Erōtomania or A treatise discoursing of the essence, causes, symptomes, prognosticks, and cure of love, or erotique melancholy. Written by Iames Ferrand Dr. of Physick

CAP. XXIX. Of the Prevention of Love, and Erotique Melancholy.

FOR the Prevention of any Disease, it is necessary, saith Galen, in the first place, to remove the Disposition of the

Body, which is nothing else but the In¦ternall cause of the Disease: and which cannot be rooted out, except the Externall cause, that nourishes and preserves it, bee first taken away. He then that undertakes the Cure, or Prevention of Love-Melan¦choly, must first, saith Hippocrates, have a perfect knowledge of the nature of this Disease, that so he may 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, apply such remedies, as shall bee proper both for the Disease, Nature, and Age of the Patient, and also agree with the Seasons, and Times of the yeare. O∣therwise he does but strike at the disease, Andabatarum more, Hoodwink'd.

And because that Love findes its pas∣sage through the Eye, and so seazeth on the Braine: If he intend to cashiere it ut∣terly, he must take heed, that no tempting Objects present themselves unto it: least happily it fall out here, as it did hereto∣fore to Menelaus, who (as Galen relates it) when that Troy was now taken, and he had fully resolved with his own hands to punish his Wives Adulteries: he no soo∣ner saw her, but that presently hee let his

Sword fall out of his hand, and ran to her ••d threw himselfe into her Embraces. ••nd so by the power of her Beauty his ••ary was suddenly changed into as Passi∣••nate a Love. Thus Galen: But the Scho∣••st upon Stesichorus reports the story o∣therwise, and saies, that it was not Mene∣••us himselfe, but the Souldiers that hee ••nt to stone Helen. However it were, we ••e commonly, that the Falling out of Lo∣••rs, kindles anew their Love.

••mantium Irae Amoris redintegratio est.

And as a Candle, that is almost out, reco∣vers its full light againe, if it be but held downward a litle while: in like manner Love, that is almost extinguished, if it bee ••nclined and bent never so litle to its Ob∣ject, it takes fire afresh.

Quàm facilè Jrati verbo placantur A∣mantes?

Although a Lover rage, & chafe; even now One faire word from his Mistris smooths his brow.

And if the party, that is the cause of h•••• Disease, be very beautifull: the Preserva¦tives that are used must then be the stron¦ger. For it is in this case, as in the cleaving of Wood: and the Beauty of the Party be loved, as the Axe the Wood, seemes i•• like manner, as it were, to cleave asunder the Lovers Heart; and the Sighes are a•• the Noise that followes the Cleaven stroke. But, as by doubling the force of the blowes, although the Wood is at length cleft, yet by Reaction the Axe also hat•• his edge turned, and is spilt: In like man¦ner faire Ladies, after that they have per¦haps with the force of their Beauty made an entrance into the Hearts of their Lo¦vers, oftimes goe off with a crack in their Honour.

Some Authors, of no meane note, con∣sidering the admirable Effects that Beau∣ty worketh, have beene of Opinion, that there was a certaine Transmission of Spi∣rits from the body of the person beloved into that of the Lover: which did by this meanes produce a Reciprocall and Mutu∣all Love. And for this cause the Roman Ladies of old were wont to weare about

their Neckes a kinde of Wanton Figure, which they called Fascinum. And per∣haps in Imitation of them, the Spanish Ladies doe at this day weare a piece of Corall, or Ieat, made in the forme of a Hand closed together with the Thumbe ••hrust out betwixt the Forefinger and the Middlefinger, which they call Higo per no ser oiadas. The Greekes call all such toies ••s these, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and they were wont to make use of them, to the end they might be secured from the malice of En∣vious Persons.

The Arabians, speaking of the Cure of Love, doe advise us to take Occasion to discourse of the party that is the cause of this disease, in the hearing of the Patient; and to reckon up all her Imperfections & ••••vices, making them more, & greater then they are; and to set forth her vertues also in the colours and shape of Vices.

Et mala sunt vicina bonis: Errore sub illo, Pro vitio, Virtus crimina saepe tulit. Ill, beares the shape of Good. Thus oft 'tis seene, That Vertue hath for Vice mistakē been.

Quàm potes, in peius dotes deflecte puellae

Or else, saies Avicen, let the Physitian give this in charge to some Old woman who will be a great deale fitter to dispa¦rage and extenuate the good qualities of his Mistresse: alwaies provided, that the Patient himselfe be not Naturally a ba¦minded Lascivious person: for this wi•••• then enflame his desires the more. For e¦very one Naturally loves their Like. But if she be very faire, and that it cannot b•• denied, without the suspicion of apparant malice: then must they endeavour to les¦sen her worth, by comparing her with those he himselfe knowes to be fairer.

Ʋos quo{que} formosis vestras cōferte Puellas Incipiet Dominae quem{que} pudere suae.

And they must labour by probable Argu¦ments to prove unto him, that that which he judgeth to be comely and handsome i•• her, is, in the judgement of those that are more quicksighted, both foule, and defor¦med. As for example, if she have a hand¦some nose, of a reasonable size, and some

what sharp: let them tell him then she is Scold, Luxurious, Wanton, and a meere ••imbe of the Divell; and that, according to the judgement of Aristotle. And then commend unto him the litle Nose, with Catullus; or the Hawkes-nose, with the Persians; or the great Nose, with Alber∣••us, for an Argument of a good nature. So likewise, if she have a gray sparkling Eye; say then, that she is a foole, lustfull, incon∣stant, and prowd: and then commend as much on the other side, with Hestod, Ho∣mer, Pindarus, Iuvenall, and Catullus, those that have black Eyes; taking the same course in the rest of her good parts. For the Conditions that are required by the Naturalists in an Absolute Beauty, are so many; as that there cannot be found in the whole world a person so accompli∣shed with all the necessary circumstances of Beauty, but that each part will afford sufficient matter for a Criticall Eye to finde fault with. Which Zeuxis, the fa∣mous Painter, knowing right well, and be∣ing desired by the Crotonians to represent unto them the beauty of Helen; he would not undertake it, unlesse they would suf∣fer

him first to see all the fairest women i•• the Country naked, that so he might tal•• from each of them, that which he judge•• to be most excellent.

Besides, this Iudgement of Beauty, dif¦fers according to the variety of Fancie in the beholders. Ovid would have on faire, and litle: Hector made choice of on that was browne, and of a bigger size; for so was Andromache.

Turpis Romano, Belgicus, ore, color.

The Italian desire to have her thick, well set, and plumpe: the German preferre•• one that is strong: the Spaniard loves a wench that is leane; and the French, one that is soft, delicate, and tender: but the Indians, a black one. Hippocrates, and af∣ter him, Celsus, commend a tall stature, in young people: but dispraise it in old.

And for this cause the Ancient Poets fained, that Beauty was the daughter of Iris and Admiration: because that as the Sun, reflecting upon a watry Cloud, de∣ceaves our Eyes, making us beleeve we see diverse various colours, which are not

there, but only in Appearance: In like manner is Beauty, nothing else, but a false flash of Raies, which dazle our eyes, when it appeares from among the cloudes of so great variety of Allurements. Whence we may conclude, that the rarest and most excellent Beauties that are, are not such indeed, as they seeme to be; but onely ap∣peare to be so, through the sole defect of the beholders, and through the weaknesse of their Eyes; who commonly judge that woman to be Beautifull, which is of a white complexion, and soft and tender: cleane contrary to the judgement of Ga∣len, who saies, that those are the signes of a False and Counterfeit Beauty; and that true and Native Beauty consists in the just composure, and Symmetry of the Parts of the Body, a due proportion of flesh, & the goodnesse of the Colour. Now he that de∣sires to know whether a body be Propor∣tionable, or no, he must, according to our Anatomists, lay him all along, and cause him to extend his armes and legs equally as farre as he is able: and then taking the Navill for the Center, and measuring him round about, that part that either goes be∣yond

the Circumference of this circle, o•• else reacheth it not, is to bee accounted Improportionable. Vitruvius saies, that the length of the face from the end of the chinne, to the top of the forehead, is the tenth part of a mans height. If the Bo∣dy be will set, and strong; it is seven times as long as the Head; & eight or nine times as long, if the body be slender and delicate. The eye-browes joyned together, make up the circle of both the eyes: and so is there a certaine proportion in all the rest of the parts of the Body: as you may read in Equicola, and le sieur de Ʋeyries, in his Genealogy of Love.

Yet notwithstanding, the Indians love those that have thicke lips: the Peruvians judge those the most beautifull that have great rolling eyes; and the Mexicans those that have litle fore-heads.

If you cannot perswade the Lover, and make him confesse, that his Mistresse wants these Conditions, that are required to an Absolute Beauty: then must you en∣deavour to deprive her of that Moving beauty, which is called, a Good Grace; and consists in the due Composure of the

Members and parts of the whole Body: or else of the beauty of the Mind; without which, according to Plato, Plutarch, and Galen, that of the body is nothing worth. And then you may prove to him both by examples, and Authority of good writers, that for the most part, those women that are faire, are also as Common: as likewise those that are unhandsome and deformed, are altogether as troublesome, and not to be endured: according to that of the Co∣micke Poet.

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If a man, saith he, marry an ugly defor∣med woman; she must needs be quickly loathsome unto him: and he cannot take any delight either to be in her Company, or so much as to come into his own house. But if he get himselfe a handsome wife; his neigbours commonly will have as much to doe with her, as himselfe. So that

Marriage seemes to bring along with it unavoideably one of these great inconve∣niences.

Rara est concordia Formae, At{que} Pudicitiae.

Beauty, and chastity seldome meet in one person. For beauty is as it were a kind of prey, that hath continually a thou∣sand in chase of it. And it is as a silent Let∣ter Commendatory also of itselfe,

(Formosa facies, muta Commendatio est.)

Which seduceth, and over-reacheth the judgement of the beholder, leaving a strong impression behind it. But it is with∣all as a Letter written upon the Sand, soon defaced.

Florem decoris singulicarpunt dies. Each day blots out some of it's beautifull Characters.

But for as much as, in the opinion of all Physitians, that have written of the cure of this Malady, it is necessary to represent

unto the party affected, the foulenes of his errour, and the greatnes of the offence, if he persist obstinately therein: I would have this great charge left to Divines, who are farre fitter to performe it, then Physitians are.

Yet it so fals out oftimes, that these ad∣monitions doe not worke any good at all upon them, but rather incense them, and make them the more headstrong and ob∣stinate in their follies: according to that of the Poet Euripides, as he is cited by Galen.

Ʋenus admonita, relaxat nihil. Sinam{que} cogas, ampliùs intendere appetit. Admonitus autem amor magis premit.

Love's deafe to Counsell. And if you by force Attempt to stop, you rather speed it's course.

But Plautus goes farther yet, and saies that,

Amor mores hominum moros & morosos efficit. Minùs placet, magis quod suadetur: quod disuadetur, placet. Cum inopia, cupias: quando copia est, tum non velis.

Ille qui appellit, is compellit: Jlle qui con∣suadet, vetat. Insanum est malum, in hospitium devorti ad Cupidinem.

Love is litle better then meere Mad∣nesse: for they that are possest with it, are so humorsome, and Inconstant in their de∣sires, that they know not themselves, what they would have: what they are per∣swaded to, that they cannot endure to heare of: and what they are disswaded from, that they make choice of. What is denied them, that they earnestly desire: and when 'tis offered them, then they re∣fuse it. &c. And the reason of this distem∣perature in the Mind of a Lover, is, saith Aristotle, because that he is wholy gover∣ned by his Passions, which stop and hinder all passage to his reason, which only is able to set him againe in the right way to Ver∣tue, from which he is now gone astray. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He that lives, saith he, according to his Passiōs, wil never hearken to any man that shall reprove him, or dis∣swade him from it: neither indeed if he

should hearken to it, would he be able to understand it. So Tibullus sware many times, and promised his friend, that he would never look upon his Mistresse agen: yet for all that he could not forbeare.

Iuravi quoties rediturum ad limina nun∣quam? Cùm benè juravi, pes tamen ipse redit.

Oft have I sworne, I'de never see her more. Yet still my feet betray me to her doore.

The breaking of their oathes in these matters, they make no account of at all; presuming perhaps upon that false Opini∣on that the Heathens held, concerning perjury in Lovers, which they believed the Gods easily pardoned in them, as be∣ing in that state, like litle foolish children, without the use either of Iudgement or Reason.

We must then, as P. Aegineta, and Avicen advise us, watch for a fit oportuni∣ty to give them some gentle admoniti∣ons. For in time, saith Galen, Passions may weare away: but not alwaies, whensoever

a man pleaseth. For it is here, saith Chry∣sippus, just as it is with those that runne in plaine ground, who can stop themselves in the midst of their course whensoever they please, because that the weight of their own bodies drives them on no far∣ther. But if they take their course downe some Precipice or steep hill; they cannot then stop themselves from falling, when they please, the weight of their owne bo∣dies still forcing them on farther. So in like manner, when as Reason is the cause of the motions of the mind; it is an easy matter to rule and order them as we list: But when either Lust, or Anger, (Passions which are very intractable and unruly, and may therefore be fitly resembled to the heavinesse of the body falling downe a Precipice,) joyne their forces together; they cannot so easily be check't on the suddaine, and at pleasure, but must bee gently dealt withall, and corrected by degrees.

We must then watch our opportunity for to fit our selyes with this, and all other remedies. For opportunity is the very soule and perfection of Physique. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

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We must also endeavour, if possibly we can, to convert his Love either into late, or Iealousy, by perswading him that his Mistresse doth not love him so well, ••s she makes him beleive she does; and that all her entermaintments, favours, kis∣ses, dalliances and embraces, are only Baites, and Enticements, to keep him in continuall slavery: otherwise, she would more easily and willingly yeild to satisfy his desires: for that true Love is, to wish all good to the party beloved that may cause either his contentment or profit, and not their owne only; and so likewise to be greived and troubled at the evills and af∣flictions of the person they love, more then for their owne.

And if the party affected with this Malady, be a woman, we may then adde to this, the Dissembling of men, (which is as frequently found in men, as Inconstan∣cy is in women;) together with the dan∣ger they incurre of suffering shipwracke in their honour. And therefore Phidias the Painter, intending to intimate as much unto this sexe, was wont to paint their

Goddesse Venus, with her foot upon a Tor¦toise: not so much to denote their false hood; as some have conceived; as to warr them to have a care of their Honour. For the Shee-Tortoise in receiving the Male•• dares not turne her selfe upon her backe, because the Male having enjoyed his pleasure, would leave her thus, a prey for the Eagle, by reason that she is not able to recover her Naturall posture agen; thus preferring her life and safety, before her pleasure. In like manner ought women to take notice of the danger wherein Men commonly leave them, when they have once enjoyed them: exposing them, not only to the Eagle, which is the Divell; but also to the Crowes, which are the slande∣rers, and such as will be prowd to be the Trumpeters of their Infamy and disho∣nour.

And it is reported by Historians, that the Milesian wenches were by this means cured of their Love-Madnesse. For the Se∣nate having forbidden them to murther themselves, and threatning them, that if they did, their naked bodies should be ex∣posed to the open view of all men: they

changed their Minds, and by this meanes were deterred from running mad up and owne the streets, or being their owne Executioners.

I should likewise advise men in this ••ase, to represent unto themselves the ••range disasters and misfortunes that have befallen to most wise, most valiant, and most worthy men, that have bin besotted with these follies of Love. Sin hoc parùm ••uerit; ipsarum deinde Foeminarum imperfe∣ctiones, at{que} immundiciem secum mediten∣tur.

Ille quòd obscenas in aperto corpore partes Viderit, in cursu qui fuit, haesit Amor.

It is reported of Hypatia, the daughter of Theon the Geometrician, that she was so learned, and well accomplished in all points, that she farre surpassed, both for vertue and learning, all those of Alexan∣dria; where she also publickly professed Philosophy, in the time of Honorius and Arcadius the Emperours. It so fortuned, that a scholler of hers was so surprized with the beauty both of her body, & mind,

that he grew almost mad for love. But a•• one day this young Inamorato was very earnest in his suit to this faire Damosell, & importuning her to cure him of his disease by satisfying his desires: she (being, as i•• seemes, not ignorant of the Precepts o•• Physicke in this case,) Panno menstruos•• indidem prolato; ecce, inquit, adolescentule quod tantopere adamas, ubi nil nisi Immun∣dicies habetur. Which the young man had no sooner seen, but his heat was presently allayed, and himselfe cured of his Love-Melancholy.

Gordonius attributes so great power & efficacy to this kind of Remedy, or rather Physicall stratagem; that he conceives that he that cannot be cured of his Malady by this, is to be given over for desperate, and Incurable: And, to use his owne words, si ex his amare non dimiserit; sanè non est homo sed est Diabolus Incarnatus. Fatuitas igitur sua secum sit in perditione. If this cure him not, (faith he) then he is cer∣tainly no man, but a Divell Incarnate: and therefore the Divell take him and his fol∣ly too. Yet by Gordons leave; although the French have so great an opinion of his au∣thority,

that they have a Proverbe, Que le Medecin qui vasans Gordon, vasans ba∣••on; the Physitian that goes without Gor∣••••n, goes without his staffe: yet I cannot ••sent unto him in this. And therefore will ••••ve now search out for some other more ••re remedies, which we shall derive ••••om the three Fountaines of Physicke, ••amely Dieticall, Chirurgicall, and Phar∣maceuticall.