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THere is no part of the whole Body whatsoever that sooner discovers the Indisposition of the Body then the Eyes; according to the doctrine of Hippocrates: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: looke in * 1.1 what state the eyes are, in the same is the rest of the Body. A manifest experience whereof we have in our Lovers, who ac∣cording as Avicen, P. Aegineta, Oribasi∣us, Haly Abbas, and Alsaravius, observe,
have their eyes hollow, and sunke into their head, dry, and without teares; yet alwaies twinkling with a kind of smiling ••ooke. This hollownesse of the eyes, which Alexander Aphrodisaeus calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Rufus Ephesius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, proceeds, as Stephanus Athen. saith, from * 1.2 the Imbecility of the naturall Heat, and the Dissipation of the spirits, which doe abound in the eyes: or else by the malig∣nity and ill temper of the Humours: or lastly by a consumption.
Yet we may observe great contrarie∣ty of opinion among these Authors: For Avicen, Oribasius, and Alsaravius af∣firme, that those that are sick of Love-Melancholy, are leane generally through∣out the whole Body, as well by reason they eate and drinke very little, as also for that their Digestion is very bad, by reason that the spirits and Naturall Heat are withdrawne from the stomacke, to the Braine. And yet these above named Au∣thors say, that, Oculi soli non concidunt; it is not the eyes alone, that suffer in this di∣sease: whereas P. Aegineta maintaines the quite contrary opinion, saying, that
caeteris partibus corporis illaesis, nullâ{que} ca∣lamitate collabentibus, soli illi Amatoribut concidunt: All the other parts of the Body continuing in a good and perfect state of Health, the Eyes only in Love-Melan∣choly are ill affected.
Christophorus à Vega, willing to excuse * 1.3 Aegineta, saies that he understands by Collapsus, in this place, segnem motum & Desidentiam, a kind of dull heavy motion of the eyes. But I conceive this expositi∣on to be somewhat forced: for as much as the same Author assents, with all the o∣ther above mentioned, that those persons that are in Love, have a continuall motion or winking with their eye-lids, semper conniventes: which motion Hippocrates in his Epidemicks calls, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And Galen also seems to mee to favour this opinion of Oribasius and Avicen, when he saies in his second booke de Crisibus, that Hol∣low Eyes and a Pale colour are the evi∣dent and true signes of those that are op∣pressed with sadnesse, and other like pas∣sions.
But these Authors in my opinion, may be reconciled, by saying, that Avicen and
Oribasius speake more consonantly both to Reason and Experience, if they be un∣derstood of Passionate Love, which is now already growne to a degree of Madnesse. For so the Divine Plato also in his Feast affirmes, that Love is, of his owne Na∣ture, and also by the Hereditary Imperfe∣ction of his Mother Penia, alwaies Hard, Dry, Leane, and loathsome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: because that by reason of too much ••ntention of the mind, pensivenesse and Anxiety, the Lover looseth the fulnesse of flesh and good likeing of his Body, that ••he before enjoyed. Which, when Aegi∣••eta denies, he is to be understood not of those that are farre gone in this Disease, but only newly entred into it. This ex∣plication for the reconciling of the con∣trariety of these Doctors opinions, if it displease any man, I shall expect a better from him.
Lib. 6. E∣pid. sect. 4. Aph. 26.
Gorreus. Merc. in Progn. Hippocr. Foesius in Hipp.
Lib. 3. de Art. med. c. de Amor.