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. XXXVII. Methodicall Remedies, for the cure of Love, and Erotique Melancholy. And first of Order of Diet.

MArsilius Ficinus upon Plato's Con∣vivium, and Franciscus Ʋalleriola, affirme, that seeing that all diseases are cu∣red by their Contraries; according to that true and common Axiom, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Jllaqueationis autem con∣trarium est solutio; Loosing, is the Con∣trary to Ensnaring, or Binding: it hence ne∣cessarily followes, that Love must be cu∣red by Solution, or Looseing. And of this Solution they make two kinds; the one

Naturall, and the other Artificiall: the lat∣ter of these depending chiefly on Evacua∣tion, as we shall shew in the Chapters en∣sueing: the other on the admonitions of pious, vertuous, and learned men; as also the change of Ayre, Abstinence, Labour, Cares, Feares, and Sadnesse. Which Re∣medies notwithstanding I account more fit and proper for the Prevention of this disease, then for the Cure of it: considering that it is farre easier to destroy Love, when as it is yet but in the Bud, then after it is ripened into a disease. According to the advise of the Poet.

Dum novus est, caepto potius medeamur Amori. Flamma recens sparsà parva resedit aquâ. Opprime, dum nova sunt, subiti mala semi∣na morbi. Nam mora dat vires: &c.

Stop Loves beginnings, that it grow no higher. A litle water drownes new kindled fire. Diseases must be killd 1'th Birth. For length

Of time, and riper growth improves their strength.

The Regiment then, or Order of Diet in the cure of Love-Melancholy, differs not at all from that, that is to be observed in the Prevention of it: save only that it ought to be somewhat more Humecta∣tive, and lesse Refrigerative: Not forget∣ting in the meane time those meats that by some certaine Occult Properties they have in them, are found to be very good for those that are sick of this disease: as, the Turtle-dove, the heart of a Wolfe, young Owles taken and boyled in the juyce of Marioram; the flesh of Rats, and the like. And if the party be fallen away in his body, and is now growne very thin, and dry: you must then prescribe him the same order of Diet, according to Avicen, as you doe to those that are Hecticall.

Besides this, it is agreed upon by all, both Divines, Philosophers, Physitians, Oratours, and Poets, that it is very good in this case that the party change the Ayre and place of his Abode: and that, not so much because it is a very wholesome

course so to doe, in all Chronicall, and long continued diseases, as Hippocrates in Epidem: affirmes; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: but rather, be∣cause that this change and variety of Place doth awaken the spirits of the Melancho∣ly Lover, diverting also his thoughts, and depriving him of the sight, and ordinary conversation that he formerly had with the Object of his Love, and cause of his disease. Adducendus, saith Tully in his 4. Tuscul. ad alia studia, curas, sollicitudines, negotia: Loci deni{que} mutatione, tanquam agri convalescentes, curandus.

Nothwithstanding, as this Change of Ayre, and Place, hath no power of it selfe to cure Folly; or to make him wise, that desires not to be so: (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 said one of the seaven Graecian Sages: Change of Place neither takes away Fol∣ly, nor teaches a man wisdome.) So nei∣ther doth it profit a Passionate Lover any more, as Plato saies, then the shifting of his Bed doth a man that lies sicke of a Fea∣ver. And the reason is, because that the Lover is alwaies longing for the presence

of his Mistresse, and contemplating on her vertues, and Perfection, which seeme, by this her absence, to be the more encreased. For, as the Poet saith,

Animus, quod perdidit, optat: At{que} in praeteritâ se totus Imagine versat.

It is naturall to the minds of men, still the more eagerly to pursue those things that are denyed them, and to desire the more earnestly that which they cannot compasse. To what purpose should a Lover runne away, saies an old Poet, seeing that Cupid has winges, and can quickly over∣take a Runnagate, though he make never so great hast to avoyd him.

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These two wings, saith P. Haedus in Anther. signify the double Hope that a Lover hath, of being loved, and of being able to compasse the enjoyment of that he loves: which is indeed the Principall Ob∣stacle that hinders the cure of this Malady.

But this change of place is a very sure remedy for the prevention of this disease; and also not altogether Vnprofitable, for one that is actually in Love, if so be that he hath fully resolved to endeavour to quit his desires. And this we may see confirm∣ed by the example of Ʋlisses: and also of Aeneas, whom the Queen of Carthage loved, and made so much of. Otherwise this course proves very dangerous, and hurtfull for Melancholy Lovers.

Nam si ab est quod amas, praestò simulachra tamen sunt Jllius, & nomen dulce obversatur ad aureis.

That this remedy therefore may prove the more effectuall, it behoves the party affected, that first he discharge himselfe of all his desires, before he quit his countrey; as Diogenes once answered a Love-sicke Gallant: That so at his returne he may make his Mistresse the same answeare, that the young man did, of whom S. Au∣gustine speakes: who returning home after a long pilgrimage, and meeting with an old sweet heart of his, who wondred very

much at his strangenesse, and that he tooke no more notice of her: which made her suspect that happily he might, by reason of his long absence, forget her: she there∣fore to prove the truth of it, told him who she was, in these words; Ego sum ego: I am the same you left me. But he retur∣ned her this peremptory reply; At ego non sum ego: Though you are the same still, I am not.

Dii faciant, possis Dominae transire relictae Limina: proposito sufficiant{que} pedes. Et poteris; modò velle tene. &c.

As this Change of the Aire, and Place, is no very powerfull Remedy against this disease: so neither is Solitarinesse; as we may perceave by the examples of Phillis, Eccho, Pan, and many others, spoken of by the Poets. And I confesse my selfe to be of Aegineta's opinion, who very confi∣dently affirmes, that many ignorant Phy∣sitians have undone their Love-sick Pati∣ents, by enjoyning them Abstinence and Solitarinesse: (Hos igitur maestos, & pervi∣giles, cùm quidam dispositionem non satis

pernoscent, illotos in silenti solitudine, te∣nui{que} victus ratione colliquefacerent: ex quibus Cordatiores, deprehenso Amante, in lavacra & commessatum, & gestationes, & spectacula, & modulationes, fabulas{que} animum abducunt:) where as, saith he, a wise and understanding Physitian would rather cause them to cheere up them∣selves, and seeke to divert their thoughts from Love, by carrying them to Musicke, Plaies, Sights, Feasts, and the like. And the reason is, because that these kind of people, in their Lonelinesse thinke of no∣thing else but their Loves, having their hearts filled with longing desires, their mouths breathing forth nought but sighes and complaints, and their eyes, for the most part, ore-flowing with Teares: all which increase their flames the more: as the Poet saies.

Quisquis Amas, loca sola cave, loca sola caveto. Quò fugis? in populo tutior esse potes. Nam tibi secretos augent saecreta furores. Est opus auxilio? Turba futura tibi est. Tristis eris, si solus eris: Dominae{que} relicta

Ante oculos facies stabit, ut ipsa, tuos.

Lot, we know, was transported with unchast and Incestuous desires, so soone as ever he had retired into a solitary place with his daughters: who notwithstand∣ing before had alwaies lived chast, in the midst of the Infamous and wicked Sodo∣mites. Our Poets also have filled their writings with the stories of the Loves of Faunes, Satyrs, Cyclopes, Nymphes, and Hamadryades. But on the contrary side, Company, and Frequency of conversati∣on, and commerce with people, diverts the mind of a doating Lover, and cheares him up, and makes him see his Error.

Franciscus Ʋalleriola, in his Observa∣tions, saies, that he found by experience, in the cure of that rich Merchant of Ar∣les, that Solitarinesse doth very litle good in this case, but is rather very Hurtfull and dangerous. And therefore he took all the care he could, that he should be conti∣nually visited by his kinsfolke and ac∣quaintance. And I am of opinion, that the danger is so much the greater, if the di∣sease proceed from black Choler, or Me∣lancholy:

for then it is to be feared, that if he be left alone, he will either make a∣way with himselfe, as diverse in this case have done; or else he will runne mad: as Avicen advertiseth, about the end of his Chapter de Amant. Notwithstanding I doe greatly approve of Solitarinesse, for the Prevention of this disease: provided alwaies, that we joyne with it Fasting, Watching and Prayer: as many Religious and holy men have done, who have reti∣red into Caves and Deserts, for this very purpose.

To Solitarinesse many have joyned Hunting: for by this meanes Diana was able to repell all Cupids darts; and Hippo∣lytus neglected the unchast embraces of his shamelesse step-mother. For Hunting seems to be very usefull in this case, not only because it diverts the Louers mind from entertaining its owne unbridled Passions: But also because that it excites and quickens the Appetite of the poore decaied Melancholico; and by wearinesse, provokes in him a kind of pleasant Re∣freshing Drowsinesse, and disposition to sleepe, which gives him not leasure to

dreame of his owne fond desires. And yet Hunting did the more enflame the Love of Queen Dido, as it hath also done in ma∣ny other of the Nymphs.

Those that delight not in hunting, may use in stead thereof diverse other exerci∣ses either of the Body, or of the Mind, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:) which are indeed the surest and most wholsome remedies for this disease, by the common accord of all our Doctors: for as much as these divert all Amorous thoughts, blot out all remembrance of past pleasures, consume the superfluous blood, and refresh the spirits of the sick party, restoring him to his former state of body, if his disease have any whit impai∣red it.

The exercises I would especially com∣mend, should be Walking, discoursing, honest pastimes, Banqueting, Musicke, and such exercises of Recreation: from which I would banish all young Men, if so be the party thus affected be a Maid, or Wi∣dow: and so on the contrary, if it be a Man, you must by no means admit the compa∣ny of Women: (although I confesse, Val∣leriola

is of the contrary opinion.)

And yet Avicen affirmes, that it is of∣ten seen, that these Remedies prove ve∣ry hurtfull to many. And therefore the Clinicall Physitian must be sure to deale very warily, and discreetly in this case.

The Poet Menander addes to these, Hunger, and Poverty: assuring us, that Love never seizes on Poore Men, nor Beggers.

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And the Poet Ovid gives us the reason of it also, in those verses of his.

Cur nemo est Hecalen, nulla est quae ceperit Irum? Nempe quod alter Egens, altera pauper erat. Non habet unde suum Paupert as pascat A∣morem.

Poverty hath not wherewithall to main∣taine Loves flames.

Rondeletius, in Method. Mercatus, and many other of our Moderne Physitians,

prescribe Fasting, and Abstinence to Me∣lancholy Lovers: as likewise doe also all Gynaecian writers, to Women that are troubled with the Vterine Fury, which disease we have already proved to be a species of Love-Melancholy. But herein they all contradict the opinion of P. Ae∣gineta, and Oribasius, who reprehend those Physitians, that prescribe Abstinence in these Cases. The words of these Au∣thors I shall here represent unto you, as I finde them translated out of the Originall into Latine. Eos, qui ex Amore curis af∣fecti, vigiliis{que} torti essent, cùm nonnulli id minùs intelligerent, balnei, cibi{que} abstinen∣tiâ, & tenui victu consumpserunt. In qui∣bus, cùm nos Amorem in causâ esse depre∣henderemus; eorum animos, ab Amore, ad Balnea, ad Compotationes, ad gestationes, ad Iudos, & ad fabulas adduximus. And indeed Phaedra, who was in love with Hippolytus, found little help in Hunger; as she her selfe confesseth in Euripides. And although the Proverbe say, that Sine Cerere, & Libero, friget Venus: yet doe our Poets assure us, that Neptune himselfe, together with all the whole Rabble of

Gods, and Goddesses of the Sea, Rivers, and Fountaines, have been often woun∣ded with Cupids darts: Neither could our own forefathers escape his fury, even in those times when they fed on nothing but Chestnuts and Acornes.

Glans aluit Veteres; & passim semper A∣marunt.

To reconcile therefore these different opinions, we say, that if the Love-sicke person be so farre gone with Melancholy, as that he is now become leane, dry, and his body very much impayred; Fasting and Abstinence is then very dangerous for him: And we must give him good meats, and such as may moysten and strengthen his body againe. But if he be yet in good plight, and hath his flesh about him, and is full of blood: Abstinence in this case must needs be very good, ad Seminis, utpote causae primariae Amoris, consumptionem: that so the superfluity of seed, which is in∣deed the Primary Cause of this disease, may be consumed. So that hence we may conclude, that this Remedy is more pro∣per

and necessary for the Prevention, then for the Cure of Love-Melancholy.

Galen in his lib. 4. de Plaecit. Hip. & Plat. acknowledging Time to be a sove∣raigne Remedy of all our Passions, pre∣scribes it for the Cure of Love-Melan∣choly also: which workes its effects chiefly, by employing the Imagination, with various occurrents and diversities of Actions, and so at length dismisseth, and rooteth out this first foolish impression of Love, how deepe so ever it were. And Clemens Alexandrinus also, alleadging Crates Thebanus for his Author, saies, that it is the last remedy of Love, except Death. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This Author, saith he, (speaking of Crates Thebanus) said well in another place, that the best remedy for to extin∣guish the violent flames of Lust, is Hun∣ger: or if this faile, we must then see what Time may bring to passe: but if neither of these succeed, the last refuge must be a Halter. For so will I have that passage in Clemens to be read and interpreted: see∣ing

that this clause, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) which is omitted in Clemens Alexandri∣nus, is found not withstanding both in Di∣ogenes Lacrtius, in his life, and also in the Anthology. The verses are these.

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Which the learned Alciat hath thus translated into Latine:

Amorem Egena sedat, & superat Famos. Sin, Tempus: Ast id si nequibit vincere, Laqueus medelam gutturi nexus habet.

Many in this case use to whip and cud∣gell them; thinking by torturing the flesh and externall parts, to extinguish their inward flames. And of this opinion is Gordonius, who would have them whip∣ped ad putorem us{que}, till they stinke againe cap. 15. de Amore. But the Curtesan, of whom Seneca speaks, that put her sweet∣heart into a Heat, by beating him; would have found an effect cleane contrary to

her expectation, had she but lived: and not without some reason. For it is very certaine, that by cudgelling and beating the Back and Loynes, the blood is heated, and Flatuosities stirred up; which filling the Fistular Nerve, may erect it, & cause that disease which Physitians call Priapis∣mus. And indeed the wench that was in Love with Cornelius Gallus, the more cruelly shee was beaten by her Father for it, the more eager and violent was her Love: as the Poet himselfe confesseth.

Increpitat, cedit{que}: Jgnes in pectore cres∣cunt; Ʋt solet accenso crescere flamma rogo. Tunc me visceribus, perterrita, quaerit an∣helis, Emptum suppliciis quem put at esse suis.

Those stripes, with which her Cruell fa∣ther maimes Her tender limmes, doe but encrease her flames. Shee loves the more: and, by her suff'rings taught, Calls him her owne, whom she so deare hath bought.

This Remedy then, in my opinion, should rather be Prophylacticall, for Prevention of the disease, then Therapeuticall, for the Cure of it, when it is now setled.

And now seeing that neither any of these Remedies here mentioned, nor thoseother, reckoned up in the 21. Chap∣ter of this booke, are found sufficient for the cure of this disease of Love Melan∣choly; we shall now in the last place have recourse to Chirurgicall, and Pharmacou∣ticall Remedies.