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. V. The Definition of Love Melancholy.

•• Very true Definition, according to the * 1.1 doctrine of the Philosopher, must con∣•• ex Genere & Differentiâ: But because •• many times want the true Differen∣••, it is lawfull for us to substitute the ••pperties; which are not the same in all ••ences. Whence the Naturalist defines otherwise then the Supernaturalist: the ••••ysitian otherwise then the Lawyer; ••d the Orator will give it a different de∣••ition from that of the Poet. The truth this will appeare, by comparing their ••••verall definitions of Love together. For ••st, the Peripateticks say, that, it is, an Argument and signe of good will, by appa∣••••nt favour: the Stoicks will have it to ••, a Desire caused by some beautifull ob∣••••ct: the Academicks determine, that ••ove, is a Desire to enjoy that which is

Lovely, and to make of two, one. Avicen saith, that it is a Passion of the mind intro¦duced by the senses, for the satisfaction•• our desires. Theophrastus demonstrates i•• to be a Desire of the Soule, that easily an very speedily gets entrance, but retire•• back againe very slowly. Plutarch, Mar¦silius Ficinus, Franc. Valleriola, wi•••• many other learned Authors, will have Love to be, a Motion of the blood, getting strength by little and little, through t•• hope of pleasure, and almost a kind of Fas¦cination, or Inchantment. Tully though it to be a Wishing well to the person we love Seneca, a great strength of the understand¦ing, and a Heat that moved gently up a•• downe in the spirits. Galen saies one while that it is a Desire; another while, Iudgement of a beautifull object. But s•• my owne part I shall rather be of that pinion of Galen's, where he saies, that such things as these, definitions are alto¦gether * 1.2 superfluous and uselesse, becau•••• that every one of himselfe conceav•••• * 1.3 what love is, better, then the subtil•• Logician can explaine it unto him by essentiall definition; which cannot inde••

w•• be given in such cases as these: and ••y that pretend to effect it are to be ac∣••••••nted nothing but meere empty Sophi∣••.

You shall meet with many other De∣••ions of Love among our Physitians, ••••ch in some sort expresse the nature of Maladie: as in Arnaldus de villa nova, donius, Christophorus à Vega, Mer∣••s, Rodericus à Castro, Haly Abbas, ••••••aravius, Avicen, and Paul. Aegineta, ••ch I shall not trouble you withall ••e, but shall set downe a definition of ••e owne, which shall be taken from cause of it: for as much as those defi∣ons, (in such things as have their es∣••e 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or depending on their ••ses,) that are given by the Efficient ••e, are the best; and are as proper to ••idents, as an Essentiall definition is to ••tances. For seeing that all Substances ••ist of Matter and Forme, and that the ••e is in the subject without any In∣••ediate relation: the Forme must of ••essity be the Essence of the Substance: ••reas contrariwise in an Accident, the ••e is in the subject by meanes of the

efficient cause. As for example, the E∣clipse of the Moone is in the Moone, reason of the interposition of the globe the Earth, when as this planet, being the full is in opposition with the Sun•• and is situate either in, or neare the he or taile of the Dragon. So that if the E∣clipse of the Moone be to be defined, •••• efficient cause must necessarily be brou•••••• into the definition. Besides, in the De••••∣nition of a substance, the Genus is in st•• of the matter, and the Difference i•• place of the Forme, which is that t•• gives the essence to the cause But in Accident it is quite contrary: for the the Genus is the forme, and the Diff∣rence is made up of the matter, with •••• efficient cause. For seeing that the Ac••••∣dent is inhaerent and fixed in the subject it must hence necessarily follow, tha•• Accidents are to be distinguished by th•• subjects. Which is acknowledged •• Hippocrates in his book de Flatib. wh•• he saith that diseases differ, according the parties affected differ from each ther. Now seeing that the essence of Accident dependeth on the effect

He; it must necessarily follow, that this ••se must be in the place of the last dif∣frence.

These grounds being thus laid, we ••ceed to our definition, and say, that ••e, or this Eroticall Passion is a kind of ••tage, proceeding from an Irregular de∣•• of enjoying a lovely obiect; and is atten∣•• on by Feare and sadnesse.

••es est solliciti plena timoris Amor.

••annot be denied, but that those that * 1.4 •••• in Love have their imagination depra∣••, and their judgement corrupted: the ••gement I meane, which followes Ele∣••n, but not alwaies that which goes ••ore it. For we see, that a Lover cannot ••e a right judgement of the thing he ••es, and which is the object of his affe∣••••••ons: and for this cause Love is alwaies ••nted blind. But above all, their ima∣••ation is depraved, as may appeare by •••• stories of Menippus, who was enamou∣•• of a Lamia, or Fiend; Machates of a ••otrum that appeared in the shape of ••ilinion; and Alkidias of a marble sta∣••. * 1.5

But what need we search so farre a∣broad

for examples, since we may suffici¦ently furnish our selves with instances this kind, out of each daies experience For doe we not oftimes see young sprin•• Gallants enamoured with some old, cro••¦ked, deformed Hecuba, with a furrough¦ed forehead, long hairy eye-browe bleare eyes, long hanging eares, a sadd nose, thick blabber lipps, black stinking teeth with a long terrible chin hang•• downe to her girdle: which yet they w•• sweare is a second Helen, whose bea•• shines most resplendently in those love wrinkles; that her forehead resembl•• the spangled Arch of Heaven, white a•• smooth as Alabaster: her eye-browes a•• of Ivory, under which are placed two bright shining starres, darting forth wi•••• an unparalleld sweetnesse a thousand •• morous raies, which are as so many He••¦venly influences, whereon depends the life and happinesse. Her neck is smoo•••• as marble; her nose streight and even, •• viding her lovely cheeks, which like •• pleasant gardens, are variously inter•• with Lillies and Roses: her teeth are t•• rowes of Orientall pearle, pure and ev∣er

breath more sweet then Amber, or Arabian spices.

Mixtam te variâ laudavi saepe figurâ: * 1.6 Ʋt quod nō esses, esse putaret Amor.

Oft have my praises stil'd thee, Beauties pride; And where thy beauty fail'd, my love sup∣ply'd.

〈◊〉〈◊〉 she have her neck all bedawbed with ••eruse and paint; her breast spotted like a ••eopard; with paps swollen, and hang∣ing downe like a paire of Bagpipes; with two great blew-bottles, instead of nip∣les, on the top of them: yet will these ••ottish fooles fancy out of these deformi∣••es, a Breast of Snow, a Necke white as ••ilke, a Bosome enriched with Pinkes and Violets, with two delicate Apples of ••labaster, rising gently, and falling againe ••y such degrees, as seeme to imitate the ••obing and flowing of the sea: out of the ••ps whereof doe sprowt forth two curi∣ous Carnation Buds. In breife, they will ••ot sticke impudently to sweare, that this ••d deformed witch is enriched with all

these 36 Conditions that Plato requires in an Absolute Beauty. And it is great wonder but they will praise her very ex∣crements, and perhaps, which is farre worse, eat them too; as L. Vitellius did the * 1.7 spittle of a servant wench on whom he doted, having first tempered it with hony; as Suetonius reports of him.

This franticke humour that possesses our doting Lovers with these vaine Ima∣ginations, is excellently described by Lu∣cretius, in his Lib. 4.

Nigra, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est: Immunda & faetida, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: * 1.8 Caesia, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Nervosa & Lignea, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Parvula pumilio, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tota merum sal: Magna at{que} immanis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, plena{que} honoris: Balba, loqui non quit; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Muta, pu∣dens est: At flagrans, odiosa, loquacula, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tum sit, cùm vivere non quit Prae macie: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 verò est, jam mortun tussi: At gemina, & mammosa; Ceres est ipsa ab Iaccho:

Simula, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ac Satyra est: Labiosa, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Multimodis igitur pravas turpes{que} videmus Esse in delicijs, summo{que} in honore vigere.

Plutarch also sayes that this imperfe∣ction * 1.9 is common to all that are passionate∣ly in Love. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He that is in love, sayes he, calls his Mistresse, if she be white, the child of the Gods: but if blacke, she is then Manly, and of a strong constitution: if flat-nosed; she is gentle and courteous: if Hawke nosed, she seems then to be of a Kingly race: or lastly if she be pale and freckled, it serves his turne if he find any part about her that may deserve his praise, or at least to him seeme so to doe: and he then sticks as close to her, as the Ivy, Osier, or tender Vine∣branch, that embraceth and twines about the next bough it meets withall: and will be so strangely besotted with this his foo∣lish passion, that you shall have much adoe to know him to be the same man he was.

Dij boni! quid hoc morbi est; adeò homi∣nes * 1.10 immutarier Ex Amore, ut non cognoscas cosdem esse?

For which cause, the Ancient Poets * 1.11 shadowing truth under the veile of Fa∣bles, feigned, that Theophanes his Cour∣tiers were all transformed into Wolves: as Ʋlisses companions were by Circe into Swine.

Galen, and all his Sectaries affirme, that Feare, and Sadnesse are the true Chara∣cters, * 1.12 and inseparable Accidents of Me∣lancholy, and are caused by the blacknesse of this humour. And they are of opinion, that by reason of the Animall spirits being sullied by those blacke vapours that arise from the Melancholy blood, all objects present themselves to the Imagination in a terrible and fearefull shape. For as we see that the darknesse of the night works ordinarily some kind of feare and affright in fooles and children: in like manner are those persons that are Melancholy, in a continuall feare, as if they had a perpetuall night and darknesse in their braine. Which * 1.13 opinion of theirs the subtile Averroës

could not relish: but jeering Galen for it, ••e drawes many absurd consequences ••om it: and imputes the feares and sad∣nesse, that Melancholy people are posses∣••ed withall, either to the Nature and pro∣per Temperament of the Humour: or else ••o the Coldnesse of the constitution of the ••arties affected, which must consequently ••roduce effects contrary to those of Heat. Now Heat, we know, makes men hardy, ••rong, and lively in all their Actions: whereas on the other side, Cold renders them fearefull, heavy, and dull. And hence ••t is, that we find Eunuches, old men, and women, to bee more fearefull then any other; the manners and affections of the mind following still the Temperature of the body: according to Galens opinion.

Yet I thinke, with the learned An∣dreas * 1.14 Laurentius, that it were no hard matter to reconcile these two great Do∣ctors, that seem to stand at such a distance ••n their opinions: and this to be done, only by joyning these two causes together, which they have delivered distinctly and apart: and saying, that the Temperature of the Humour should be the Principall and

Primary cause, which yet must also be se∣conded by the black Tincture cast upon the spirits by the Melancholy vapour: which being very cold, not only refrige∣rates the braine, but also the heart, which is the seat of that couragious faculty which they call Irascible, and abates the heat of it: whence presently followes Feare. The same Humour, being also blacke, makes the Animall spirits grosse, darke, and full of fumes; which should be cleare, pure, subtile and lightsome. Now the Spirits be∣ing the cheife and principall Organ of the soule, if they be both cold and blacke to∣gether, they must necessarily hinder it's noblest faculties, and especially the fancy, alwaies representing unto it black species, and strange Phantasmes: which also may be perceived plainly by the eyes, not∣withstanding their residence is within the braine: as Laurentius proves it by the in∣stance of those that are now ready to be taken with a suddaine violent Eruption of blood at the Nose.

Now concerning desire, which is the efficient cause of Love-Melancholy, I shall here relate you a pleasant story out of

Plato in his Conviv: where he brings in Diotimus discoursing to Socrates the manner how love was begotten, which was thus. On a time, on Venus birth day, the Gods met all together at a great Feast; and among the rest came Porus, the God of plenty, and sonne of Counsell. When supper was done, there comes to the floore Penia, poverty, begging for some of the reliques of their feast. Now Porus being well warm'd with Nectar, went forth into Jupiters Garden; where being overtaken with a deep sleep, Penia comes and lyes downe by him; and by this devise was got with child by him, and so brought forth Love: who still retaining the condi∣tion of his Mother, is alwaies poore, leane, sordid, goes bare-foot, wandring about the world without any dwelling, without covering, sleeping in Porches, and in the streets: But taking also after his Father, he oftimes brings to passe great and worthy matters, is manly, couragious, eager, cau∣telous, alwaies contriving some strange stratagems, crafty, ingenious, a great Phi∣losopher, Inchanter, Sorcerer, & a subtile Sophister. To omit the diverse waies of

Allegorizing this Fable, reckoned up by Plutarch, Marsilius Ficinus, Plotinus, Picus Mirandula, and many other of the Academicks: my opinion is, that by Penia, or Poverty is represented unto us the Lo∣ver: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Aristotle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. * 1.15 Love, saies he, is a kind of desire; and desire, a kind of want or poverty. Porus is the person that is worthy to be beloved, yet cares not to be so: who notwithstanding in sleeping, when as the eyes of his soule are brought asleep by the Poppy seed of Inconsideration and carelesnesse, without any regard of the Imperfections of his Love, he satisfies his pleasures.

Notes

• * 1.1

  Lib. 2. post. analyt. c. 10.
• * 1.2

  Lib. 4. de Placit. Hip. & Plat.
• * 1.3

  Lib. 4. de diff. puls.
• * 1.4

  Gal. de cogn. & cur. anim. morb.
• * 1.5

  Philost. Aelian. Phlegon.
• * 1.6

  Propert. l. 3.
• * 1.7

  Suet. in Vit.
• * 1.8

  Lucret. l. 4.
• * 1.9

  De Audit.
• * 1.10

  Terent. Eun.
• * 1.11

  Higin. c. 184. Hom. odys. 1.
• * 1.12

  Lib. 6. de Sympt. caus. & l. 3. de loc. aff.
• * 1.13

  Lib. 5. Col. c. ult.
• * 1.14

  Tract. de Mel. cap. 5.
• * 1.15

  Probl. l. 7. Sect. 3.