were subservient to his desires. Cyrene invented twelve several ways to delight her lovers; but of late days Aretine found out two and forty, which he calls his Postures. Messalina was wont to congregate a number of virgins, whom she caused to be deflowered, and if they refused it, she put them to death. Hear what Juvenal saith of her, in his sixth satire; 
Th' Imperial strumpet, with one maid stole out,  
In her night-hoods, and having cast about  
Her black hair, a red Periwig she got,  
Into the Stews—  
There many thirsted for encounters tried,  
Departed tired with men, not satisfied.   
Semiramis though she was a wise and heroical woman, yet beyond measure lustful. Her husband being dead she enticed several of her soldiers to her lose embraces, which very men afterward she caused to be slain. At length nothing would satisfy her but a horse. The Poets writ that Pasiphae was in love with a Bull, and she obtained to be mistress of her desires, by Daedalus, who made a wooden Cow and enclosed her therein, and cunningly deceived the Bull. Thus Ovid writes speaking of her; 
How often hath she with an envious eye  
Looked on the Cow that by her Bull did lie?   
Yet for all this let us not condemn all mankind for levity, because some are so. But let us rather honour and reverence the more those that are honest and chaste, since now adays there are not many of such to be found. To which intent let us immortalize the names of some of them that have been so chaste, as that they can hardly be taxed for an idle word, much less for a vicious deed of that nature. Marcus Marullus Spalatensis would never so much as look on a woman. His sister being very ill, sent to desire him to come and see her, which he refused several times, till at last being much importuned to it, he went, but with his eyes covered, giving her the benefit of hearing him speak, but not of seeing him. Ursinus had a wife of an excellent beauty and feature, yet he no sooner took upon him an office in the Church, but he vowed never to see her more, which accordingly he performed. There lived at Rome one Paulina, a woman no less virtuous than noble, nor rich then fair; she was married to Saturninus a worthy man, worthy of so good a wife. It happened that Decius Mundus fell in love with her, but had withal but small hopes to corrupt her with bribes, since she was rich, and a hater of vice. Yet for all that he attempted the thing, by offering her three hundred pounds for a night's lodging; yet th●s nothing shook her modesty. Since this would not do, he bethought himself of another stratagem, which was this: He observed that of all the Gods in Rome, Paulina most of all worshipped the God Isis. Whereupon he speedily repaired to this Temple, and there bribed the Priests with a large sum of money to assist him in his enterprise. They consent; one of them presently went to Paulina, and tells her that the God isis was much taken with her beauty, and that ●he desired that very night her company. She grants the request with abundance of joy, that Isis should think her worthy of her company. She imparts the business to her husband, and he is willing likewise. Whereupon she makes all speedy haste to the Temple, where being come, the Priests conduct her into the place where Mundus lay hid, telling her that there she must expect Isis; where being no sooner entered, and the Priests departed, but Mundus falls to his embraces, in which they enjoyed extraordinary pleasures, because the one had her he so long longed and thirsted for; the other, as supposing she was in the arms of a God. In the morning she returns home, (not imagining any fallacy) and relates all the pleasures to her husband. But two or three days after, Mundus meets her and tells her, that he cared not if Mundus was despised, upon condition he may be loved as Isis. She now fully understands the deceit, and imparts it to her husband, with showers of tears and millions of sighs and groans, withal making him swear to he revenged on all the competitors of this plot, who accordingly was; for being enraged, he caused Mundus and all the Priests to be slain.   

At what age is a wife to be chosen, that she might be fit for generation.  
COncerning this point, so many men so many minds. Xenophon thinks the fourteenth year to be the best. For at that time of the hairs about the pubes begin to grow, and the courses flow, which by reason they cause a titillation in those parts, they infuse into them a desire of marrying. Others object against this opinion, that every beginning is weak and imperfect, and therefore unfit for conception; Take Plato's counsel then to decide all controversies of this nature, which is to search (by inspection) the young man & the maid, whether they are capable to enter loves lists. At Cynthia there is a Temple where the couple that intends to be married, meet, and there the Priest views them naked, and so accordingly judgeth of their ability for marriage. It would be well (in some respect) if we had this custom here, if it were for nothing but to prevent making so many cuckolds in a year. Now to avoid all suspicion, it would be far better for maids to stay till they are eighteen years of age before they think of performing hymeneal rites, for then to be sure there can be nothing wanting in nature, which may be required for the conception of mankind. I cannot allow that a man of the same age should intent a married life; because as it is fourteen years before he bears seed, so it is commonly one and twenty before it partakes of a true generative faculty. As it is convenient at this age to marry, so it will be improper for him to stay much longer.  
Turpe senex miles, turpe senilis amor.  
An aged soldier's base we all confess,  
And an old lover is but little less.  
Not only unseemly, ridiculous, and filthy, but also obnoxious to himself, wife and issue. To himself; for he shall find old age steal upon him faster by the enjoyment of a wife one year, then if he lived ten years without one. Secondly to his wife; for what is more loathsome than his issues, spittings, night-coughs, stinking breath? but that which is worst of all to her, his coldness to the exercise of Venus. Lastly, to his children; for his seed is without spirits. In brief, he is nothing but a disease, how can then his offspring be healthful? Therefore let those that intent to marry, be cautious that there be not too great disparity of age between them.   

Concerning a man's Genitals, and of their apt conformation.  
SInce that a man excels a woman in all things, let us describe what belongs to him, before we handle her secrets. Nature hath bestowed on man a Yard and two Testicles, for the accomplishment of that great and wonderful work of Generation: which two parts are so conjoined by nature, that by their separation, they become altogether useless. In the first place let us speak of the Yard; in so doing we may take into consideration its nature, disposition and form. By the potency, or impotency, fitness or unfitness of this instrument, is the tie of wedlock infringed or preserved. The Ancients, that they might express the esteem of it, they were wont to paint the form and shape of it in all places of resort. The Ethnics used to hang the picture of the privy members about their children's necks, to keep them from being bewitched, and did place them in their gardens to make them fruitful.  
Let us now treat of the Anatomical part of the Yard, examining its substance through every particle. The Latins have variously named that part of a man, whose beginning is placed at the utmost end, and so juts out of the lower part of the belly. These are the names they usually call it by, Penis, Coals, Veretrum, Virga, Verpa, Scapus, Priapus, Cawls, Mutonis, Menta, Mentula, Phallus, & virile pudendum. This thing that hath so many names, is not a simple body, but composed of divers particles. It is of a sinewy substance, long, pendulous, hollow, and very spongy, except in the glans, or, nut of the yard, which is void of all humour, and only fit for ejaculation of the seed. In the lower side of the yard is placed a hollow nerve, which is both a passage for the seed and urine; this sometimes is filled with a flatuous humour or spirit which extends the yard, and causes its erection. About the pubes grows hairs, because those parts are very hot and moist, and these serve for a covering and an ornament. The glans always reserves its magnitude, though the yard is inflamed and swelled by venereal spirits. The prepuce which serves as a cap to cover the head of the yard, keeps it from all outward inconveniencs; as dust, etc. It is a dangerous thing if the prepuce be cut, because it cannot be rejoined. If you desire a longer description of these parts, consult with Anthropographers.   

From whence proceeds the erection of the Yard.  
IT's erected sometimes from wind and spirits, sometimes from the heat of the Arteries, which are in the spermatick vessels. The truth is, it is as great a wonder it should rise to so great a weight, from so small a thing, as when it stands not; as it is for a woman's womb to open so large, at the very time of travail, as to give room enough for the child to issue out, and yet all the time before it is so close shut, as that the point of a needle cannot enter it. The yard being made of a nervous and spongy quality, quickly distends itself from the affluence of spirits proceeding from the seed. And therefore it is that it hangs its head as soon as ever the seed is evacuated; because with the seed flows abundance of wind and spirits, which are the cause of its stiff standing.   

Whether a too long or a too short Yard be obnoxious to generation.  
A Mean in all things is the best thing in the world. To  or under-do in effect is one and the same fault. Wherefore it is not to be questioned, a too long yard is not good. For it is a long while before it doth stand, and doth not long remain so, for the spirits are not able to support so great a weight. Again, it is so long before seed comes through it, (and then too much cooled) that the woman hath spent herself a long time before the man's issueth, and so renders that act ineffectual; to make work, both seeds should meet.  
Let not thy mistress use too swift a sail,  
Nor let thy haste beyond her speed prevail:  
Both keep one course, your oars together strike,  
Your journies one, then make your pace alike.  
Tog there strive, let both meet at the mark,  
You may not question groap it in the dark.  
Then is the compliment of sweet content,  
When both at once strive, both at once are spent.  Ovid. 
On the otherside (in my opinion) the short yard lest of the two to be endured. Ask the question of good honest women, that know by experience what I say to be true. Because (though it stands more stiff, and ejects the seed more vigorously) yet it reaches not so far as sufficiently to provoke a woman's lust and seed.   

How to enlarge the pudenda to a fit proportion, in case it be neither long, nor thick enough.  
IT's nothing worth if those parts partake not of a due thickness as well as length; the former being more useful and delightful to a woman, as Avicen will have it. Wherefore that there may may be an equality of them both, let us prescribe some helps. The Arabians counsel in this business to use hot oils or fat things, or an infusion of good store of milk, for milk being fattish, and of a thick substance, it insinuates itself into the pores, and by that means obstructs them and hinders the exhalation of spirits through them. Milk hath many more excellent qualities conducing very much to the enlarging of the privities. Ground worms steeped in wine, then dried, and lastly pounded with the oil of sweet Almonds, is an excellent secret for this purpose: In the same manner may be used Leeches. The receipt of Rhazes is this. Take an Indian nut, and open it, and you shall find in it a sweet water, then take a Leech and put into it, and let it be enclosed for eight days, then take it out and pound it, and anoint the yard. Dioscorides saith, that Coriander is very good for the amplification of the virile parts, for the same reason that it increases seed, and incites lust; but take heed by these means that you enlarge them not too much, for the  reasons.   

How to shorten the Yard being too long.  
AS it will be a hard matter for me to persuade those men that are thus qualified, to diminish this member, because most glory in its longitude and magnitude; so I am sure to displease well-affected women, in prescribing things so contrary to the excess of pleasure. Yet since I look more to the good of posterity, then to satisfy their foolish humours, let me tell you that are troubled, and would be cured of this redundancy, that you must for a time keep a spare diet. This is the first remedy in all preternatural tumors, or redundant affections. He must likewise for a time bid adieu to wine, and to all things that increase lust, as Pine apples, Almonds, pigeons, and all hot and flatuous things, but rather eat Hens, Lettuce, etc. and all cold things. Copulation will diminish the Yard very much, but that's only a medicine lawfully used by married men. Many things more might be alleged, were it not that most affect rather things that will increase, then lessen their privy members.   

Of venereal impotency.  
THis may proceed from three causes. Either first, from the want of seed, or from its coldness. Secondly, from the stones, either from the want of them, or else being too little and cold; by reason of which they either receive not seed, or else work it not sufficiently. Or lastly from some defect of the Yard, as there may be many. If it proceed from the first distemper, there is nothing more to be done then to take things that are hot, and that increase lust; as strong bear and wine. Ovid in his Art of Loving saith thus much of it: 
In wine is lust and wanton youths desire;  
Join wine to love, and you add fire to fire.   
If the cause lie in the Yard, then let that part be corroborated with hot and dry things, as Mushrooms, Turbith, Coloquintida, Simp. Comp. Diaphenicon, Hiera, Cocchiae aggregativae. There are again many things that dry by degrees; as Guaicum, Sarsaparilla, Sassafras, Mastic, Juniper. These things must be applied outwardly; a Bull's gall, a Hare's gall, the decoction of wild Cucumbers and the oil of Nutmegs, with which the genicals are to be anointed, which will wonderfully corroborate and comfort them.   

Concerning some men that have had wonderful great Genitals.  
SUch men the Ancients called Onobeli, of which kind of men Histories make often mention. I knew a boy that had such huge great privities, as that where ever he went he was pointed at for them. His yard would be a long time before it stood, but being once erected he could carry upon it thirty pound weight. Being a merry fellow, he would oftentimes show his companions his six-foot-long— not without their admiration and laughter. Petronius makes mention of one that had so large and long a Priapus, as that all the rest of his body seemed but as an appendix to it. You may ask the question, how these men were known to be so qualified? The Ancients had public baths where the men went in naked, so that if any appeared to have greater members then ordinary, the standers by gave a great shout. So that that doubt is easily resolved. Phisippus Haeasterus reports in the sixth Decade of his observations, that there was a man in his time had a monstrous great Yard full of innumerable warts, just like the seeds in a bunch of grapes. The top of this mighty thing was as big as the head of a newborn child. The part adjoining with the scrotum, was an ell long. The prepuce drawn back, had the likeness of a horses collar. If you desire a larger description of it, consult with the Author himself, where you may see the shape of it cut in brass.   

Some questions concerning the Pudenda.  
WHy is the Yard composed of nerves?  
Because nerves are strong, and have a very great sense of feeling, and thereby mankind enjoys the greater sensual pleasure in the venereal act.  
Why is the Yard fat?  
Because it might not be any impediment to its erection, the nature of fat being laxative and mollifying; wherefore it is that the fatter a man grows, the less becomes his Priapus.  
Why is he that hath a desire to piffe unable to perform the venereal act, till such time as he hath evacuated his water?  
Because the pores of the yard being filled with moisture, they cannot admit of any thing more of that nature.  
Why is it that there are two holes in a man's yard, the one a passage for the water, the other for the seed?  
Because the one helps the way of the other; for were it not so, it is to be feared that that passage would (by reason of seldom copulating) be wholly stopped up.  
Why did the Ancients believe that there is a certain kind of spell in the pudenda, against witchcraft?  
It may be from an old custom the Italians had, in worshipping the privities of Bacchus. For on his Festival day they carried them about; first into the fields, and then into the city, where an honest Matron did crown them with laurels and gatlands.   

Concerning the excellency, virtue, and temper of the stones.  
EVen as the chyle in the ventricle; in the liver the blood; the vital spirits in the heart; and the animal in the brain, are concocted for the preservation of life: so for the propagation of mankind, is the seed wrought and prepared by the stones, or testicles. They are called so from the Latin word testes, which signify witnesses; and truly a man (without such witnesses) will have bad success in his cause, if a woman be of the Jury. These are the flower of life, the well-springs of generosity and valour, of heat and of pure blood. In brief, as without them, the body becomes effeminate, so it loses the most part of all the  virtues. Besides, they are not only of such inestimable value in men, but also the stones of other creatures. Concerning the usefulness of the Castor's stones, there is none so ignorant in Physic, but knows somewhat of their excellent quality. They are hot and dry, and are good against any disease, except a violent fever. The stones of a dung-hill-cock do wonderfully refresh the body, being eaten, and do increase seed, for which purpose they are used by new married people. Amatus Lusitanus tells us a notable story of a woman that prepared a dish of them for her husband, being a man that little used her company carnally; but it seems these stones so altered his body, that he immediately was troubled with such a priapism, as nothing would satisfy him till he was in bed with his wife. Into which he was no sooner entered, but he plied his wife so close that she was able to hold out no longer, but ran out of the bed from him, and he after her; but being not able to overtake her, he went into the room where his three maids lay, and went into the bed to them, and begat them all with child. None knows what farther mischief he would have done had he not been prevented by a Physician. The stones of a young Pig do wonderfully help barrenness, both in men and women, and will cause them to be fruitful. A Fox's stones dried have the same virtue. Horse's stones are an excellent thing to bring away the secundines of women; Gesner knew a man that got his living by helping women by this remedy. They are likewise very good against colical pains, as Fonseca saith. The powder of a Bulls stones is commended for curing ulcers in the vulva; an Asses and Stags for expelling of poison; a Goats against shedding the water in the night; a Ganders are excellent good to help conception, immediately after congression; and lastly a man's testicles (though they are placed in the last rank, yet for their variety of virtue excel all) will make excellent mummy, good against all diseases. See more of their virtue in Crollius, and the rest of the Theophrastians'.   

What may be the reason that though a man loveth a woman extraordinary well, yet after the enjoyment of her his love grows cold.  
HOw unhappy are they that are in love! They are always distracted with anguish and grief, they are ever perplexed with new cases; they lived a dying life, and a living death. He a long time languisheth for the possession of his dearly beloved, but in a far shorter time is satiated and glutted with her. The reason may be, because being in love, his fancy is perverted, and so judges of its effects contrary to what really it is; En quod non esset, esse putaret amor.  
Besides, the mind is most eagerly bend on that which is forbidden, (nitimur in vetitum;) and therefore like a torrent it overflows, and becomes more impetuous by opposition. Too much liberty in any thing nauseates the appetite. I have heard of a Gentleman that kept a Lady of pleasure, allowing her two hundred pounds for yearly maintenance, but would not marry her, because, saith he, knowing she is my own I shall disesteem of her, whereas now I accost her every time I come to her as if she was a new mistress. Cornelius Gallus professeth, that he was perditly in love with a fair virgin, and could have been willing to have redeemed her life by his, till she yielded to his unlawful embraces, and then he slighted her. Hence Ausonius; 
Hanc volo quae non vult, illam que vult ego nolo.  
She that is willing to love me,  
To her unwilling will I be.   
And a little after he proceeds; 
Oblatas sperno illecebras, detrecto negatas.  
Proffered pleasures I defy,  
Give me her that doth deny.   
If love be only a desire, as some say it is, than desire is no desire when it is satisfied.   

Concerning castrating Men and Women.  
IT's a custom among great Princes, but especially among the Turkish Emperors, to have Eunuches to wait upon their wives, for fear lest their beds might be dishonoured. In these our times its usual to cut children when they are young, that they may become the better Musicians, for by that means they have a more clear and harmonical voice. Castration is effected either by collision or excision: Collision is the compressing the stones, and so squeezing out the substance of them. By Excision, when you depress the scrotum with the testicles, and so make an incision on the line, and take them out clearly both together. But Paulus Aegineta hath a better and easier way, which is by pricking with a sharp instrument the Epididymis, which is the second outermost skin that covers the testicles, and knits the didymos to the seminal passages, by which means the testicles are hindered of transferring the seed. It's a far harder matter to Eunuchize women, yet in former and latter times it hath been accomplished. Antonius Ulmus saith it may be done by cutting the Nympha, which is the throne of love and lust. Thus many of the Egyptian women have been used by reason of their untamed lust. Now properly to castrate a woman, is to take out her womb, for the doing of which, since it is so hard and dangerous, I dare not give any directions.   

A particular relation of such things as will increase seed and lust.  
ALl sorts of round roots, especially Scallions, Satyrion, Struthium, Bunguen, Beets, Capars, Acoras, & Squils, etc. likewise all salt things, and shellfish do augment very much the seed, so doth also Goat's milk. Theophrastus' reports, that that there was an Indian brought him an herb, that not only the eating, but even the touching of it would excite a man to lust so much, as to cause him to copulate as often as he pleased. He adds more, that some that have eaten it, have acted venereally twelve times in the space of an hour. This Indian confesseth, that by it he spent himself seventy times, till at last his seed issued by a drop, and last of all came his very blood.  
Johannes Shenkins writes of another herb which grows on Mount Atlas, that increaseth lust beyond any credit. Moreover he saith that if a maid should chance to piss on it, she would as infallibly lose her maidenhead, as if she lay with a man. A multitude of herbs more there are that have this quality in them, which are so many that they would be too tedious for our intended discourse to describe.  
Wherefore to conclude this subject, take two or three receipts which are great provokers of lust, and strengtheners of the body,  
Recip. Mellis anacardi, mellis apum, & butiri vacicini ana.  
Let them boil, and so let them be drunk in wine. Let there be made also a suppository ex adipe anatis, & granis cotti, & pyretro in oleo de nuce Indica.  

Arnaldus pills Recip. 

Faeniculi assi  
seminis erucae   ana. unc. 2.  
Arnaldus pills Tere lacte vaccino.   
Fallopius his electuary to strengthen and cause a titillation in the privities.  

Recip. Noctilucas praeparat. cum 4.  


Specimen Aramat.  
Diambrae.   ros an. unc. 1.  
Pulpae carnis nucis Indicae unc. 5.  
Seminum cinarae excortis unc. 1.   
Let this be taken after dinner and after supper. I shall conclude with Ovid's receipt in his Art of Loving.  
Pepper with biting nettle-seed pray mix,  
With Bastard Pellitory some few sticks;  
Which beaten, and in cold wine drunk up clear,  
Make sprightful men aloft their standards bear.   

A brief description of a Woman's Genitals.  
THere are four things subservient to her secret parts. Spermatical vessels, both preparing and carrying, the Testicles, the Womb, and the Vulva. As in men, so in women there are found four vessels preparing the seed; namely, two veins, and two arteries. The testicles are inwardly placed to the sides of the Vulva, because they should be more heated; they are less than a man's, being broad, and glandulous, thin and moist. Whereas a man's stones are covered with four tunicles, a woman's are only with one. These in a woman by reason of a certain disease will grow as big as a man's head; so saith Schenkius.  
The womb is like a fruitful field wonderfully propagating and husbanding the seed that is sown in it. It's situation is in the Hypogastrium, between the bladder and the rectum intestinum. It's magnitude is various according to the age of the person, temperament, venereal use, talness of the body, or barrenness. The wombs of virgins and sterile women are much less than pregnant women, or whores. It's shape is somewhat long, yet round in the form of a great pear. For the substance of it, it is membranous, for its more commodious shutting at conception, and likewise for the enlargement of it, as the child within increaseth in growth. The womb is divided into four parts, viz. the bottom, the inner mouth, the neek of the womb, and lastly the orifice of the neck. Those parts that are obvious to the eye, are the pubes or hairy region, Venus' hill, and the two lips separated by a slit or scotch; within which lips lie latent the Nymphae, four caruncles, and the passage for the urine. The neck of the womb is all that which belongs to the inmost mouth, and its a long channel, like the scabbard of a dagger, which is the receptacle of the yard to sheathe itself. The inner mouth is that which receives the seed, and then immediately shuts so close, as if it was an entire body. The body of the womb is that which contains and cherisheth the seed, some have called these privy parts a Lion: First because they and that beast have much alike the same smell. Lastly, because as that beast is very greedy and desirous of a man's blood; so is the womb of his seed, which is nothing else but pure and refined blood.   

Concerning the Clytoris.  
A Little in the cloven of the Vulva, is the Clytoris, its substance is fleshy, arising out of the mouth of the womb, almost filling the empty space of the pudenda. It is somewhat longer in Summer then in Winter; for by reason of the heat, it enlarges itself, nay many times it issueth out, metamorphosing the woman into a man. This is the seat of love and pleasure; for by a mutual contrition of the man's yard with it, their seed is provoked, and so meet for the propagation of mankind.   

How to contract the Vulva being too large and wide.  
WHen this is too large, it receives the yard with too great a facility; hence both parties are insensible of its progress, and by that means there is little or no seed ejected. But by the way let us examine from whence this amplitude proceeds. Upon consideration we shall find it may happen from immoderate use of venery, which we may conjecture from contraries: for if widows stay long without a husband, their privities will so close, as that they are hardly distinguishable from maids. When nature is at rest, it restores all the unity of the parts. Secondly, it may arise, from martying a man that hath great members. Lastly, by a hard delivery; when the child is signally great, it breaks its way: yet this may be a natural disposition. All adstringing things are good against this cachexy, as a compository ex Cypero, Xiloale, Ennula, Carriophillis, Ramich, & Moschi; Let these be pounded and taken with honey. Likewise decoctio consolida majoris, is excellent. These with many more, whores use to cheat young gulls withal, when they promise them their maidenheads. Take this receipt as the best that can be used: Recip. Aluminis, lapidis Gagatis vel Thracii nitri ana drach. 1. Pulveris gallorum, baccarum hederae exiccatarum, Babustionum, Corticum, granatorum, atramenti sutorii, rubi, ana drach. 2. succi acaciae, sorborum, agrestris oleae, ana. unc. 1. S. vini rubri unc. 2. S. misce omnia—  
Boyl these over a slow fire, and put them on a cloth in prosthema. These will strengthen and contract wonderfully any orifice. But be sure for a time let the woman abstain from her husband's company. For in every operation of nature, rest is required; and therefore it is that an ulcer in the lights is never cured, nor consolidated, by reason of their continual motion. Perhaps some curious person would be desirous to know some outward signs to discern such men and women. The woman commonly hath a wide mouth, the man a great nose, as Martial saith: 
Mentula tam magna est, tantus tibi, Pipile, nasus.  
O Pipilus, thy nose so great and thick  
Denotes how great's thy stiff-neckt-standing prick.   
A woman's long foot betrays her long cleft, but a man's great hand shows his good mentulous qualifications; as likewise doth his long eyebrows, but in a woman her long face; these marks seldom fail.   

What is that which is infringed at the first venereal act; as also some signs of Virginity.  
IT is the opinion of most that there is a membrane which is drawn across the matrix of virgins, and called by the name of Hymen. From thence did the Gentiles derive the name of the God of marriage, by reduplicating Hymen, Hymenaeus. So Catullus calls him in his nuptial song: 
Jam veniet virgo, jam dicitur Hymenaeus:  
Hymen, o Hymenaee, Hymen ades, o Hymenaee.   
The Jews were wont at the marriage of any person, to put fine clothes in the bed where they were to lie, for the reception of the blood that usually flows at the breaking the Hymen: which clothes they were wont to show to the Parents, as a sign of the loss of an incorrupted virginity. Such a custom had the Romans, as it is recited by Claudian in his Epithalamie: 
Et vestes Tyrio sanguine fulgidas,  
Altar virgineus' nobilitet cruor.  
Tunc victor madido prosiliat thoro,  
Nocturni referens vulnera praelii.   
This membrane which is thus broken, yields a greater or smaller quantity of blood, according to the largeness and fullness, or smallness and emptiness of the veins. Some have immediately died by the greatness of the flux of blood. And this is the reason that virgins suffer pain, (nay men too according to the strength of the Hymen) by losing their maiden heads. Now by way of caution, let no man think his new-married wife to be heretofore deflowered if he finds not this Engine: For by chance it may be broken many ways, as by a petulant humour, or a great fall, etc. In many there is no such thing to be found from their very births. Yet let not this be an inducement to wantoness (because such things may happen) therefore to set up their virginities as a but for every man's arrow to hit. For this being once lost, modesty is likewise lost; one of the two I am sure, if not both, must never be expected to be found 〈◊〉   

Whether there be any Signs of corrupted virginity.  
THere are many indiciums which too too manifestly publish infallible marks of a lost virginity. For example, Impudence; as it is fear and shame that keeps wanton girls within their bounds, so banishing these two out of their thoughts, they value not their chastities, preferring rather to split themselves against the rocks of pleasure, then to sail in the calm sea of virtue and continency. But to return to our purpose; in the next place if you observe and perceive that the top of the nose is divided, seeming forked, (if you will credit Michael Scotus) it's an unchaste sign. The Ethnics had this observation of a chaste person: When any couple was married, on the first night they measured her neck with a thread, and if next day her neck appeared bigger, than they deemed her an unspotted woman. So Catullus sings on the Epithalamie of Peleus and Thetis.  
Non illam nutrix orienti luce revisens.  
Hesterno collum poterit circundare filo.  
No 〈◊〉 〈◊〉 arising from her bed,  
Her neck ●●●nd compass with fore-tried thread.  
Some say that deflowered virgins cannot endure the smell of the Lily, as being the Hieroglyphic of virginity. Others say, that Bees will presently smell out unchaste persons; for they are great lovers of chastity. Jo. Baptista Porta saith, that if jet be taken and reduced into powder, then searched, and lastly drank in wine or water, if presently the woman cannot hold her water she is no virgin. Albertus Magnus writes, that if you take a Loadstone, and lay it under the head of your wife, if she presently embraces you, then will she ever prove faithful unto you. Whether Comma was naturally constant, or forced to it, I know not; but it is reported this foresaid last experiment was tried upon her, by her husband, and she proved so loving to him, that for her non-pareil fidelity to her extinct husband, be pleased to take her story in brief. She was very fair, and withal very virtuous: She was married to a rich and pious man named Synatus. There was one Synorax (that was his neighbour) envying his felicity, attempted all means to allure this modest matron. But seeing that all his endeavours came to nothing, being spurred on with anger and despair, slew Synatus, thereby hoping to obtain his desires; which accordingly he did; For a little after the murder committed, be prosecutes her again with fresh importunities of love, and at last gained her consent to marry her. The marriage-day is prefixed, a great feast is prepared, and he with abundance of jollity welcome● 〈◊〉 his friends. About the middle of dinner, 〈◊〉 drinks to him (with a great deal of alacrity) in a cup of poison, drinking off the one half, and presenting him with the other half, which he no sooner drank off, but she spoke out aloud, calling often on the name of her deceased husband, saying, that since his death, for his sake, she had lived a sorrowful life, but now being revenged on his and her murderer, she died joyfully. An example rarely to be paralleled in these our times.   

Concerning night-pollutions.  
WHy do night pollutions afford more pleasure, and do more debilitate then a man's spontaneus copulating with a woman?  
Because there flows (when a man is asleep) a greater quantity of seed then if he was awake. For being at rest, nature recollects the spirits, and sends down a greater quantity of heat to the bowels. Whilst one is awake the spirits are dispersed, but congregated when the senses are at ease. And hence it is that many men are very subject to this manner of pollution. No doubt women are troubled in the same manner. Aristotle is of the opinion that they do ejaculate their seed in their sleep, and afterwards have the same affections as men have, namely, dissolution and weakness, etc.   

He that intends copulation, aught to be free from turbulent passions of the mind, and vain phantasms.  
THe mind must not then be troubled, either with fear, anger, wrath, grief, or such like perturbations; for Venus requires calm and serene minds, which must sit at her table; such as are wholly composed of tranquillity, but alienated from all sorrow and sadness. According to the Poet, speaking of Venus: 
Non solet in maestos illa venire thoros.  
Fair Venus never goes to bed  
To those that are with sorrow fed.   
This is not only requiste for pleasure sake, but chief for generation. For sad or weeping women cannot conceive. Experience tells us that Virgins ravished are never with child; or on the other side, if she be possessed with too much joy. So that it plainly appears the mind must then be equally poised, which is absolutely conducible to the begetting a fair well proportioned and wise offspring. Learned men, whose minds are continually prepossessed with cares, study, and meditation, seldom beget wise children, but are for the most part fools and naturals. Moreover, the mind must cast off all idle phantasms: for the force of imagination is wonderfully powerful, & can so alter the seed, as to change it into what form it listeth. Albertus Magnus tells a story of a Queen that had the picture of an Ethiopian hung up in her bedchamber, which being continually in her sight, and so wherever she was she had the idea of it in her fancy. When she was brought to bed, (though her husband and herself were very fair) she was delivered of a black child.  
No doubt Jacob knew sufficiently the force of imagination, in laying the coloured rods before the sheep when they were to be leapt by the rams, Gen. chap. 30. This is the reason that the children of an adulteress are commonly like her husband, for fearing and suspecting her husband might come and find her acting her villainy, she hath his representation in her sight, and so the child becomes like him, and not the true father.   

Whether to copulate backwards after the manner of beasts is best.  
THe causes of sterility are many, many of which proceed not from the yard or seed, but from an absonant and incongruous use of Venus. Although the common way of congression be more civil and comely, yet it's less fruitful than that way which nature shown every beast. The womb is inflext, and therefore it stands to reason that the yard ought to be in the like posture. Hear Lucretius his opinion of this: 
— more ferarum  
Quadrupedúmque magis ritu plerúmque putantur  
Concipere uxores; quonium loca sumere possunt  
Pectoribus positis, sublatis semina lumbis.   
But enough of this, a thing proper only for beasts, altogether unbeseeming men, but if it must, be used by any, let them be such as marry only for lust.   

Concerning pendulous venery, us also many other fantastical venereal postures.  
APuleius calls that pendulous venery, when the man lies under, and the woman upon him. These are his own words: Haec dicens inscenso grabaulo super me sensim ac crebra subsiliens, lubricisque gestibus mobilem spinam quatiens, pendulae veneris fructu me satiavit, usque dum lass is animis, et marcidis artubus, simul ambo corruimus. But as this is prejudicial to a man's health, so likewise it is unfit for generation. For by this means the seed cannot stay within the Womb, it being naturally very slippery. Some again copulate standing, which much wearies the man, and hinders conception. Others do it sitting, but in that gesture there cannot be an apt and close connexion of the members. See more in Aretine's Postures.   

Whether there are Pigmies, and how they are generated.  
THat there were and are such creatures, is no fable, nor feigned story. These are men a cubit high in stature, as the word πύγαν signifies. Pliny saith, that these diminutive men do ride on goats in stead of horses for three months together, spoiling and laying waste all the habitations (that is the nests) of the Cranes, with the hope of their future issue, that is their eggs. As for their houses, they are made of dirt, feathers, and eggshells; but Aristotle contradicts him, and saith, that they live in holes in the earth. But as for their generation, it's no easy matter to conjecture. It may be from the paucity of seed, but more probable from the straightness and narrow capacity of the womb, hindering thereby their increment after conception. In imitation of which some dainty Ladies use to enclose a Puppy within some small pot, and so the dog grows so big as he hath room. Though we cannot justly derive their original, yet it's not much to be questioned but there are such, otherwise so many learned men would not write of them so much, and to so little purpose. Amongst whom Caelius Rhodiginus attests he hath seen them not much longer than an ell, as you may read it at large in his Lectiones Antiquae, cap. 20.   

Whether there were and are Giants, and whence have they their original.  
BOth sacred and profane writers confirm, that there were Giants. See what the holy Scripture saith of them in Numbers 13. Deuteronomy 3.1 King. chap. 17. Pliny relates that there was found by reason of an earthquake, the body of a man forty six cubits long. Galleotus Martius makes mention of a man whose name was Pallas, killed by Tyraeus; his carcase was found in Henry the thirds time, which standing measured the walls of Rome in height. Americus Vesputius first found out a land, which he called the Isle of Giants, in which the men are ordinarily five fathoms long. But how these are begotten, and why they appear not in these latter days, is a difficult thing to find out. Hypocrates thinks that the temperature of the air and climate is a great means of immense growth. Therefore (he saith) it is, that Asia bring forth things fairer and greater than other parts of the world, because there is there such an equal and temperate mixture of the seasons of the year. It's no wonder then if our times are not infested with them, since we are destitute of those things, that in all probability are the cause and original of them, viz. clemency of the heavens, equality of the seasons, or plenty of humour in their aliment, as also strong mutations of the air, extraordinary heat or cold, etc.   

Of the good and of the bad that comes by Venery.  
AS there is the highest pleasure in Venus, so there is no less of profit, when it is enjoyed lawfully in wedlock; otherwise I renounce my opinion, and esteem those for mad men that will prefer momentany delights, before those that are eternal. That's an unworthy commodity that cannot be bought nor obtained but by the death and destruction of the merchant. But to our discourse in hand. Venus very much profits those that are Phlegmatic, and troubled with rheums; its good likewise against the palsy, nay it is called a petit palsy, because its action resembles it so much. Hence Faustus de Coitu; Turpis, & est morbi species horrenda caduci.  
But chief its profitable to melancholic men; many times by the retention of Virgins and Widow's seed, they become excessively melancholy, and in a small time after run stark mad. There is no other cure for them but copulation. Congression likewise is an excellent remedy to bridle choleric men's wrath. Wherefore the Poets feigned that Venus the Goddess of Love and venereal sports conquered Mars the God of war. How many valiant men have proved arrant cowards at the first shot from a beauteous eye, paying tribute unto it, forgetting both their honour and safety? Venus again is very good for hot and moist constitutions; nay it is altogether necessary. For this complexion aboundeth much with blood and seed, whereby the spermatical vessels are filled and oppressed; so that if they are not disburdened, they are so overmuch extended that thereby proceeds from it a gonorrhoea; or if the seed be a long while detained, the seminal passages will be obstructed; hence ariseth putrefaction, seminal fevers, and there often worms breed: So saith Mercurialis. Copulation giveth men a soft skin, it cureth the Iskurie or difficult making water. But you must understand that these benefits come not but by a moderate use thereof. Now let us proceed to the ills that Venus brings with it, which are so many that I stand in need of more than one tongue to relate them. Hear how Aristotle exhorts Alexander, saying; O Clement Emperor, incline thyself not too much to Venus, because its a thing most proper to brutes! what then is thy glory, if thou makest thine actions equal with beasts? I believe he followed his counsel well; for after he had conquered Darius, he behaved himself so well to his captivated wives and daughters, as became so virtuous and magnanimous a Conqueror. For, saith he, after he had viewed them, it's not just that he that hath conquered so many kingdoms, should at last be conquered himself by a silly woman. Believe me, Venus is the destruction of the body, the shortening of life, the corruption of virtues, the transgression of the law of God, and the mother of effeminacy. Here what the Poet saith of this bestial delight: 
O multum damnosa viris, damnosa voluptas!  
O nimium damnosa viris, damnosa libido!  
Damnosi visus, damnosaque basia, torpor  
Damnosus, damnosus amor, damnosaque scorta!  
O multum damnosa viris, damnosa voluptas!   
To conclude, it depraves the mind, it weakens the body, it dries up the natural moisture, and therefore hastens death.  
Crebra Venus nervos, animum, vim, lumina, corpus,  
Debilitat, mollit, surripit, orbat, edit.  
Venus man's body, his strength, mind, and eyes,  
Makes weak and soft, corrupts and putrifies,  
Lastly, Venus is the original of all diseases, and all mischiefs that happen in the world. Let us then with all care and diligence shun these damnable, execrable and short fading pleasures, since they seldom have any other end then grief, vexation, ignominy, shame, and sudden destruction, and after this life is ended, eternal damnation.   

Why are young men the more delighted in Venery, by how much the more they use it.  
IF we dare credit Hypocrates, he is ready to satisfy us in this question. For (saith he) often copulation enlarges the veins, and dilates very much the seedy vessels; by reason of which there is a larger and freer passage and receptacle for a greater quantity of seed and spirits, whereby venereal delight and pleasure is prolonged and increased in the act. At first most youths have these passages very straight and narrow, so as the seed can hardly be evacuated; but by use they become enlarged, immediately after which nature is so provident as to fill these null of lust (thus enabled) with a great quantity of blood, spirits and heat. There being then a sufficient plenty of these three, they cannot otherwise choose but cause a great inclination to lust with a pruriting and itching quality; and lastly administer the greatest of pleasures in the act. This is nature's property, that where she is sent for, thither she flies with all expedition to be an assistant. Where grief or pleasure is, there she takes up her resistance, to aggravate the one or augment the other. Thus she deals with youth, when the receptacles of blood and spirits are amplified, thither she immediately sends great quantity of them to fill those vessels, though for it she leaves destitute the other parts. And so by this means copulation very much weakens the whole structure of the body. Hence it proceeds that that man is never fleshy or fat that gins too soon to be petulant and act wantonly. But why should not middle-aged men partake of the same privilege that young men do in the excess of venereal delight? The reason may be that though they have their seminal vessels extended to the same, nay greater measure, yet they have not the same plenty of seed and alimentary humour. Hence it falls out, that as they cannot copulate often, so is their desire and appetite that way deficient. It's no wonder then if women are so politic and cunning in preferring youth before any other age, to administer to them venereal cordials and electuaries. Add to this, if the seminal conduits of young men are obstructed, their seed becomes like a torrent, the more fervent and impetuous by the obstacle, and so being loosened flows with greater force and quantity, and consequently affords a more intense sense of pleasure. Therefore Plato forbade not only any thing that might inflame youthful natures, but in especial manner wine; for by drinking it, (saith he) they add fire to fire. Thus Ovid expresseth himself in his Art of Loving, concerning a woman: 
Turpe jacens mulier multo madefacta Lyaeo,  
Digna est concubitus quoslibet illa pati.  
O hase! a woman sopped and steeped in wine,  
In lust her arms is willing to intwine.     

The INDEX of the several subjects contained in this Book.  

Concerning the name of Venus pag. 1.  
What is copulation? p. 3.  
What is venereal Love? p. 4.  
Through what part is love at first received in? p. 5.  
Who are they which are most apt to be in love? p. 6.  
Concerning those things that increase love. p. 9  
Whether love may be cured by medicaments? p. 10.  
Concerning love-potions, or Philters. p. 11.  
Whether females may change their sex. p. 12.  
Which is most lustful a man or a beast? p. 13.  
Which of the two is most lustful, a man or a woman? p. 15.  
Which is most lustful a woman or a maid? p. 17.  
The signs and marks of lustfulness from a man's temperament, age, disposition of body, and his Country. p. 18, 19, 20, 21.  
The signs of lustfulness from the stature, colour, conformation of the parts, beauty, strength, and season of the year. p. 21, 22, 23.  
The signs of lustfulness from diseases. p. 23, 24, 25.  
Concerning Satyriasis. p. 25.  
Physiognomical signs of lust. p. 26, 27, 28, 29, 30.  
Examples of such men and women that have been very lustful and lecherous. p. 30, 31, 32, 33, 34.  
At what age is a wife to be chosen, that she may be fit for generation. p. 35, 36.  
Concerning a man's Genitals, and of their apt conformation. p. 37.  
From whence proceeds the erection of the yard? p. 39  
Whether a too long or a too short Yard be obnoxious to generation. p. 40.  
How to enlarge the pudenda (in case it be neither long, nor thick enough) to a due proportion. p. 41.  
How to shorten the yard being too long. p. 42.  
Of venereal impotency. p. 43.  
Concerning some men that have had wonderful great Genitals. p. 44.  
Some questions concerning the Pudenda. p. 45.  
Concerning the excellency, virtue and temper of the stones. p. 46.  
What may be the reason that though a man loveth a woman very well, yet after the enjoyment of her his love grows cold. p. 48.  
Concerning castrating Men and Women. p. 50.  
A particular relation of such things as will increase seed and lust. p. 61.  
A brief description of a Woman's Genitals. p. 53.  
Concerning the Clytoris. p. 55.  
How to contract the Vulva being too large and wide. ibid.  
What is that which is infringed at the first venereal act; as also some signs of Virginity. p. 57  
Whether there be any Signs of corrupted virginity. p. 59  
Concerning night-pollutions. p. 61.  
He that intends copulation, aught to be free from turbulent passions of the mind, and vain phantasms. p. 62.  
Whether to copulate backwards after the manner of beasts is best. p. 64.  
Concerning pendulous venery, as also many other fantastical venereal postures. p. 65.  
Whether there are Pigmies, and how they are generated? p. 66.  
Whether there were and are Giants, and whence have they their original? p. 67.  
Of the good and of the bad that comes by venery. p. 68   
FINIS.