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

CHAP. III. Of the name of Lovo, and Love. Melancholy.

ALL Diseases, according to Galen * 1.1 doe take their Denomination, either from the part affected, as the Pleurisy, an Peripneumony, or Inflammation of the Lunges; or from the Symptomes, as the Fever; or from both these together, as the Headach; or from the resemblance i•• beares to some other thing, as the Cancer or lastly from the efficient cause, as Love Melancholy: which some Physitians cal•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, Love-madnes, o•• amorous Folly. For certainly it may very properly bee said of all those that are i•• love, as Demodocus in Aristotle once did o•• the Milesians: That if they be not fooles * 1.2 they doe at lest as fooles doe. w^ch is intim•• ted to us by the Poet Euripides, where (•••• the same Philosopher affirmes) he deriv•• * 1.3

the name of Ʋenus from Folly: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For, Amare & sapere vix ••iis conceditur. It is not granted to the ••ods themselves, at once to be in Love, ••••d to be wise.

And here by the way we may observe, ••hat the ancient Physitians oftimes con∣••und * 1.4 these two tearmes of Madnesse and Melancholy, as differing only in degrees: * 1.5 which difference changeth not at all the ••ecies; as we shall hereafter see more dearely.

Avicen, with the whole family of the ••rabians, calls this disease in his own an∣••age, Alhasch, and Iliscus: Arnaldus de villa nova, Gordonius, and their contem∣praries call it by the name of Heroicall Melancholy: whether it is, because the ••ncient Heroes, or Demi-gods were of∣ten taken with this passion, as the faba∣••us Poets report: or else happily for that ••eat personages are more inclinable to ••is maladie, then the common sort of ••eople: or else lastly, because that Love ••es as it were domineer, and exercise a ••nde of tyranny over those that are sub∣••••ct to his power.

Love is called by the Greeks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with * 1.6 o, when it signifies generally the desire of any thing, (although Pindarus uses it sometimes for Cupid:) and with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when it is to signifie the true Love we treat of. Some say that when it is written with, it signifies Lust, and with o, honest and chast Love. How ever it be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i•• is derived by the Etymologists 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by changing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or else 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the name of his father Mars: •••• perhaps 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, strength or force. For Love is the most powerfull of all the Gods, as Agatho proves it a large in Plato's Conviv: and Lucian tell us, that Love, being as yet but in his cra∣dle, overcame Pan, that is, Nature, •••• wrastling. Vnlesse you will rather have i•• come from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in Hesiods lan∣guage signifies, to dedicate, or consecrate Because that he that is deeply in love, de∣votes and consecrates all his desires, will and actions, to the pleasure of his beloved Mistresse.

Plotinus will have it to bee derived * 1.7 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to see: because that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Liking is caused by seeing. So Then critus.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vt vidi, ut perii: sic me malus abstulit error.

••t seemes, saith Aristotle in his Ethic. 9. ••ap. 5. that all kinde of Love & Friendship * 1.8 ••s derived from the pleasure that is taken •••• at the eyes. Whence the Poet Proper∣••ius calls them, the Conductors, & guides ••n Love.

Sinescis, Oculi sunt in Amore duces.

They are the passages indeed, by which Love enters into our Heads, and so seazeth ••n the braine, the Cittadell of Pallas: and ••re the conduicts by which it is con∣veighed into our hearts, and most secret ••arts: as it is learnedly and copiously pro∣••ed by Marsilius Ficinus, and Fran. Ʋal∣leriola, in his Medicin. observat. Which they seeme to have borrowed from the ••ncient Poet Musaeus, who in his excel∣lent Poëm of the Love of Hero and Lean∣••er, speakes thus.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The excellent beauty, saith he, of a wo∣man, that is without all contradiction per∣fectly faire, wounds the heart more swift∣ly, then the swiftest flying arrow, and through the eyes is conveighed into the most inward parts, and there festers into a cruell wound, and hard to be cured. Pa∣rallel to this, js that which Plutarque hath, l. 5. Symp. Q. 7. where hee saies, that whiles he that is in love, is strongly fixt i•• beholding & contemplating on the beau∣ty and perfection of his Mistresse: her eie•• in the meane time doe reciprocally cast forth their amorous beames, to enflame •• charme the heart of her Lover. Whence Hesiod calls those that have faire lovely eyes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and Pindarus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: by a Metaphore borrowed from the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying the * 1.9 young tender sprigs or branches of vines For as these alwaies embrace the next neighbouring bough, twining about it with many various circles: in like man∣ner the eyes of a beautifull woman apply

their beames, and endeavour to entangle the hearts of those that earnestly behold ••er.

Plato in Cratylo will have Love to be ••alled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because it flowes, as it were, through the eyes, into the heart: & ••••so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Fluo. Although some others maintaine that it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ••uasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mansuetus, that is, Milde or Gentle. It is also sometimes called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is thus differenced from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies the desire of a thing that is ••sent, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of that which is presēt only.

Our Grammarians derive it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to crave, or aske: because that Lovers ••e suppliants, and alwaies sueing to their distresses for favour. But in my opinion, his carnall and dishonest Love is called by a more proper name by Plato, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ••uffocatio, Strangulatio: seeing that this love stifles, and choakes up that other ••••e and honest love, And the Aeolians all it yet by a more proper name, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a ••heefe or Robber; because that it vio∣lently seazeth on, and rifleth the hearts of ••overs, depriving them both of liberty & ••udgement.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Others call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tangendi enim Cupido, non amoris pars est, sed potius petulantiae species, & ser∣vilis * 1.10 hominis perturbatio; saith Marsilius Ficinus: The desire of exercising the act•• of Venery, is no part of Love, but rather a kinde of wantonnesse, and a passion that only men of a meane and servile nature are subject unto. Sometimes also the names of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are at∣tributed unto this unchast Love; but it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and very improperly.

The Hebrewes, as one saith, call it Ho∣haba: the Chaldees, Hebeda: the Italians * 1.11 Amore; which is interpreted by Guitton d' Arezzo, and Io. Iacob. Calander, a cru∣ell death, as being compounded of A, and More. The Latines call it properly Amor•• the French Amour; and sometimes, but improperly, it is stiled Dilection, Friend∣ship, and Goodwill.

Notes

• * 1.1

  L. 2. meth. med.
• * 1.2

  Eth. l. 6. c. 8
• * 1.3

  Rhet, 2. c. 3.
• * 1.4

  Trallian. l. 3. c 7.
• * 1.5

  Altim. l. 1. me th. c. 8
• * 1.6

  Rhodig. l. 12. c. 37.
• * 1.7

  Ennead. 5. l. 5. c. 6.
• * 1.8

  Eth. l. 9. c. 5. &. 12.
• * 1.9

  Vigen. in Philo.
• * 1.10

  C. 9. orat. 2
• * 1.11

  Equicola.