SECT. 2. MEMB. 1. SUBSECT. 1. Heroicall love causing Melancholy. His Pedegree, Power, and Extent.

IN the precedent Section mention was made amongst other pleasant objects, of this comeliness and beauty which proceeds from women, that causeth Heroicall, or love-melancholy, is more eminent above the rest, and properly called Love. The part affected in men is the liver, and therefore called Heroicall, because commonly Gallants, Noblemen, and the most generous spirits are possessed with it.

His power and extent is very large, and in that twofold division of Love, φιλεῖν and ἐρᾶν those two Veneries which Plato and some other make mention of, it is most eminent, and κατ’ ἐξοχὴν called Venus, as I have said, or Love it self. Which although it be denominated from men, and most evident in them, yet it extends and shews it self in vegetall and sensible creatures, those incorporeall substances (as shall be specified) and hath a large dominion of soveraignty over them.

His pedegree is very ancient, derived from the beginning of the world, as Phædrus contends, and his parentage of such antiquity, that no Poet could ever finde it out. Hesiod makes Terra and Chaos to be Loves parents, before the Gods were born:

Ante deos omnes primum generavit Amorem.

Some think it is the self same fire Prometheus fetched from heaven. Plutarch amator. libello, will have Love to be the son of Iris and Favonius; but Socrates in that pleasant Dialogue of Plato, when it came to his turn to speak of Love, (of which subject Agatho the Rhetoritian, magniloquus Agatho, that Chanter Agatho, had newly given occasion) in a poeticall strain, telleth this tale:

When Venus was born, all the Gods were invited to a banquet, and amongst the rest, Porus the God of bounty and wealth; Penia or poverty came a begging to the door; Porus well whitled with Nectar (for there was no wine in those daies) walking in Jupiters garden, in a Bowre met with Penia, and in his drink got her with child, of whom was born Love; and because he was begotten on Venus birth day, Venus still attends upon him. The morall of this is in Ficinus.

Another tale is there borrowed out of Aristophanes: In the beginning of the world, men had four arms and four feet, but for their pride because they compared themselves with the Gods, were parted into halfes, and now peradventure by love they hope to be united again and made one.

Otherwise thus, Vulcan met two lovers, and bid them aske what they would and they should have it; but they made answer, O Vulcane faber Deorum, &c. O Vulcan the Gods great Smith, we beseech thee to work us anew in thy fornace, and of two make us one; which he presently did, and ever since true lovers are either all one, or else desire to be united. Many such tales you shall finde in Leon Hebræus, dial. 3. and their morall to them.

The reason why Love was still painted yong, (as Phornutus and others will) is because yong men are most apt to love, soft, fair, and fat, because such folks are soonest taken: naked, because all true affection is simple and open: he smiles, because merry and given to delights: hath a quiver, to shew his power, none can escape: is blinde, because he sees not where he strikes, whom he hits, &c.

His power and soveraignty is expressed by the Poets, in that he is held to be a God, and a great commanding God, above Jupiter himself; Magnus Dæmon, as Plato calls him, the strongest and merriest of all the Gods according to Alcinous and Athenæus. Amor virorum rex, amor rex & deûm, as Euripides, the God of Gods and governor of men; for we must all do homage to him, keep an holy day for his Deity, adore in his Temples, worship his image, (numen enim hoc non est nudum nomen) and sacrifice to his altar, that conquers all, and rules all:

Mallem cum leone, cervo & apro Æolico, Cum Antæo & Stymphalicis avibus luctari Quam cum amore ——

I had rather contend with Bulls, Lions, Bears, and Giants, then with Love; he is so powerfull, enforceth all to pay tribute to him, domineers over all, and can make mad and sober whom he list; insomuch that Cæcilius in Tullies Tusculanes, holds him to be no better then a fool or an idiot, that doth not acknowledge Love to be a great God.

Cui in manu sit quem esse dementem velit, Quem sapere, quem in morbum injici, &c.

That can make sick and cure whom he list. Homer and Stesichorus were both made blinde, if you will believe Leon Hebræus for speaking against his godhead:

And though Aristophanes degrade him, and say that he was scornfully rejected from the councell of the Gods, had his wings clipped besides, that he might come no more amongst them, and to his farther disgrace banished heaven for ever, and confined to dwell on earth, yet he is of that power, majesty, omnipotency, and dominion, that no creature can withstand him.

Imperat Cupido etiam diis pro arbitrio, Et ipsum arcere ne armipotens potest Jupiter.

He is more then quarter Master with the Gods,

—— Tenet Thetide æquor, umbras Æaco, cælum Jove:

and hath not so much possession, as dominion. Jupiter himself was turned into a Satyre, Shepheard, a Bull, a Swan, a golden showre, and what not, for love; that as Lucian’s Juno right well objected to him, ludus amoris tu es, thou art Cupids wherlegigg: how did he insult over all the other Gods, Mars, Neptune, Pan, Mercury, Bacchus, and the rest?